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THE
WHOLE WORKS
REV. JOHN HOWE, M.A.
WITH
A MEMOIR OF THE AUTHOR.
IN EIGHT VOLUMES.
VOL. II.
CONTAINING
J. OF DELIGHTING IN GOD.
II. CHARITY IN REFERENCE TO OTHER
MEN'S SINS.
HI. THE RECONCILEABLENESS OF GOD'S
PRESCIENCE, &C. WITH A
POSTSCRIPT.
IV. OF THOUGHTFULNESS FOR THE
MORROW AND THE IMMODE
RATE DESIRE OF KNOWING
THINGS TO COME.
V. SERMONS.
1. MAN'S CREATION IN A HOLY
BUT MUTABLE STATE.
2. OF MAN'S ENMITY AGAINST
GOD.
3. OF RECONCILIATION BETWEEN
GOD AND MAN.
4. PRAYER FROM THE NAME OP
GOD.
5. ON THE INQUIRY, DO WE
REALLY LOVE GOD.
6. PEACE GOD'S BLESSING.
7. FOR THE REFORMATION OF
MANNERS.
EDITED BY THE
REV. JOHN HUNT, OF CHICHESTER.
Eontfon :
PUBLISHED BY
F. WESTLEY, 10, STATIONERS' COURT AND AVE-MARIA LANE :
AND SOLD BY WAUGH AND INNES, EDINBURGH j AND
CHALMERS AND COLLINS, GLASGOW.
1822
Bensley, Bolt Court, Fltet Street.
TREATISE
OP
DELIGHTING IN GOD*
From Psalm xxxvii. 4.
ELIGHT THYSELF ALSO IN THE LORD, AND HE SHALL GIVE
THEE THE DESIRES OF THINE HEART.
Ctoa parts.
CONCERNING
FIRST THE MEANING OF THE PRECEPT,
AND
SECONDLYTHE PRACTICE OR EXERCISE OF DELlGHt
IN GOD,
VOL, II ,
TO
MY MUCH VALUED FRIENDS,
THE
MAGISTRATES AND OTHER INHABITANTS
WITH THE SEVERAL WORTHY AND
RELIGIOUS PERSONS AND FAMILIES OF MY ACQUAINTANCE
IK THOSE PARTS,
TT is likely that the title of the following treatise will put many of
you, my dearly esteemed friends, in mind, that sundry sermons
!*vere preached twenty years ago among you upon this subject. I had
it indeed in design, to have given you some abstract of those sermons ;
but searching among my papers, could find none bnt so imperfect
and broken memorials as would be of little use- for that purpose.
And yet being desirous to present you with somewhat that might
both be a testimony of my affection, and an advantage to you : and
knowing this subject was grateful to many, and affords what may be
useful to all of you ; I have for your sakes, applied myself to a re
consideration of it. Few passages or expressions, probably, will oc-r
cur to you that you heard before; yet you will find the substance of
the doctrine the same ; as from so plain a text it could not well but
be, whosoever should have had the handling of it. The Jfirst part is
even altogether new, except the jntroductive suppositions in the begin
ning. Nor do I remember 1 then had more than one discourse to you
on that subject, before the practical application of it. The other part
contains many things formerly delivered to you, though perhaps not
in the same order, much less in the same words, whereto the short
notes in my hands could no way enable me.
The matter here treated of, is the very substance of religion ; the
first and the last ; the root and the flower ; both the basis and
foundation, and the top and perfection of practical godliness ; and
which runs through the whole of it. Nor knew I therefore what to
present you with, that could have in it a fitter mixture and tempera
ment of what might be both useful and pleasant to you. As there is
therefor no need, so nor do I de*ire you should receive the
4 DEDICATION.
here discoursed of, merely for my sake; there being so great reason
it should be chiefly acceptable on higher accounts. I do very well
understand your affection to me ; and could easily be copious in the
expression of mine to you, if I would open that sluice. But I do herein
resolvedly, and upon consideration restrain myself; apprehending,
that in some cases (and I may suppose it possible that in our case) a
gradual mortification ought to be endeavoured of such affection as is
often betweeu those so related as you and I have been : which is no
harder supposition, than that such affection may be excessive and
swell beyond due bounds. So it would, if it should be accompanied
with impatient resentments towards any providence or instrument,
whereby it finds itself crossed, or from whence it meets with what is
ungrateful to it : if it prove turbulent and disquieting to them in
whom it is, or any others : or if it occasion a looking back with dis
tempered lingerings after such former things as could be but means to
our great end, with the neglect of looking forward to that end itself
still before us. Far be it from me, to aim at the keeping anything alive
that ought to die; that is, in that degree wherein it ought so to do.
But our mutual affection will be both innocent and useful, if it be
suitable to mortal objects, and to persons not expecting the converse
we have had together any more in this world ; if also in the mean
time it preserve to us a mutual interest in each others prayers; if it
dispose us to such acts and apprehensions of kindness as our present
circumstances can admit ; and if, particularly, as it hath moved me
to undertake, it may contribute any thing to your acceptance of this
small labour, which is now designed for you. The subject and sub
stance whereof, as they are none of mine, so they ought to be wel
come to you, for their own sake, and his who is the prime author,
though they were recommended to you by the hand of a stranger, or
one whose face you never saw. They aim at the promoting of the
same end which the course of my poor labours among you did (as he
thatknoweth all things knoweth)the serious practice of the greatthings
of religion, which are known and least liable to question ; without
designing to engage you to or against any party of them that dif
fer about circumstantial matters. They tend to let you see, that for
mality in any way of religion unaccompanied with life, will not
serve your turn, (as it will no man's,) than which, there is nothing
more empty, sapless, and void both of profit and delight.
I have reflected and considered with some satisfaction, that this
hath been my way and the temper of my mind among you. Great
reason I have to repent, that! have not with greater earnestness pressed
upon you the known and important things wherein serious Christians
do generally agree. But I repent not I have been so little engaged
in the hot contests of our age, about the things wherein they differ.
For, as I pretend to little light in these things (whence I could not
have much confidence to fortify me unto such an undertaking ;) so
I must profess to have little inclination to contend about matters of
that kind. Nor yet am 1 indifferent as to those smaller things, that
DEDICATION. 5
I cannot discern to be in then own nature so. But though I cannot
avoid to think that course right which I have deliberately chosen
therein, I do yet esteem that but a small thing upon which to ground
an opinion of my excelling them that think otherwise, as if I
knew more than they. For I have often recounted this seriously with
myself, that of every differing party, in those circumstantial matters,
I do particularly know some persons by whom I find myself much
excelled in far greater things than is the matter of that difference, I
cannot, it is true, thereupon say and think every thing that they do ;
which is impossible, since they differ from one another as well as me.
And I understand well, there are other measures of truth than this
or that excellent persons opinion. But I thereupon reckon I have
little reason to be conceited of any advantage I have of such in point
of knowledge, (even as little as he should have, that can sing or play
well on a lute, of him that knows how to command armies, or govern
a kingdom,) and can with the less confidence differ from them, or
contend with them. Being thereby, though I cannot find that I err
in these matters, constrained to have some suspicion lest I do ; and to
admit it possible enough, that some of them who differ from me, hav
ing much more light in greater matters may have so in these also.
Besides, that I most seriously think, humility, charity and patience,
would more contribute to the composing of these lesser differences,
or to the good estate of the Christian Interest under them, than the
most fervent disputes and contestations. I have upon such conside
rations little concerned myself in contending for one way or another,
-while I was among you ; or in censuring such as have differed from
me in such notions and practices as might consist with our common
great end ; or as imported not manifest hostility thereto : content
ing myself to follow the course that to my preponderating judgment
seemed best, \uthout stepping out of my way to justle others.
But I cannot be so patient of their practical disagreement, (not
only with all serious Christians, but even their own judgments and
consciences also,) who have no delight in God, and who take no plea
sure in the very substance of religion. I have been grieved to ob
serve that the case hath too apparently seemed so, with some among
you: some have been openly profane and dissolute, and expressed more
contempt of God (which you know was often insisted on the one part
of the day | (from Ps. 10. 13) when I had this subject in hand the other)
than delight in him. I know not how the case may be altered with such
since I left you ; or what blessing may have followed the endea
vours of any other hand. Death I am sure will be making alterations
as I have heard it hath. If these lines may be beforehand with it,
may they be effectually monitory to any such that yet survive! That
however this or that external form of godliness may consist with your
everlasting well-being, real ungodliness and the denial of the power
never can ; which power stands in nothing more than in love to God
or delight in him. Therefore seriously bethink yourselves, do you
delight in God or no ? If you do, methinks you should have some
'6 DEDICATION.
perception of it. Surely if you delight in a friend, or some other ont-
ivard comfort, you can perceive it. But if you do not, what do you
think alienation from the life of God, will come to at last ? It i& time
lor you to pray and cry, and strive earnestly far a renewed heart.
And if any of you do in some degree find this, yet many degrees are
still lacking. You cannot delight in God, but upon that apprehen
sion as will give you to see, you do it not enough : therefore reach
forth to what is still before. I bow my knees for you all, that a liv
ing, delightful religion may flourish in your hearts and families, in the
stead of those dry, withered things, worldliness, formality and strife
about trifles. Which will make Torrington an Heph-zibah, a place
to be delighted in ; your country a pleasant region : and (if he may
but hear of it) add not a little to the satisfaction and delight of
Your affectionate servant in Chiist,
\Vho most seriously desires your true prosperity,
JOHN HOWE.
Antrim, Sept. 1, Jffli.
&
TREATISE
OF
DELIGHTING IN GOD:
From Psalm xancvii, 4.
Delight thyself also in the Lord, and lie shall give thcc
the desires of thine heart.,
PART I.
TUB DUTY EXPLAINED J SHEWING
FlRST, TBS DEUECTABIX OBJECT OF DELIGHT. SECONDLY,
TO BE TAKEN IN THAT OBJECT.
CHAP I.
I. Introduction: connection of the words: persons to whom this
direction is given. II. The meaning of the precept more distinctly
opened. FIRST, The delectable Object of delight considered.
Fir sty Absolutely. Secondly, Relatively. 1. Asa Lord to be
obeyed. 2. As a portion to be enjoyed. III. What enjoyment of
God supposes. First, Some communication from God. Secondly,
That however God himself is enjoyed, yet this communication is
also a sort of mediate object of delight as suited to the wants of the
renewed soul. IV. The nature of divine communication considered .
It contains, First, An inwardly enlightening revelation of God
himself to his people; which exceeds the common appearances
made to all : 1. As it is attributed to the spirit. 2. Spoken of as
a reward of their love. 3. It is much more distinct and clear.
4. It is more powerfully assuring.
I. HPHIS psalm, by the contents of it, seems to suppose an
afflicted state of good men, by the oppression of such as
were, in that and other respects, very wicked; the prosperity of
these wicked ones in their oppressive course ; an aptness in the
oppressed to impatience under the evils they suffered ; and a
disposition to behold, with a lingering and an envious eye, the
good things which their oppressors enjoyed, and themselves
wanted. Hence the composure c^f it is suck as might be most
8 OF DELIGHTING IN GOD. PART I.
agreeable to these suppositions, and the fortifying of the righteous
against the sin and trouble which such a state of things might
prove the occasion of unto them.
This verse hath a more direct aspect on the last of these
cases, or on this last mentioned thing considerable in the case,
of upright men suffering under the oppression of violent and
prosperous wickedness, namely, that they might hereupon be
apt both to covet and envy the worldly delights of their enemies;
to be desirous of their dainties, and grudge they should be theirs,
who, they knew, deserved worse things : and while themselves
also felt the pressure of worse, which at their hands they de
served not. What is here offered to the consideration of the
sufferers, tends aptly to allay their discontent, to check and
repress their inordinate desire towards inferior things ; or to di
vert and turn it another way; as in case of bleeding to excess
and danger, the way is to open a vein, and stop the course of
that profusion by altering it. As if it had been said, (S You
have no such cause to look with displeasure or immoderate de
sire upon their delicacies ; you may have better ; better belong
to you, and invite you, ihe Lord himself is your portion: it be
comes both your state and spirit to apply yourselves to a holy
delight in him ; to let your souls loose, and set them at liberty,
to satiate themselves, and feed unto fulness upon those unde-
filed and satisfying pleasures unto which you have a right ; and
in which you will find the loss and want of their meaner enjoy
ments abundantly made up unto you. You have your natural
desires and cravings as well as other men ; and those may be
too apt to exceed their just bounds and measures ; but if you
take this course, they will soon become sober and moderate,
such as will be satisfied with what is competent, with an indif
ferent allowance of the good things of this earth. And towards
the Lord, let them be as vast and large as can be supposed,
they can never be larger than the rule will allow ; nor than the
object will satisfy: the direction and obligation of the former
being indeed proportioned to the immense and boundless
fulness of the latter."
We need not operously inquire what sort of persons this
direction is given unto. It is plain, that it is/ the common duty
of all to delight in God. But it cannot be the immediate duty
of all. Men that know not God, and are enemies to him, have
somewhat else to do first. They to whom the precept is directly
meant, are the regenerate, the righteous and the upright, as the
psalm itself doth plainly design them, or his own people. The
most profitable way of considering these words, will be chiefly
to insist gn the direction given in the former part of the verse:
I; OP DELIGHTING IN GOD.
and then to sliew towards the close, how the event promised in
the latter part, \vill not only by virtue of the .promise, hut even
naturally follow thereupon. The direction in the former part,
gives us a plain signification of God's good pleasure, that he him
self would be the'great object of his people's delight :^ or, it is
his will, that they principally delight themselves in him. Our
discourse upon this subject will fall naturally into two parts : the
former whereof, will concern the import, and theJatter the
practice of the enjoined delighting in Cod. Under which latter,
what will be said of the latter part of the verse will fitly fall in.
II. We proceed to open more distinctly the import and mean
ing of this precept of delighting in God. In order to this it will
be necessary to treat, of the delectable object, and of the de
light to be taken therein.
FIRST. The delectable Object. The general object of delight is
some good, or somewhat so conceived of; with the addition ot
being apprehended some way present. Here it is the chief and
best goocl, the highest and most perfect excellency. Which
goodness and excellency considered as residing in God, give us a
twofold notion or view of the object whereupon this delight may
have its exercise, namely, absolute and relative.
First. God may be looked upon in an absolute consideration,
as he is in himself, the best and most excellent Being; wherein we
behold the concurrence of all perfections; the most amiable and
beauteous excellencies, to an intellectual eye, that it can have
any apprehension of.
Secondly. In a relative consideration, namely, as his goodness
and excellency are considered, not merely as they are in himself
but also as having someway an aspect on his creatures. For consi
dering him as in himself the most excellent Being; if here we
give our thoughts liberty of exercising themselves,we shall soon
fi nd,that hereupon he must be considered also as the first Being, the
original and author of all other beings ; otherwise he were not the
most excellent. From whence we shall seej relation doth arise
between him and his creatures that have their being from him.
And besides the general relations which he beareth to them all,
as the common maker, sustainer and disposer of them ; observ
ing that there are some which by their reasonable natures, are
capable of government by him (in the proper sense, namely, by a
law) and of blessedness in him. To these we consider him as
standing in a twofold reference, in both which we are to eye
and act towards him, namely, as a Lord to be obeyed, and a
portion to be enjoyed, and have most delectable excellencies to
take notice of in hira (that require we should suitably comport
n f e
10 OF DJiJLfCHTlSG IN GQf).
"With them) answerable peculiarly to each of these considera-*
lions, in respect whereof we are to look upon him.
1. As the most excellent Lord; most delectably excellent
(we take not here that title so strictly, as to intend by it mere
propriety or dominion ; but as to ordinary apprehension it is
more commonly understood to signify also governing power, or
authority founded in the other) whom we cannot but esteem
worthy of all possible honour and glory ; that every knee bow to
him, and every tongue confess to him, that universal homage,
subjection and adoration be given him for ever.
2. As the most excellent Portion, in whom all things that
may render him such do concur and meet together ; all desira
ble and imaginable riches and fulness, together with large
bounty, flowing goodness every way correspondent to the wants
find cravings of indigent and thirsty souls. 'The former notion
of him intimates to us our obligation of dnty to him : the latter
prompts to an expectation of benefit from him. But now be
cause by the apostacy we have injured his right in us, as our
lord; forfeited our own right in him, as our Portion ; and tost
our immediate capacity or disposition, both to serve and enjoy
him ; this great breach between him and us was not otherwise
to be made up but by a mediator. Unto which office and un
dertaking his own son, incarnate, the Word made flesh (being
Only fit) was designed. By him, dealing between both the dis
tanced parties, satisfying the justice of God, overcoming the en
mity of man, the difference (so far as the efficacy of his medi
ation doth extend) is composed. And to the reconciled, God
becomes again their acknowledged both Lord and portion. His
right is vindicated, theirs is restored ; and both are established
npon new grounds, added to those upon which they stood before.
And so, as that now our actings towards God, and expectations
from him, must be through the mediator. Whereupon this
object of our delight, considered relatively unto us, is entirely
God in Christ ; being reconciled ; "We joy in God, through,
our Lord Jesus Christ; by whom we have now received the atone*.
'iiient. Rom: 5. 1 J .
In these several ways that have been thus briefly mentioned",
may God come under our consideration. Nor are they, any of
them, unapplicable or impertinent to our purpose, when we
would design him the object of our delight. Yea, and surely
God considered each of these ways ought to be looked on by us
as a most delectable object. For it is pleasant to contemplate
him, even most absolutely considered, as the most excellent
Being, when we behold his glorious excellencies in themselves;
that Is (not with t% denial, but) without jke, actual present con-
CHAP. I. OF DELIGHTING IN GOD. H
sideration of any advantage that may redound to us from them;
as we are apt to find ourselves pleased'and gratified in viewing
an excellent ohject (suppose a stately edifice or beautiful flow
er), from which we expect no other benefit.
Again, if we consider him relatively ; in the former capa
city of a Lord, it is grateful to behold him decked with majesty,
arrayed in glory, clothed with righteousness, armed with power,
shining in holiness, and guiding himself with wisdom and coun
sel in all his administrations. Yea, and it is delightful to obey
him; while we are most fully satisfied of his unexceptionable
right to command us. For there is a great pleasure naturally
arising to a well-tempered spirit, from the apprehended ccri-
gi'uity or fitness of things, as that he should command and that
we should obey. His right and our obligation being so un
doubtedly clear and great : especially when we also consider
what he commands, and find it is no hard bondage ; that they
are not grievous commands which he requires we be subject to;
but such in the keeping whereof there is great reward; and that
his ways are all pleasantness and peace.
And being considered as a portion, the matter is plain, that
so rich and abounding fulness, where also there is so commu
nicative an inclination, cannot but recommend him a most sa
tisfying object of delight.
And thus we are more principally to consider hkn, namely
rather relatively than absolutely;, and that relatedness (which
the state of the case requires) as now anew settled in Christ.
And so, though it be very delightful to look upon him, as one
that may, and is ready to become related to us, (as he 'is to any
that will consent and agree with him upon the mediator's terms)
yet it adds Unspeakably to the pleasantness of this object, when
we can reflect upon such characters in ourselves, as from whence
we may regularly conclude, that he is actually thus related unto
us. That is, that we have consented; that our relation to him
immediately arises from the covenant of life and peace; that he
hath entered into covenant with us, and so we are become his.
It is pleasant thus to behold and serve him as our Lord. How
great is the emphasis of these words, "I count all things but loss
for the excellency of the knowledge of Christ Jesus my Lord !"
To consider not only how well he deserves the acknowledgments
and subjection of all; but also to find ourselves under the chosen
and gentle bonds of perpetual service, and devotedness to hinij
is certainly matter of very high delight and pleasure.
But how infinitely delightful is it, to view and enjoy him as
our Portion ! And this seems very pertinent to the design of
this scripture; which aiming to recall and draw in the hearts of
12 OF DELIGHTING IN GOI>, PART it
godly persons from too earnest, and from envious lingering*
after the enjoyments of worldly men (their enemies and oppres
sors,) propounds what may be an over-ballance to the (imagined)
felicity of their state; and wherein they should more than equal
them in point of enjoyment. And should we single out this,
as the object to be considered, God as a portion ; that it might-
be more distinctly represented, we should have two things to
take notice of that would render it most delectable, and such as
wherein holy hearts may acquiese, 'and rest with fullest satis
faction, -the sufficiency and the communicablcness of it.
(I.) The sufficiency of it. Which cannot but be every way
complete and full; it being the all-comprehensive good, which
is this portion. God all-sufficient. The most eminent and
known attributes of his Being, wherein by any issues of them
they can be communicated, having an ingrediencyand concur
rence to the happiness of his people therein.
(2.) The communicableness thereof, Which proceeds from
his bounty, more peculiarly, and his gracious inclination to do
good, and make his boundless fulness overflow to the replenish
ing of thirsty, longing souls,whom first it had allured and caused
so to long. But though the scope and order of the discourse
in this psalm, did not directly seem to import more than a de
sign of calling off the persons here spoken to, from one sort of
enjoyment to another, from a meaner and more empty to a bet
ter: yet it is to be considered, that true, and the best enjoy
ment cannot be unaccompanied with duty; and that God is not
otherwise to be enjoyed than as he is obeyed, nor indeed are
the notions of him, as a Lord to be obeyed, and as a good to be
enjoyed, entirely distinct ; but are interwoven and do run into
one another. We obey him, even in enjoying him ; it being
part of our enjoined duty, to set our hearts upon him, as our best
and highest good. And we enjoy him in obeying him ; the
advantage and benefit of his government, being a real and most
momentous part of that good which we enjoy from him, and in
Li in. He is our benefactor even as he is our ruler; and is
therein our ruler, as he proposes to us benefits, which he there-,
by binds us to accept; for even his invitations and offers, are
also laws and formal bonds of duty upon us. Yea, and even
the act of delight itself pitched upon him, is an act of homage,
as there will be occasion hereafter to take notice.
Wherefore it will.be fit to steer a larger course, than merely
to consider him as a good commensurate to our partial appetites.-
\Vhich are apt to prescribe to, and limit our apprehensions -to
this or that particular sort of good, and tincture them with such
a notion df delight, as which, if it be not false and grossly carnal,
CHAP. I. OF DELIGHTING IN GOD. 13
may yet be much too narrow and unproportionable to the uni
versal, all-comprehending good. And though we shall not
here go beyond the compass of delectable good ; yet as there is
no good; truly so called, which is not in or from the first good
ness ; so indeed, nor is there any capable of being gathered up
into that sum which is not delectable.
Nor therefore can the usual distribution of goodness into pro
fitable, honest, and pleasant, bear a strict test. Only the false
relishes of vitiated appetite in this corrupted state of man, have
given ground for it. Otherwise to a mind and will that is not
distempered, the account would be much otherwise. To a
prudent mind, profitable good would be pleasant, even as it is
profitable. To a just and generous mind, honest, comely good
would be pleasant, even as it is honest. Nor would there need
another distinction, but into the goodness of the end, which is
pleasant for itself, and the goodness of the means, which is
pleasant as it is honestly and decently profitable, (and otherwise
it cannot be) thereunto.
III. That we may here therefore with the more advantage
tate the delectable good we are now to consider, it will be re
quisite to premise two things.
First, That all delightful enjoyment of God, supposes some com
munication from him. Nothing can delightus, or be enjoyed by
us; whereof we do not, some way, or by some faculty or other, par
take somewhat; either by our external sense, sensitive appetite,
fancy, memory, mind, will; and either in a higher or lower de
gree, for a longer or a shorter time, according as the delight is
for kind, degree or continuance which is taken therein. This Is
plain in itself. And in the present case therefore of delighting iii
God or enjoying him, some communication, or participation there
must be one way or other according as the enjoyment of him is.
And as the case with man now is, it is necessary he do with clear
est and the most penetrative light and power, come in upon his
mind and heart, scatter darkness, remove prejudice, abolish for
mer relishes, and transfuse his own sweet savour through the soul.
Proportionably therefore, to what is to be done, he communi-
^ates himself, as the event constantly shews, with all them that
are ever brought to any real enjoyment of him. For we plainly
.see, that the same divine communication which being received,
doth delight and satisfy, doth also procure, tbat it may be desi
red and received; makes it own way, attempers and frames the
soul to itself; and gives it the sweet relish and savor thereof,
wherein God is actually enjoyed.
Secondly, That however God himself, is truly said to be en^
joyed or delighted in by holy souls; yet this coramupicatioo is
H OF DELIGHTING IN GOD. PART I,
also a sort of mediate object of this delight or enjoyment. These
things being forelaid, it is now needful to inquire somewhat
more distinctly, what that communication or communicable
good is, which is the immediate matter of proper, spiritual en
joyment unto holy men in this world. Because many have that
phrase of speech enjoying God often in their mouths, that well
understand not what they mean by it ; yea even divers of them
that have real enjoyment of him . Unto whom, therefore though
they possibly taste the thing which they cannot express or form
distinct conceptions of ; it might be somewhat to their advantage'
to have it more cleared up to their apprehension, what it is that
they immediately enjoy, when they are said to enjoy God; or
by what he is to be enjoyed. It is not a mere fancy (as too many
profanely think, and are too apt to speak) that is the thing to
be enjoyed. There have been those, who, comparing their own
experience with God's promises and precepts (the rule by
which he imparts and according whereto men are to expect his
gracious influence) were capable of avowing it, rationally, to be
some very substantial thing they have had the enjoyment of.
The sobriety of their spirits, the regularity of their workings,
their gracious composure, the meekness, humility, denial of
self, the sensible refreshing, the mighty strength and vigour
which hath accompanied such enjoyments, sufficiently proving
to them that they did not hug an empty cloud, or embrace a
shadow, under the name of enjoying God. Such expressions as
we find in the book of Psalms (the 16. and many other) with
sundry parts of scripture besides, leave us not without instance,
that import nothing like flashy and flaunting bombast, no ap
pearance of affectation, no pompous shew of vain-glory, no sem
blance of swelling words of vanity, but which discover a most
equal^ orderly, well-poized temper of mind, in conjunction with
the highest delight and well pleasedness in God. That rich
and unimitable fulness of living sense, could not but be from
the apprehension of a real somewhat, and that, of a most excel
lent nature and kind, whatsoever be the notion, that may be
most fitly put upon it. Nor yet is it the mere essence of God
which men can be said to enjoy. For that is not communica
ted nor communicable. Enjoyment supposes possession. But
it would be a strange language to say we possess the essence of
God otherwise than relatively ; which is not enough unto actual
enjoyment. His mere essential presence is not enough. That
renders him not enjoyed by any, for that is equally with all and
every where; but all cannot be said to enjoy him.
As therefore it is a real, so there must be some special com
munication, by which, being received, we arc truly said to en-
. T. -OF DEUfiHTING IN GOD* 1"5
joy him. A special good it must be, not such as is common to
all. For there is a communication from him that is of that ex
tent, In as much as all live and move and have there beings in,
Jiim and the whole earth is full of his goodness. But this is a
good peculiar to them that are born of God : and suited to the
apprehension and sense of that divine creature which is so born.
What this good is, how fully sufficient it is, and how or which
way it is communicable, may be the better understood when we
.have considered what are the wants and cravings of this creature,
or of them in whom it is formed and wrought. For when we
have pitched upon the very thing itself, which they most desire;
(and which they can tell is it, when they hear it named, though
their thoughts are not so well formed about it, as to give it th-e
right name before) we shall then understand it to be both what
will be sufficient to satisfy, and what may be communicated to-
that purpose. But now before that new birth take place in the
spirit of man, it wants but knows not what; craves indet^rmi-
nately (who will shew us any good ?) not fixing upon any par
ticular one that is sufficient and finite, and labouring at once,
under an ignorance of the infinite; together with a disaffec
tion thereunto. Its wants and cravings are beyond the measure,
of all finite good ; for suppose it to have never so large a share,
nay could it grasp and engross the whole of it, an unsatisfied-
ness and desire of more would still remain. But that more is
somewhat indeterminate and merely imaginary : an infinite
nothing : an idol of fancy : a God of its own making. God
it must have, but what a one he is it misapprehends, and wherein
it rightly apprehends him likes and loves him not; / will by no
means choose, desire, or take complacency in him. So that an
urn regenerate soul is, while it is such, necessarily doomed to he
miserable. It cannot be happy in any inferior good, and in the
supreme, it will not. What the real wants and just cravings of
a man's spirit therefore are, are not to be understood by consider
ing it in that state. And if the work of the new creature were
perfected in it, it would want and crave no more; but were sa
tisfied fully and at perfect rest. Nor is that state so known to
Us as yet. Therefore they are best to be discerned in the state
wherein that work is begun and hitherto unfinished ; in which
it therefore desires rightly, and still continnes to desire ; a state
of intermingled motion and rest ; wherein delight is imperfect,
and allayed by the continual mixture of yet unsatisfied desire.
And yet it may be collected what it is that would be sufficient
to satisfy; because their desire is still determined to one
thing, (Ps; 27. 4.) is not vagrant, wanders not after things
b x ut is intent only upon more of the same.
1$ Otf DELIGHTING IN GOD. PA&T h
Now let it be inquired of such a one what that is. We are
generally told there, " One thing have I desired of the Lord,
that will I seek after, that I may dwell in the house of the Lord
all the days of my life to behold the beauty of the Lord, &c.
And it may be many would more shortly tell you it is God fliey
desire, whence it would only be concluded it is God they aim
to enjoy or delight in. But because this brings us but where
we were; let it be further inquired, what then is your business
with God, or what would you have of him ? It is not, sure, to
be God that you expect or seek, or to enjoy God in that sense
wherein he possesses and enjoys himself. No, not by any means;
It is then some communication from God, diverse from what all
men have (for that they do not find apt to satisfy) which they de
sire and crave. And what is that? It is somewhat, as possible to
be apprehended, and as distinguishable both from his incommu
nicable Being, and his so generally communicated bounty to
wards all. As if the inquiry were, what it is that I desire really
to enjoy when I desire to enjoy a friend ? (namely as the notion
of a friend or friendship doth most properly import) . That is
neither to desire the impossible thing, of possessing his being as
my own ; nor the unsatisfying thing, the mere partaking some
part of his external goods and wealth ; whereof it may be he
daily imparts somewhat to every beggar at his door. But it is
to have his intimate acquaintance,, his counsel and advice, the
advantage of improving myself by his converse, and of conform
ing my self to his example in his imitable perfections; the assu
rances of his faithful, constant love and friendship, in reference
to all future emergencies. A friend is really to be enjoyed in
such things as these.
And in such-like is God to be enjoyed also. But with this
difference, that God's communications are more 'immediate,
more constant, more powerful and efficacious, infinitely more
delightful and satisfying, in respect both of the good communi
cated, and the way of communication. In short then, the wants
and desires of a renewed soul, the supply and satisfaction where
of it seeks from God, would ye summed up in these things. -
That it may know him more fully, or have clearer apprehensions
of him. That it may become like to him, and framed more
perfectly after his own holy image. That it maybe ascertained
of his love and good will, that lie hath those favourable inclina
tions towards it, which shall certainly infer his doing all that
for it which its real necessities (to be estimated by his in
finite wisdom) can call for. These are the things in kind
which would satisfy it. Andanswerably to these we may con
ceive the. (xaroauaicable S 00 ^ which is the iaamediate object oi
HAP 1. OF DELIGHTING IN GOD. 1
their enjoyment. So that, as God himself is the object which is
enjoyed; this is the object by which, or in respect whereof he
is enjoyable.
IV. Therefore the divine communication, or that which is
communicated from God to regenerate souls wherein they are
to delight themselves is now to be considered. It contains,
First) An inwardly enlightening 1 revelation of himself to
them, that they may know him more distinctly. This is a part
of the one thing, would be so highly satisfying, and delightful.
Shew us the father and it sufficeth us, (Job. 14. 8.) When
their desires are towards God only, it is with this aim in the
first place, that they may know him, which is supposed, when
that is given as an encouragement to the pursuit of this know
ledge. We shall know if we follow on to know the Lord,
(Hos. 6', 3.) As if it had been said ; this is a thing not doubted
of but taken for granted, that we would fain know the Lord ;
we shall, if we follow on to know the Lord. This is a dictate
of pure and primitive nature to covet the knowledge of our own
original, him from whom we and all things sprang. Men are
herein become most unnaturally wicked when they like not to
retain God in their knowledge, (Rom. 1 . 28.) The new and divine
nature once imparted, that is, primitive nature renewed and
restored to itself, revives the desire of this knowledge. And in
compliance with the present exigency of the case hath this in
clination ingrafted into it, to know him (as he is now only to
be comfortably known) namely, in the Mediator. I determined
to know nothing among you (saith S. Paul) but Jesus Christ and
him crucified, (1 Cor. 2. 2.) that is, to glory in, to make shew
of, to discover myself taken with no other knowledge than this,
or with none so much as this. To which purpose, he elsewhere
professes to count all things loss for the excellency of this
knowledge, (Phil. 3. 8.) So vehemently did desire work this way.
And proportionably as it is apprehended desirable, must it bees-
teemed delightful also. Nor are we here to think that this desir
ed knowledge was intended finally to terminate in the Mediator,
for that the very notion of mediator resists. The name Christ is
the proper name of that office, and the desire of knowing him un
der that name imports a desire to know him in his office, namely,
as one that is to lead us to God, and restore our acquaintance
with him, which was not to be recovered upon other terms. So
that it is ultimately the knowledge of God that is the so much
desired thing, and of Christ, as the way and our conductor to
God. That is, the knowledge of God not absolutely considered
alone, (though he is, even so, a very delectable object (as hath
VOL. ii. D
18
OF DELIGHTING IN GOD. FART I.
been said ;) but as he is related to us, and from whom we have
great expectations, our all being comprehended in him. It
cannot but be very delightful (answerably to a certain sort of
delectation of which we sball have occasion to speak in its pro
per place) to have him before our eyes represented and revealed
to us, as the all-comprehending good, and that (in the way
and method whcreinto things are now cast) may, at least, be
come our portion. He is some way, to be enjoyed even in this
view. It is a thing apt to infer complacency and delight thus
to look upon him. They who place felicity* in contemplation,
especially in the contemplation of God, are not besides the
mark; if they do not circumscribe and confine it there v so as to
make it stand in mere contemplation, or in an idle, and vainly
curious view of so glorious an object, without any further con
cern about it. They will then be found to speak very agree
ably to'the language of holy Scripture which so frequently ex
presses the blessedness of the other state by seeing God, And
if the act of vision be delicious, the representation of the object
must have proportionable matter of delight in it. It cannot but
have so, if we consider the nature of this representation ; which,
answerably to the sensible want and desire of such as shall be
delighted there-with, must have somewhat more in it than the
common appearances of God which offer themselves equally to
the view of all men. Though it is their own as common fault,
that they are destitute of the more grateful and necessary addi
tions. That it hath more in it, is evident from God's own way
of speaking of it. For we find that his revealing himself in this
delectable way,
1. )s attributed to the Spirit. And as a work to be done by
it when it shall be given (supposing it therefore, yet not given,
nnd that all have it not) yea that such have it not, in such a mea
sure as they may have it, unto this purpose ; who yet truly have
it, in some measure already : even as a thing peculiar to them
from the unbelieving world. For it is prayed for to such as con
cerning whom it is said that after they believed (not before)
they were sealed by the Spirit of promise, that the God of our
Lord Jesus Christ the Father of glory would give it them ; and
it is mentioned by a name and title proper to the end and purpose
foi which it is desired to be given them, namely : as the spirit
of wisdom and revelation, that end and purpose being immedi
ately expressed in or as that particle is some time used for the
knowledge of him, Ephe : 1. 13. 17. 18. The eyes of their
understanding being enlightened by it (which are supposed
blind before) for the same purpose. Hy which prayer it is sup
posed a communicable thing.; Vta and that these had some way
CHAP. I. OF DELIGHTING IN GOD.
a right to the communication of it, or that it was a thing proper
to their state, fit to be prayed for, as some way belonging to
them, they being in a more immediate capacity of sucli revela
tion than others. But how incongruous had it been with such
solemnity of address to make request on their behalf for that
which they already sufficiently had as a tiling common to all men.
2. It is spoken of as a' reward of their former love, loy
alty, and obedience. He that hath my commandments and
keepeth them, he it is that loveth me'; and he that^ lovcth
me: shall be loved of my father, and I will love him and
will manifest myself to him: Job. 14. 21. Therefore is such
manifestation no more to be accounted common, than the
love of Christ is and keeping his commandments. It is spoken
of as given discriminatingly and the grace of God admired upon
that account. In the next words, Judas saith unto him, (not
Iscariot, it being well understood how little covetous he was of,
or qualified for such manifestations) Lord how is it, that thou
wilt manifest thyself to us, and not unto the world? v. 22. What
it hath more than common light, external or internal, answera
ble to the deeply resented wants, and the hearts desires of the
regenerate, by which it becomes so highly pleasant and delecta
ble to them, though it is rather to be felt than told (as it is hard
to describe the very things we have only immediate sensible
perception of) may yet in some degree be understood by consi
dering.
3. It is much more distinct and clear. They are confused
and dark glimmerings which other men have of the blessed God,
so that the light which is in them is darkness. Mat. G. 23. It is
true that an unregenerate person may possibly have clearer ac
quired notions of God, and of the things of God, than those may
be which are of the same kind only in some who are regenerate.
So that he may, by the advantages he may have above some of
the other in respect of better natural abilities, more liberal edu
cation, such circumstances of his condition as may more engage
him to study and contemplation and befriend him therein, be
capable of rinding out more, of making fuller discoveries, and
more evident deductions, and be able to discourse thence, more
rationally and satisfyingly to others, even concerning God, his
nature, attributes and works, than some very pious persons des
titute of those advantages may be able to do. But these, though
their candle give a dimmer "light, than the other's, have the
beams of a sun raying in upon them, that much outshines the
other's candle. And though they know not so many things,
nor discern the connections of things so thoroughly ; yet as they
do know what is most necessary to be known, so what they do
know, they know better,, and with a more excellent sort of know-
2"0 OF DELIGHTING IN GOD. PART I.
ledge, proportionally as whatsoever is originally and immedi
ately divine cannot but much excel that which is merely human. '
Those do hut blunder in the dark, these in God's own light do
see light. Psal. 06. 9. And his light puts a brighter hue and
aspect upon the same things, than any other representation can
put upon them. Things are by it represented to the life, which to
others carry with them but a faint and languid appearance, and
are all covered over with nothing else but a dark and dusky sha
dow, so as that may be hid from the wise and prudent which is
revealed to babes. Mat. 11. 25. How bright and glorious
things, are divine wisdom, love, holiness, to an enlightened
mind ! which is therefore supposed to have a clearer discovery of
them.
But it may be said, "Is there any thing apprehensible con
cerning these or any other matters which may not be expressed
in some proposition or other ? And what proposition is there
which a regenerate person can assent to, but one who is not re
generate may assent to it also ? what definition, so truly expres
sive of the natures of these things, can be thought of unto which
a carnal mind may not give its approbation ? what can be said or
conceived so fully and truly tending to describe and clear them
up but an unrenewed understanding may have the representa
tion of the same truth so as to give entertainment to it ? It is
answered there are many things, to which somewhat may belong
not capable of description, and whereof we have yet a most cer
tain perception. As the different relishes of the things we taste.
There are no words that will express those many peculiarities.
And as to the present matter : there is somewhat belonging to
the things of God (those for instance that were mentioned, his
wisdom, holiness, &c.) besides the trnth of the conceptions that
may be formed about them; which is more clearly apprehensi
ble to a divinely enlightened understanding than to one that is
not so. As,
(1.) The beauty of those truths ; which it is most delightful
to behold, their lively sparkling lustre, by which they appear so
amiable and lovely, to a well-tempered spirit ; as to transport
it with pleasure and ravish it from itself into union with them.
There was somewhat else apprehensible no doubt, and appre
hended by them, the inward sentiments of whose souls those
words so defectively served to express, " Who is like unto thee
O Lord, among the Gods, who is like thee, glorious in holiness !
&c." besides the mere truth of any propositions that those words
can be resolved into. And so in those, O the depth of the
riches both of the wisdom and knowledge of God i &c. And
those, God so loved the world, that he gave his only begotten
CHAP. I. OF DELIGHTING IN GOD. 21
son, that, &c.or those: "This is a faithful saying, and worthy of
all acceptation, that Jesus Christ came into the world to save
sinners, whereof I am chief:" or the strains of that rapturous
prayer, that he would grant you according to the riches of his
glory, to he strengthened with might by his Spirit in the inner man;
that Christ may dwell in your hear is by faith: that ye being rooted
and grounded in love, maybe able to comprehend with all saints,
what is the breadth, and length, and depth and height : and to
know the love of Christ, that passeth knowledge that ye might be
filled with all the fulness of God. There is a certain accepta-
"bleness in some truths, necessary to their being received in the
love thereof^ which is peculiarly so represented to some, as that
their apprehension is clear and" vivid, beyond that of other men ;
who, however they have the representation of the same things,
yet have not the same representation. Though if they be things
t>f necessary and common concernment, it is (as was said) their
own fault that they have it not. Arid to have yet clearer ap
prehensions of this sort, is what the renewed soul doth most
earnestly crave, and would be proportionably delighted with.
(2.) The tendency of such truths, is much more clearly con
ceivable to a holy soul, than another ; what their scope and aim
or aspect is, which way they look, and what they drive at or
lead to. I mean not what other truth they are connected with
and wonld aptly tend to infer ; but what design God hath upoa
us in revealing them, and what impression they ought to make
upon us. To the ignorance or disregard of which tendency and
design of God's revelation, it is to be attributed, that many have
long the same notions of things hovering in their jninds, without
ever reflecting with any displeasure upon the so vastly unsuita
ble temper of their spirits thereto. They know it may be, such
things concerning God, the tendency whereof is to draw their
hearts into union with him, to transform them into his like
ness, to inflame them with his love. But they still remain not
withstanding at the greatest distance, most unsuitable, averse,
coldly affected towards him, yea utterly opposite and disaf
fected ; and fall not out with themselves upon this account,
have no quarrel nor dislike, take not any distaste at themselves
for it. They take no notice of an incongruity and unfitness in
the ill temper of their own spirits; but seem as if they thought
all were very well with them, nothing amiss ; and apprehend
not a repugnancy in their habitual dispositions towards God to
their notions of him. For a vicious prejudice blinds their eyes;
their corrupt inclinatious and rotten hearts send up a malignant
dark and clammy fog and vapour, and cast so black a cloud upon
these bright things, that their tendency and design are not per-
OF DELIGHTING IN GOD. PART I.
ceived : that prejudice not being conceived so much against the
abstract notions of the things themselves, (whence they are en
tertained with less reluctancy) but only against the design and
scope of them. Against which poisonous cloud God's own
glorious revelation directs its beams, dissolves its gross consis
tency, scatters its darkness, as to them to whom he by special
grace affords it. Whereupon, observing any remainders of the
same distemper in their spirits, though it be in a considerable
degree abated and lessened, they are ashamed of themselves for
it, filled with confusion, yea and indignation ; do loath and ab
hor, and could even be ready, if it were "possible, to run away
from themselves. And what is the reason of this so great dif
ference ? Surely somewhat appears discernible to these in God's
revelation of himself which to the other doth not. They have
then before their eyes a more clear prospect of the aim and scope
of it. Which so far as they have it pleases them, for they like
the design well, only they are displeased at themselves that they
comport no more wiih it. And as the end therefore aimed at
is desirable to them, and would be delightful (as will be shewn
in its proper place) so is it to have that representation immedi
ately offered to the view of their souls, which hath so apt and
comely an aspect thereon, not merely for its own sake, but for
the sake of the end itself.
Wherefore there is somewhat to be apprehended by God's re
presentation of himself to the minds of this regenerate people,
at least more clearly than by other men. Whence the work of
regenerating or converting them itself, is expressed by opening
their eyes, (Act. 26, 18.) For the divine communication makes
its own way and enters at the eye, the soul's seeing faculty,
which it doth rind (as opening the eyes imports) and not now
create: but finding it vitiated, and as to any right seeing of God,
shut and closed up, it heals, opens and restores it as it enters.
It is expressed, by turning them from darkness, to, light; and
from t|be power of Satan, (the prince of that darkness, the God
of this world ; who had blinded their eyes ) unto God.
Which (because they cannot turn and move towards God blind
fold, and that this opening their eyes is in order to their turning
to God) implies, that their eyes were so distempered, blinded
and sealed up, chiefly towards him. So that, though they could
see other things, him they could not see; but he was invisible
to their intellectual, as well as their bodily eyes. Hence also
is that understanding said to be given (that is, as rectified and
renewed) by which we know God; which implies it to be (where
in it is now given) somewhat superadded to the whole natural
and powers of the human soul, as in its present corrupted
f HAP. I. OF DELIGHTING IN GOD. 23
state, He hath given us an understanding to know him that
is true, (1 Joh. 5, 20,) And that given recitude of understand
ing is by such a communication from God, as hath that aptitude
and power in it to infer so happy a change. The same renew-
ing-work is also said to be a calling of men out of darkness
into his marvellous light, (I Pet. 2, 9.) As if they were brought
by it into a new world, wherein they found themselves beset
with wonders, and all things were surprising to them. To
which purpose is that prayer of the Psalmist (out of a just con
sciousness, that this work was not perfect in him, but might
yet admit great additional degrees,) open thou mine eyes, that
I may behold wondrous things out of thy law. Psal. 119, 18.
He supposed many undiscovered wonders, which eyes more
open might yet behold in that external revelation of God's
mind, which was then afforded (and which was wont in those
days to go under the name of his law, though it contained
histories, prophecies, and promises, as well as precepts) al
though he was no stranger to those records, nor little insighted
into them, he yet apprehended a need of more light and better
eyes; which he therefore desires. Not that God would cause
a new revelation to be written, (though that he vouchsafed to
do, and partly by himself, but that he might learn more out of
that already extant; and that the wonderful things contained in,
it might be made more clear to him. Nor can we suppose
him, herein, to desire to be gratified and delighted by the com
munication of an incommunicable thing.
4. It is more powerfully assuring, and such as is apt to beget
a more certain operative belief of the things revealed. That
is, being added to the means of faith men may be supposed so
to have had before, it adds much to their assurance of the same
things, so as to make it efficacious upon their spirits. And as
well cures the doubtfulness, irresolution, and way-wardness of
their minds, and hearts, as the confusion and darkness of them.
fc It is very possible those things may be distinctly understood,
which the more we understand, the more we disbelieve them
'through their apprehended inconsistency with themselves or
or some certain truth. The delectable things of God, his own
discovery procures at once, by one and the same radiation of
light, both to be clearly understood, and effectually believed.
Othei'3 have the word of faith without the spirit of faith. The
faith therefore which they have is a carcase ; not a weak only
.(which imports but diminished power) but a dead thing. And
which hath no power at all to determine the soul and compose
it to that delightful rest which such things, duly believed,
would cejtainly infer. The most delectable truths of God and
24 OP DELIGHTING IN GOD. PAR? 1
such as most directly tend (in this apostate lapsed state of man)
to give us the sweet and refreshing relishes of a just and rational
joy and pleasure, are such are contained in the gospel of Christ;
the things that concern our reconciliation, friendship and com
munion with God in him. And which are therefore wholly of
immediately divine and supernatural revelation, and to be re
ceived by faith. Therefore one apostle prays for some that
they might be filled with joy and peace in believing. Rom. 15,3.
And another says of others that believing they rejoiced with
joy unspeakable and full of glory. 1 Pet. 1, 8. The external
revelation in the gospel is an apt means, to beget that faith
which it is said comes by hearing. But the very notion of
means importing what intervenes to the effect, between that
and the principal agent, necessarily supposes such an agent ;
and that what is only means, cannot work the effect alone.
That Agent, namely, (in this case) God himself or the Spirit,
besides the means which he uses and makes effectual, must
have his own influence whereby he makes them so. If a pen
"be a fit means or instrument to write with, it doth not therefore
follow that it can write alone without a hand to move and guide
it, in order whereto a motive and directive influence is imparted.
In the present case, the influence is the inward enlightening
overpowering communication, whereof we speak. The efficacy
whereof is such, as to give the soul that peaceful rest in believing*
which is also most pleasant and delightful, according as the
things are found to be so, which are believed. Nor doth it in
order hereto work by way of entlmsiastical impulsion, without
any reference to the external revelation, which is rationally and
aptly suitable to the working of the effect. ^For then, that
sliould no way have the place so much as of means. But there
being sufficient inducement to persuade that this external re
velation is divine so as to procure a rational assent to the things
revealed, with any man, that, having that revelation, with the
account of its first confirmations, shall but use his understanding
in reference thereto, and is not besotted to a party of sworn
enemies to the Christian name. This inward revelation then
falling in, captivates his heart to an entire unitive closure, with
the great things contained in the outward one ; and principally
with the son of God himself, unto which union, that whole re
velation is most directly subservient, Therefore it was, that
when divers others (of whom it is said, and particularly of Judas,
that they believed not) forsook Christ, Peter and the other,
apostles stuck so resolutely to him, because, we believe (say
they) and are sure thafthou art Christ the son of the living God j
Joh. 6, 64, G9, which assurance we may then conclude was
CHAP. I. OP DELIGHTING IN GOD. 2f>
much of another sort than that of Judas ; though we cannot
suppose him to have wanted a rational certainty of the same
truth, sufficient to have overcome objections in his judgment :
but not sufficient to overcome the contrary corrupt inclinations
of his wicked heart. Therefore as the inward revelation uses
not to do its work without the outward, (for I suppose we have
not heard of many Christians where the gospel hath not been,)
so nor is the outward revelation able, alone to beget that which,
in the more eminent sense, goes in Scripture under the name
of faith. It may beget that merely intellectual certainty
which may prevail against all doubts and objections in a man's
mind to the contrary; but not the contrary inclinations of his
corrupt will. Most men's faith is but opinionative, and many
men's never reaches so high as to a rational opinion ; for that
proceeds upon having ballanced considerations on both sides, and
inclines to that part on which there seems to be the most weighty;
whereas the faith (as they call it) of too many is no other thing
than a merely blind arid sequacious humour, grounded upon
nothing but a willingness to be in the fashion ; or the appre
hension of disgrace with other inconvenicncies, if where that is
'the common profession one should profess to be any thing but a
Christian ; or a lazy indifferency easily determinable to that
}Kirt which is next at hand to be chosen ; or it may be, they
never having heard of another profession ; which precludes any
choice at all.
But admit it did arrive to a rational certainty, as it easily
might with them that have with the external requisite advan
tages, competent understanding, patience, diligence, and im
partiality to consider : that is, suppose it to proceed upon that
abundant evidence which the case will admit, that the Chris
tian doctrine hath been testified by God; and that God's testi
mony cannot deceive : there needs more to win and overcome
men's hearts ; which must be done before the things revealed in
the gospel can be apprehended delectable. What can any
man have greater certainty of, in a mere human way, than ail
men have that they must die ? And yet how few are there whose
spirits are formed hereby to any seriousness agreeable to that
persuasion ? Whatever way a man comes to be certain of any
thing that hath a contrary tendency to the bent of his habitu
ally wicked heart, he needs more than the evidence of the thing,
to make it efficaciously determine his will against his former
vicious course. If the matter be such as properly falls under
faith; that faith grounds upon the authority of God appre
hended as avouching the truth of that revelation to which we
subscribe our assent. But then it is lively or languid, accord
ing as the apprehension is which we have of that avouchmerit.
VOL. ii. B
26 OF DELIGHTING IN GOD. FART 1.
.But the apprehension which is only the product of the external
revelation, even recommended by the most advantageous and
convincing circumstances, is too faint to command the soul.
Who amongst all the people of the Jews at Mount Horeb,
could have any doubt, but the authority that avouched the law
there given them was divine ? And yet how boldly do they rush
into idolatry, against the express letter of that law ; while the
sound of that dreadful voice of words which delivered it, could
hardly, one would think, be well out of their ears ! And though
they could riot doubt of God's authority, yet for all that, their
frequent rebellions are plainly resolved into their infidelity.
How long will this people provoke me r (Num : 14. 1 1.) And
how long will it be before they believe me, for all the signs
which I have shewed among them ? Yea thejr despised the plea
sant land : they believed not his word. (Psalm 106. '24). Or
what place could be left for rational doubt, with the multitudes
that beheld the miracles of our Lord Jesus, but that they were
(rod's own seal affixed purposely to the doctrine taught by him?
Yet how few (though we must suppose many convinced) did
heartily believe in him ? A great many more did so upon a less -
advantageous-external revelation after his ascension. And the
reason is plainly told us, the Spirit was not yet given, because
that Jesus was not yet glorified. (John 7- 3.9. And how ex
pressly have we it from his own mouth, (after he had interpre
ted coming to him by believing on him. (John 6. 35.) No man
can come unto me, except the father that hath sent me draw
him. (ver: 44.) And afterwards having said, it is the Spirit that
qtfickeneth ; (ver; 63.) he adds, but there are some of you^
tiiat believe not, (ver : 6'4 :) So that no loan's professed assent,
though as forward a professor as Judas was, there referred to,
will in strict account entitle him a believer, if it be not produ
ced by the quickening influence of the Spirit. And then re
peats, therefore 1 said unto you, that no man can come unto
me, except it were given him of my fiitht-r. ^ver: (>5.) And
what provocation the father had to wltb-hold that quickening-
Spirit, so generally, from tUat people, any one may see that reads
their story. Upon which, by the recess of that Spirit, they are
hardened to as great a miracle as formerly their Egyptian op-
gfessors were many ages before ; there being indeed no greater
mirju'lo as was said of old, than that men should not believe
up'm the sight of ?u many miracles. And this dreadful dere
liction, and consequent obd u ration we see. is referred to primi
tive justice as a vindictive dispensation. But though he had
done so many miricles before thein s -yet they believed not on him.
That the saying of Esaias the, prophet might be fulfilled which
lie spoke* Lorj who htith believed our report ? and. to whom is
CHAP. I- OF DELIGHTING IN COD. 1'7
the arm of the Lord, revealed? (John 12. ver: 37- 38. Isai. ~.?>.
I.) where it is obvious to observe, that the believing of the < s-
pel-rcport owes itself to the revelation of God's arm ; or requires
the exerting of his power, agreeable to chat of the apostle, that
ye may know what is. the exceeding greatness of his power to
us-ward, who believe according to the working of his mighty
power, which he. wrought in Christ, when he raised him from
the dead, &c'. (Eph. 1. ID.) And Jiow the arm of the Lord
came riot not to be revealed, or that power not to be put forth,
is intimated in what follows. Therefore they could not believe
because (for which Isaiah is again quoted,) he had blinded their
eyes, and hardened their hearts, &c.(Isa.6.9. 10.) Which shews,
that as that blinding and hardening of eyes and hearts, in some
superackknl degrees thereof, is the effect of a penal dereliction
or retraction of God's arm for former obstinate opposition to
the external revelation of the gospel ; so that there is a prece
dent blindness and hardness, not otherwise vincible than by
the arm of the Lord ; and which, it being penally with-held,
will naturally grow worse and worse. And certainly that, upon
the with-holding whereof, such things certainly ensue as are
inconsistent with believing, must needs itself be. necessary to it.
All which things considered, do so plainly speak the insufficien
cy of a mere external revelation, and the necessity of an inter
nal besides, vmto that faith, which is the immediate spring of
delight in God ; that it is not needful to insist upon many plain
texts of scripture besides, that fully say the same thing. As
that no man can say that Jesus is the Lord, but by the Holy
Ghost. (Cor. 12.5.) And again, whosoever shall confess that
Jesus is the son of God, God dwellcth in him, and he in God.
(1 John 4. 15.) And whosoever belie veth that Jesus is the Christ
is born of God. (eh. 5. 1.) Upon which words with many
more of like import in the sacred volume, no sense can be put
which is tolerable, and not the same with what we have above
asserted.
In short, faith is a part of homage paid to the authority of
the great God; which is to be estimated sincere, according as
it answers the end, for which the things to be believed were re
vealed. That end is not to beget only the notion of those things,
as truths that are to be lodged in the mind, and go no further;
as if they were to be understood true only that they might be
?o understood ; but that the person might accordingly have his
spirit formed, and might shape the course of his whole conver
sation ; therefore is it called the obedience of faith : and the
same word which is wont to be rendered unbelief, signifies dis
obedience, obstinacy, unpersuadableness ; being from a theme
which (as is known) signifies to persuade. So that thi> homage
28 OF DELIGHTING IN* GOD. TART. I.
is then truly given to the eternal God, when his revelation
is complied with and submitted to, according to the true
intent and purpose of it. Which that it may he, requires
that his Spirit urge the soul with his authority, and overpower it
into an awful subjection thereto. The soul being so disjointed
by the apostacy that its own faculties keep not (in reference to
the things of God) their natural order to one another, further
than as a holy rectitude is renewed in them by the Holy Ghost.
Therefore is it necessary, that the enlightening communication
which he transmits into it, be not only so clear, as to scatter the
darkness that beclouded the mind, but so penetrating, as to
strike and pierce the heart, to dissolve and relax its stiff and
frozen rigour, and render it capable of a new mould and frame.
In order whereto, " God that (at first) commanded the light to
shine out of darkness, is said to have sinned into the hearts' J of them,
namely, whom he renews, "to give the light of the knowledge of
the glory of God in the face of Jesus Christ." (2. Cor. 4. 6.) And
as they to whom this communication of God is in some degree
afforded, do hereupon apprehend how necessary it was to them
that it should be afforded ; and be such as they now find it,
(which they apprehended not before), so they perceive it to be
delightful also, as well as necessary. And finding it yet given
into them but in an imperfect degree, their continual cravings
are still for more. And having tasted hereby, how gracious the
Lord is ; as new-born-babes, they desire it, as sincere milk,
that they may grow thereby. (1. Pet. 2. 2.3.) They hereby
come to know God and the things of God with savour. And wis
dom having entered into their hearts, knowledge is pleasant to
their soul. (Prov. 2. 10.) Whereby, as every renewed taste
provokes in them new desire, all such renewed desires dispose
them unto further and more satisfying delight. They sensibly
discern the difference between their former dry and sapless no
tions of God, and the lively-spirited apprehensions which they
now have. They can in some measure understand the reason
why the apostle should in such a rapture speak of the excel
lency of the knowledge of Christ Jesus our Lord; and why he
should so triumphingly give thanks to God for the manifesta
tion of the savour of his knowledge in every place. (2. Cor. 2.
14.) They can perceive there was good sense in those words,
as they have a more quick and judicious perception of the fra-
grancy of that knowledge ; it is to them a refreshing, vital,
quickening perfume, (v. 16.) as the word there, and before im
ports, most cheeringly odoriferous, the savour of life to life, lively
in itself, and to them. So full of life, as to beget and transmit
it ; and replenish their souls therewith : so as they might feel
CHAP. I. OF DELIGHTING IN GOD. 29
life thence working in all their powers. A revelation of God,
that is of such a nature, cannot but he highly delectable ;
(1.) In respect of the matter revealed, God himself especially
(if not yet testifying himself to be, yet at least willing in Christ
to become) our God ; in such a way, and upon such terms as is
expressed in the Gospel. A more particular mention of the
things (contained in this revelation) that are more apt to beget
delight and feed it, is puq3osely deferred till we come to press
and enforce the duty itself.
(2.) In respect of the immediate way and manner of reve
lation, with so much facility continually coming in from time
to time, upon the soul, according as it is found ready by a duti
ful compliance to admit it, and dotU lie open to it. For other
wise, a fatherly severity, is most fitly expressed in with-holding
it at some times.
(3.) In respect of the life and vigour which it carries with
it, whereby it is experienced to be a vital light : and that it is
indeed (as is said) life, which is the light of men. (Joh. 1.4.)
Dull, sluggish, ineffectual notions of such things can have little,
comparatively, of delectation in them.
(4.) In respect of the design and tendency of the revelation,
discernible at the same time, to draw the soul into union with
God ; and that there may be a continual intercourse between
him and it. Not that it might have a transient glance of so lovely
an object, and no more. When once it apprehends God hath
made this light shine in upon me, not to amuse me, but here he
fixes it as a lamp to guide me, in a stated course of communion
with him. How pleasant is it to think he will be known fo?
this blessed purpose ! Now^a communication of God including
i revelation of him apt to beget such a knowledge, ' canjiot be
without much matter of delight.
SO OF DELIGHTING IN GOD. PAHT I.
CHAP. II.
I. The subject of communication from God continued, which is
shewn to contain in it. Secondly, A transforming impression of
his Image; by the removal oi' such dispositions as are correct, and
the settling of such as are gracious. TL This communication of
his Image shewn to be delightful as it rectifies the sou]. First,
Towards God himself, and towards Christ, Secondly, Towards
men. Thirdly, Towards themselves. Fourthly, Towards this
and the other world.
I. npHIS communication of God himself to his people shewn
* to contain in it.
Secondly, A transforming impression of his image. This
yet more fully answers the inquiry when a person is said to
enjoy God ; what doth he immediately enjoy r or whereby is lie
said to enjoy God? what doth God communicate or transmit, by
which he may be said to be enjoyed? He communicates his own
living likeness, the very image of himself; not the idea or like
ness only by which he is known, though it must be confessed that
the knowledge of him if he be known to be what he truly is, musf
suppose a true likeness of him offered to the mind, and formed
there. Bnt this of which we now speak, is not a merely repre
sentative but a real image. The product of the former it is, as
is sufficiently to be collected from what hath been said. For
that appears to be not a mere airy, spiritless, ineffectual thing,
as the notion of God, and of all divine matters is with the most,
but as hath been said, operative, penetrating, efficacious, apt to
beget suitable impressions upon the heart, and wholly transform
the soul. The eifect of it then is, this transformative impres
sion itself; by which the soul becomes another thing than it was;
a new creature ; old things being done away, and all things made
new. 2 Cor. 5, 17- In respect of this, it is said to be born of
God. This is the new man which after God is said to be cre
ated in knowledge, righteousness, and true holiness; the divine
nature participated ; the seed of God; the tfT#%v}, the prime
and most excellent part of his creatures. Eph. 5. 2 Pet. 1. l
Job. 3. Jam. 1.
Concerning this likeness, and the satisfyingness of it, in its
perfect state, though much hath been discoursed elsewhere; it
be requisite to say somewhat here also, that may bear a
CHAP. II. OP DELIGHTING IN GOD, 31
more direct reference to the present imperfect state of the re
generate in this world. That communication of God which
must he supposed afforded them, in order to their delighting in
him, could signify little to that purpose, if with deformed and
diseased souls they were only to look upon a very lovely object ;
still themselves remaining what they were. Nor doth it delight
them only as it is apprehended apt and aiming to work a happy
change in them ; hut as it doth it or hath in part done it. As
like an active, quick flame it passes through their souls, searches,
melts them, burns up their dross, makes them a new lump or
mass, and forms them for God's own use and converse.
God is proposed unto our communion and fellowship imdcr
the name of light. But such a light (it appears) as whereby we
that were darkness do also become light in the (Lord, 1 Job. 1 ?
f>, 6,) as elsewhere it is expressed. That, as he is the Father of
lights, we may appear the children of such a Father, and walk
accordingly, that is, as children of light. (Eph. 5, 8.) For we are
presently tokl that if wo say we have fellowship' with him, and
walk in darkness, we lie, and do not the truth. But if we walk
in the light as he is in the fight, then we have a mutual fellow
ship, (1 Job. 1. 6. 7) that is, God and we. It is needful ttypn, that
wo have that apprehension of him. And he therefore by solemn
message makes that declaration of himself that he is light, this
then is the message which we have heard of him, and declare
unto you, that God is light, and with him is no darkness at all,
that is, the most pure, holy, excellent, glorious Being. But for
what purpose are we to have that apprehension? We are told
by the apostle for what; he there makes that declaration with
that design, that we might be entered into the same fellowship
iii which he was already: for that end therefore we are to have
this apprehension. But inasmuch as he immediately adds, that
yet while we converse in darkness, we lie, if we pretend to that
fellowship : it is manifest, that this discovery of God and our
suitable apprehensiou are no further serviceable to their end,
than bringing us into fellowship with himj than as by his beams
in begets us into his own likeness herein : and that, so far as our
capacity and present state admit, we be truly in a degree made
pure, bright, shining, excellent creatures, resembling our maker,
tuid being a second time formed after the image of him that
created us.
The gospel is the formative instrument in this work, as it
was said to be the instrument or means of our intellectual il
lumination. The new creature is said to be begotten of the
word or*tlod; and the divine nature to be communicated through
the exceeding great and precious promises, which discovering
God's gracious nature and favourable inclination towards us^
32 OF DELIGHTING IN GOH. PART I,
are an apt means (but no more than a means) to render us well-
natured (not cross, thwarting, contrary) unto him. Faith ad
mits the gospel-discovery into the soul, and of an external word
without, makes it become an ingrafted word; the word of Christ
dwelling richly in us : and so gives it the advantage of becoming
thus mightily operative; for unto them only who believe is it
the power of God to salvation. And being received, not as the
word of man, but as the word of God, it works effectually in
them that believe. To them who believe it not, it signifies
nothing ; it is to them an empty sound, or only as a tale that is
told. And inasmuch as the gospel-revelation is the instrument
of this impression; by it the impression must be measured, with
It must it agree. Which revelation being expressive of the
nature of God, and of his mind and will in reference to us ;
the impression cannot but be agreeable to that revelation ; but
it must also carry in it the resemblance and likeness of God
himself; for the gospel-revelation is God's seal ; the stamp upon
it is a model of his image. Whence therefore the soul sealed
therewith, bears on it at once the signature both of the author
and the instrument. But because our best and surest way of
forming true and right apprehensions of God, is to attend and
guide ourselves by the i epresentation that is there made of him
(for it were useless and in vain, if letting our thoughts work at
random without reference to it, we might conceive as fitly of
God and his mind concerning us, as by the direction and guidc-
ancc of it;) therefore are we to aim at conformity to God as he
is there represented. For that is the proper likeness to him we
are to inquire after (and which only could be impressed by his
gospel) that is expressed and represented there. We all with
open face beholding as in a glass the glory of the Lord, arc
changed into the same image from glory to glory. (2 Cor. 3, 18.)
It is by the glory of the Lord shining through that glass, that
we are changed. And the image whereinto we are changed is
the same image that is to be seen in that glass. For there God
hath provided, that such a representation of himself and of his
mind should appear, as is most suitable to our case and state, and
which it most concerned us to have the view and the image of.
That represents him in his imitable excellencies; and shews what
lie is towards us, what his counsels, determinations, and con
stitutions are concerning us, and hereupon shews, what we
should be, or what temper of spirit becomes us in reference to
such a revelation. And such, when we receive this his impres
sive communication, he really makes us thereby become. And
then is it that it will be found most highly delectable. A
heart formed according to the revelation of God in Christ, and
cast into the mould of the gospel (as is tke import of the apostle's
CHAP. II. OF DELIGHTING IN GOD.
words, Rom. C, 17, Ye have obeyed from the heart the doct
rine, into the type or frame whereof ye were delivered) hath a
spring of pleasure in itself. Not of perfect unmixed pleasure :
for there is much yet remaining, that cannot but be very dis
pleasing and offensive to such as have learned no longer to put
bitter for sweet, and sweet for bitter, and have senses exercised
to discern betwixt good and evil. And indeed by the same-
vital principle the soul is made capable both of the sweetest de
lights and the quickest sense of pain ; while it was dead it was
sensible of neither.
Nor is it an original spring. Whatever it hath that is good
and pleasant comes from a higher head and is communicated.
But the communication remains not in this heart as in a dead
receptacle, but creates the soul where it is a living spring itself.
The Lord shall satisfy thy soul in drought, and make fat thy
bones, and thou shalt be like a watered garden, and as a spring
of water whose waters fail not. (Isa. 58, 11.) After which it
follows, then shalt thou delight thyself in the Lord, &c. v. 14.
So though the waters that are so pleasantly refreshing to holy
souls are given by Christ ; yet he himself tells us, they shall be
in him to whom they are given a well of water springing up
into everlasting life. Job; 4. 14. W r hence also the good man
is said to be satisfied from himself, (Pro. 14, 14.) And the mouth
of the righteous to be a well of life, (Pro. 10, 11.) that is, to
others, much more must his heart be so to himself. Nor indeed
can there be a vainer or more absurd design and expectation,
than to aim immediately at delights and joys, without ever
looking after that transforming, purifying, quickening com
munication from God, in which he is to be enjoyed ; which is
apparently, the most prejudicial and dangerous mistake, the
practical error (and so much the worse therefore) of many per
sons of much pretence to religion, that dream and boast of no
thing less than raptures and transports, having never yet known
or felt what the work of regeneration or the new creature
means. And having only got some notions of God and Christ,
that tickle their fancies without ever changing their hearts,
these go for divine enjoyments. Others somewhat awakened
and convinced but not renewed, though they do not pretend
already to have, yet do (from the same mistaken apprehension)
as vainly seek and catch at joys and sweetnesses -, while their
unsanctified hearts do yet lie steeped in the gall of bitterness.
And they wonder and complain, that they feel not in them
selves the delights whereof they find Scripture sometimes make
mention, while in the mean time they expect and snatch at
them in that preposterous impossible way, as to abstract them
VOL. ii. r
34 OF DELIGHTING IN GOD. PART I.
from the things themselves, wherein the pleasure and delight
lie. They would have delight without the delectable good,
that must immediately afford and yield it ; or without foregoing
noisome evils that resist and hinder it ; which therefore makes it
necessary to treat the more largely of the delightful communi
cation, by which only intervening souls are capable of delight
ing in God.
And as to this branch of it, the vital sanctifying trans
forming influence, whereby the soul is wrought to a conformity
to the gospel; if we take a somewhat more distinct view of it,
we shall find, it cannot but have in it abundant matter of de
light. In the general, the thing here to be communicated, is
a universal rectitude of temper and dispositions, including the
removal of such as are sinful and corrupt; and the settlement
of such as are holy and gracious ; both to be measured and
estimated, as to their good or evil, by the gospel of our Lord
Jesus Christ. Now surely that must be a blessed and delight
ful state (and it is that towards which this divine communica
tion gradually tends) wherein a wretched soul, that was lost in
the impurities of sin, shall be stripped and unclothed of all the
pravity, perverse inclinations, corrupt affections which the gos
pel of Christ condemns; and invested with all the parts of that
purity, that gracious and holy frame which that gospel recom
mends. For as the former carry in them matter of certain
vexation and anguish which it is hereby freed from ; so the
latter manifestly carry in themselves matter of unspeakable
delight and pleasure, which it hereby partakes. And by the
same degrees by which this divine communication infers the
latter of these, it expels the former. By the same degrees by
which any are made partakers of the divine nature, they escape
the corruptions \v~hich are in the world through lust. And that
we may be here a little more particular, without descending
into the innumerable particulars which might he severally
spoken of upon this occasion; we shall only consider this heart-
Tectifying communication, in reference to some of the more
principal things, towards which the spirit of man may be either
perversely, or duly and aright inclined; that we may see what
matter of delight it infers and brings with it. In order whereto
it must be considered, that wherein it is transforming, it is also
enlivening; and therefore furnishes the soul, with the power of
spiritual sensation; whereby it comes to apprehend its former
temper, as very grievous and detestable; not only being entire
and undiminished, but even the relics of it which do yet re
main ; and proportion ably, the holy frame to be introduced as
highly covetable and to be infinitely desired.
CHAP. II. OF DELIGHTING TN GQJ). 35
II. Which being supposed, it must needs be very delightful to
such a soul, to feel itself in part rectified, and to expect it
further in its temper and inclinations,
First 9 Towards God, towards whom it was most disin
clined: that is, both towards him as its end, and towards Christ
as its way to him.
1. As to himself its end. It finds upon reflection,
it was dead towards God, without motion towards him, with
out inclination, all its powers bent and set quite another
way ; so that to persuade it to begin a course of holy motion
towards God, was a like thing as to persuade a stone to fly up
wards, It could not trust the original truth, nor love the sover
eign good, nor obey the supreme authority. Its course was
nothing else but continual recession from him. towards whom
it should have been continually pressiug forward with all its
might. It was wont to say to him, in whom was its life and all
its hope, " Depart from me, I desire not the knowledge of thy
ivays;" was utterly alienated from the life of God, and did choose
to live as without him in the world. And although it still re
main thus in too great a degree, yet as it abhors this as a hate
ful way of living, and desires it may be otherwise; so is it sen
sibly delightful that it doth in some degree perceive a change;
that now it can find itself returning into its right and natural
state of subordination to God. Which while it was out of it,
laid that claim to it, that its dislocation was uneasy, and it
could have no rest; though it was not aware what the matter
was with it, and could never thoroughly apprehend, that it
ought (much less could desire or aim) to return. And if in
returning, and its continual course afterwards (which ought to
be but a continuing return and moving back towards God,)
there be much cause for the exercise of repentance; the dis
position whereto is a part of that new nature now communi
cated; yet even such relen tings as are due and suitable upon
this account are not unpleasant. There is pleasure mingled
with such tears, and with those mournings which are not with
out hope, and which flow naturally and without force, from a
living principle within, as waters from their still-freshly spring
ing fountain. When the soul finds itself unbound and set at
liberty; when it can freely pour out itself to God, dissolve
kindly and melt before him ; it doth it with regret only at what
it hath done and been, not at what it is now doing, except that
it can do it no more; affecting even to be infinite herein, while
it yet sees it must be confined within some bounds. It loves
to lie in the dust and abase itself; and is pleased with the
humiliation, contrition and brokenness of heart which repent
ance towards God includes in it. So that as God is delighted
with tkis sacrifice, -so it is with the offering of it up to liilh.
36 OF DELIGHTING IN GOD. PART I.
Many men apprehend a certain sweetness in revenge ; such a
one finds it only in this just revenge upon himself. How un-
expressible pleasure accompanies its devoting itself to God,
when bemoaning itself, and returning with weeping and sup
plication, it says, " Now lo I come to thee, thou art the Lord
my God. I have hrought thee back thine own, what I had
sacrilegiously alienated and stolen away, the heart which was
gone astray, that hath been so long a vagabond and fugitive
from thy blessed presence, service and communion. Take now
the soul which thou hast made; possess thy own right; enter
upon it, stamp it with the entire impression of thine own seal,
and mark it for thine. Other Lords shall no more have domini
on. What have I to do any more \vith tl*e idols wherewith I
was wont to provoke thee to jealousy? I will now make mention
of thy name, and of thine only. I bind myself to thee in ever
lasting bonds, in a covenant never to be forgotten." In doing
this the soul finds great delight, for
(I.} The self-denial which is included in this transaction,
hath no little pleasure in it. When the soul freely quits all
pretence to itself, and by its own consent passes into his, now
acknowledged right; disclaims itself, and all its own former
interests, inclinations and ends, and is resolved to be to him
and to no other. When this is done unreservedly, without
any intention of retaining or keeping back any thing from him;
absolutely, and without making any conditions of its own, but
only agreeing to and thankfully accepting his ; peremptorily
and without hesitation, and without halting between two opi
nions, "Shall I? or shall I uoti" (as if it were ready in the
same breath to retract and undo its own act) how doth it now
rejoice to feel itself offer willingly ! They that have life and
sense about them, can tell there is pleasure in all this. And
the oftner repetition is made hereof (so it be done with life, not
xvith trifling formality) they so often renew the relishes with
themselves of the same pleasure.
(2.) Continued commerce with God, agreeable to the, tenour
of that league and covenant struck with him, how pleasant and
delightful is it ! to be a friend of God, an associate of the most
high, a domestic, no more a stranger, a foreigner, but of his own
household, to live wholly upon the plentiful provisions, and un
der the happy order and government of his family, to have a
heart to seek all from him, and lay out all for him ! How
great is the pleasure of trust, of living free from care ; that is,
of any thing, but how to please arid honour him in a cheerful
uasolicitous dependence, expecting from him our daily bread,
believing he will not let our souls famish; that while they
hunger and thirst after righteousness they shall be filled \ tba't
CHAP. II. QF DELIGHTING IN GOD. 37
they shall be sustained with the bread a.vl waters of life ; that
when they hunger, he will feed them with hidden manna, and
with the fruits that grow on the tree of life in the midst of the
paradise of God ; that when they thirst he will give water, and
add milk and honey without money; wjlthout price. And for
the body not to doubt, but he that feeds ravens and clothes lil-
lies will feed and clothe them. To be so taken up in seeking
his kingdom and righteousness, as freely to leave it to him to
add the other things as he sees fit 5 to take no thought for to
morrow ; to have a heart framed herein according to divine
precept ; not to be encumbered or kept in an anxious suspense
by the thoughts and fears of what may fall out, by which many
suffer the same affliction a thousand times over, which God
would have them suffer but once ; a firm repose on the good
ness of providence, and its sure and never-erring wisdom ; a
steady persuasion, that our heavenly Father knows what we have
need of, and what it is fittest for us to want, to suffer or enjoy ;
how delightful a life do these make ! and how agreeable to one
born of God, his own son and heir of all things ; as being joint
heirs with Christ, and claiming by that large grant, that says all
things are yours ; only that in minority it is better to have a
wise father's allowance, than be our own carvers.
*[!.] To live-in the fear of God, is not without its pleasure.
It composes the soul, expels the vanity which is not without
vexation, represses exorbitant motions, checks unruly passions,
keeps all within in a pleasant peaceful calm ; is health to the
navel, and marrow to the bones.
[2.] To live in his love, is delight itself, or a tendency to
wards it. The disposition whereto being communicated from
God, and a part of the holy new creature derived from him is
also part of the (secondary or subservient) delectable object.
As the light that serves unto vision is partly (as the mediate ob
ject) somewhat of what I see, and doth partly, as a principle,
actuate and concur with the faculty in the act of seeing. And
as the blessed God himself is both the first principle and ulti
mate object of that and other gracious acts* : therefore it can
not but be pleasant to the soul, to perceive that powerful influ
* And how rationally men may be said at the same time to love,
delight in and enjoy the amiable or delectable object, and therewith
also love their own love, enjoy their own fruition, or delight in their
own delight ; enough is said by some school-men. Nor indeed can it
be conceived how the soul can continue to love or delight in any thing
but it must be so. For while it perseveres, every latter act justifies
the former, and takes complacency therein, but all as directed to
wards snch an
38 OF DELIGHTING IN GOD. PART
\
ence from God stirring in it, by which it is disposed to design
and pitch upon him as the great object of its highest delight,
unto whom it laboured under so vile and wicked an aversion
heretofore. Yea though it yet have no certain persuasion of a
present interest in him, yet this disposition of heart towards him,
and that it finds it could satisfyingly rest in him as its best good
upon supposition it had such an interest, the very strivings and
contentions of the soul towards him upon this account, are not
without a present pleasure : as we behold with an intermixed
desire and delight a grateful object which we would enjoy, but
do not yet know whether we can compass or not. To be in that
temper of soul, as to resolve, " Him I will seek and pursue, him
I will study to please and serve, and spend my strength and life
in serving him (which is to live in his love) though I yet know
not whether he will accept, or how he will deal with me ! " this
cannot but have a certain sensible delectation in it.
[3.] To live in a stated habitual subjection to him as the
Lord of our lives, how pleasant is it ! to have learned to obey ;
to be accustomed to the yoke ; to taste and prove the goodness
and acceptableness of his will through an effectual transformation
in the renewal of our minds ; to be by the law of the spirk of
life made free from the law of sin and death * to be able to
speak it as the undisguised sense of our hearts, "Because thy law
is holy, therefore thy servant loveth it ; to reckon it a royal law
of liberty, so as to account ourselves so much the more free, by
how much we are the more thus bound 9 when we affect to be
prescribed to, and are become patient of government, not apt to
chafe at the bridle, or spurn and kick at the boundaries that
hem us in : this is a temper that hath not more of duty in it
than it hath of delight. There is such a thing as delighting in
the law of God, according to the inward man, when there is yet
a difficulty in suppressing and keeping under inordinate rebelli
ous workings of corrupt nature ; unto which there is no desire
an indulgence should be given, by having the law attempered
to them, but severity rather used to reduce them to a confor-
ity to the law : so will it be, if the law become a heart impres
sion ; when it can once be truly said, thy law is in my heart, it
will be also with the same sincerity said, I delight to do thy
will, O God. (Ps. 40.)
[4.] The continual exercise of good conscience towards God,
hath great pleasure in it. Hereby our way and course is cou-
tinually reviewed, and We pass censures upon ourselves, and
upon that account survey our own works. And by how much
the more carefully and often this is done, so much the
more delectable it will be : that is, the more approvable we
shall find them upoa review, For we sl^ll order our course
'CHAP. II. OP DELIGHTING IN GOD. 39
the more warily, as we reckon upon undergoing an inquisition
and search ; wherein an apprehensive serious heart well under
stands it is not itself to be the supreme judge. How blessed an
imitation might there here be of the blessed God himself, who
we find beheld his six days works, and lo they \vere all very good;
whereupon follows his delightful day of rest ; so we shall, in
some degree of conformity to him, finding our works to be in
that sort good, as that he will by gracious indulgence accept them
as such, have our own sabbath, a sweet and peaceful rest in our
own spirits. Though we can pretend no higher than sincerity
only, yet how sweet are the reflections of a well -instructed con
science upon that ! when our hearts reproach us not, and we
resolve they shall not as long as we live; we are conscious to
Ourselves of no base designs, we propose nothing to ourselves
wherein we apprehend cause to decline God's eye ; we walk in
the light, and are seeking no darkness or shadow of death,where
(as workers of iniquity) we may hide ourselves from him ; can
implore him as an assistant, and appeal to him as a judge in re
ference to our daily affairs and wonted course ; is this without
pleasure ! This is our rejoicing, saith the apostle, the testimony
of our conscience, that in simplicity and godly sincerity, not
with fleshly wisdom, but by the grace of God we have had our
conversation, Sfc. (2. Cor. 1. 12.) And thus to converse with
God, and him whom we daily design to glorify and serve, and
whom we expect daily in some measure, and fully and finally
before it be long, to enjoy, is certainly throughout a way of
pleasantness and peace. How delectable then is the soul rectifying
communication from God,whereby, being before so disaffected, it
becomes now so well inclined towards him in all these respects.
But because the exigency of the case did require (by reason of
sin that had cut of the intercourse) that there should be a media
tor to open the way and renew the former out- worn friendship ;
therefore it was also necessary that so the soul might duly move
towards God, it should be rightly framed and disposed also to
wards him.
2 We are therefore to consider too, how delectable this com
munication must be, as it aright disposes the heart towards
Christ, our way to God. For towards him we must understand
it to have been most obstinately and inflexibly averse ; and that,
therefore a mighty communication of power was necessary to set
it right here. Unto that part of religion which is natural; there
was so much of an advantage before-hand, as that there was aa
old foundation to build upon. There are some notions of God
left, not only concerning his existence, but his nature and attri
butes, many of them : and from the apprehension what he was,
it was in some measure discernible what we should have been,
40 OF DELIGHTING IN GtfB. PART I.
and ought yet to be towards him; and from thence many checks
and rebukes of conscience wherein it was found to be otherwise:
so that here was somewhat in nature to be wrought upon, as to this
part of religion. But as to that part which respects the Media
tor, this .was a frame wholly to be raised up from the ground.
There were no principles immediately and directly inclining to
take part with the gospel ; but all to be implanted anew. The
way that God would take to bring back souls to him being so
infinitely above all human thought. And therefore, though to
a considering Pagan it would not sound strangely, that God
ought to be trusted, feared, loved, &c. yet even to such the gos
pel of Christ was foolishness. Besides, that this way of dealing
with men was not only unknown and unimaginable to them, not
so much as once thought of, or to be guest at ; but the ten
dency and aspect of it (when it should come to be made known)
was such as that it could not but find the temper of men's spirits
most strongly opposite, not merely ignorant, but prejudiced and
highly disaffected. For this course most directly tended to take
men quite off from their old bottom ; to stoop and humble, and
even bring them to nothing; to stain the pride of their glory,
and lay them down in the dust as abject wretches, in themselves
fit for nothing, but to be trampled on and crushed by the foot
of divine revenge. Suppose a man to have admitted a convict
ion from the light of his own mind or conscience that he was
a sinner, and had offended his maker, incurred his just displea
sure, and made himself liable to his punishing justice ; It would
yet have been a hard matter to make him believe it altogether
impossible to him, to do any thing to remedy the matter, and
restore himself to divine favour and acceptance. He would
naturally be inclined to think 4 why admit the case be so, he
should easily find out a way to make God amends. He would
recount with himself all his own natural excellencies, aud think
himself very capable of doing some great thing, that should more
than expiate his offence, and make recompence abundantly for
any wrong that he bad done. But when the gospel shall come
and tell him he hath deserved eternal wrath, that his sin is inex
piable, but by everlasting sufferings, or what is of equal value ;
that here is one (the eternal Son of God) who became a man
like himself, and thereupon a voluntary sacrifice, to make atone
ment for the transgression of men ; that God will never accept
another sacrifice, for the sins of men than his, nor ever any ser
vice at their hands, but for his sake ; that him now revealed to
them they must receive, rely upon, and trust to wholly, or pe
rish without mercy; yea, and that he hath put the government
over them, into his hands, laid it on his shoulders, and to him
they must subject themselves as their Ruler and Judge the great
CHAP II. O'F DELIGHTING IN GOD. 41
Arbiter of life and death to them and all men ; that they are to be
entirely devoted to him as long as they live, as their Redeemer
and Lord ; in him as they are to have righteousness and strength
so to him they must pay all possible homage and subjection, to
him their knees must bow, and their tongues confess ; they must
receive the law from his mouth; be prescribed to by him, comply
with his will, though never so much to the crossing of their own ;
and though notwithstanding, they must know they can deserve
nothing by it ; that so vile and worthless miscreants they are
become that God will never have to do with them upon other
terms.
When this shall appear the state of the case, and it comes to
be apprehended, "Then must I yield myself a greater transgressor
than ever I thought, and an undone, impotent, helpless wretch ? I
shall thus make nothing of myself; and what must all my na~
tural or acquired excellencies go just for nothing? and a person
of such worth and accomplishments as I, be thus brought down
into the dust ? yea and besides, to be brought under such bonds,
and profess to owe myself so entirely to a Redeemer, that I must
for ever live after his will and pleasure, and no more at my own;
and can never hope, if I take a liberty to indulge myself besides
the allowance of his rules, that I can ever make any amends for
such transgression by any thing that I can do. So that by taking
his gift (of my pardon and life) upon such terms, I shall sell my
liberty, and render myself a perfect slave to his will and plea
sure for ever." Here now cannot but be a strong stream to be
striven against and most vehement counter-strivings of the
haughty and licentious spirit of man. So that it is not strange
it should be said by our Saviour, no man can come to me except
my father draw him. And that the exceeding greatness of my pow
er, according to the workings of the mightiest power in any case,
should be put forth upon them that believe. Therefore are
men in Christ by creative power only ; if any man be in Christ,
he is a new creature. (& Cor. 5. 15.) He is new made, if he
be in him. And this aversion being so deeply natural, will
still in a degree remain (while any thing of corrupt nature re
mains) in the hearts of even the regenerate themselves.
Therefore a continual exertion of the same power will be ever
requisite to hold souls to Christ, and retain them in their station
in him. He that established! us with you in Christ, is God (2. Cor.
1. 21.) as though he had said it is only a God that can do thb.
Therefore how is God admired and adored upon this single ac
count. Now to him that is of power to establish you according
to my gospel, and the preaching of Jesus Christ according to
the revelation of the mystery, which was kept secret since the
world began, Rom. 16'. 25. (this was indeed a great secret to
VOL. II. G
42 QF DELIGHTING IN* GOD. PART I,
the lapsed world,) To God only wise.be glory through Jesus
Christ for ever. Amen. ver. 27 But as the heart-rectifying
communication from God, in this matter, is such as carries
mighty power with it, so it doth proportionable pleasure, when
it hath overcome, and (to the pitch of sincerity) set the soul
right in this thing. How delectable is it to receive the Sou
of God, when the heart is made willing in the day of his power!
when his cords take hold of the soul, and draw it to him ! what
pleasure is there in the consenting, self-resigning act and dis
position !
(1 .) It is most highly delightful to receive him, and give up
ourselves to him as our full suitable good, so exactly answering all
the exigencies of our distressed case ; when sensibly apprehend
ing the true state of it, the soul cries out, " None but Christ",
and finds him present, waiting only for consent, readily offering
himself," Here I am, take me, thy Jesus, thy help, thy life" How
overcomingly pleasant is this to a soul that feels its distress, and
perceives itself ready to perish ; yea and that daily sees itself
perishing, were it not for him. How pleasant, when in the
time of love he finds the poor soul in its blood, and says to it,
live ; clothes it, decks it, makes it perfect through his owu
comeliness tenders himself to it, unto it taken off the dunghill,
cast out in the most loathsome deplorable plight; and enters the
marriage covenant with it, (we need not be squeamish or shy to
to speak after God himself, so representing this matter) over
comes by his own mercy and goodness, and prevails with a sin
ful creature to accept him. How gladly doth it throw off every
thing of its own, that it may entirely possess him and be pos
sessed by him. Here is the joy of a nuptial solemnity, or the
joy of espousals. "I am my beloved's and my beloved is mine."
While as yet this transaction is not distinctly reflected on, (as
when possibly afterwards it is, there may great difficulties and
doubts arise, whether all were rightly done, or yet be on its ovva
part, yea or no) if however it be truly done, in the very doing
itself and the same continuing disposition there is a sensible and
inseperable delight. I say in the same disposition as often as by
any repeated acts of the same kind, it expresses and shews itself;
that is, as often as this covenant is renewed (whether with so
lemnity or more occasionally) though the relation arising thence
be not in the same instant considered or reflected on, nor the
sincerity of the act itself, Wjhich is necessary thereto : yet that
very consent itself, if it be sincere, hath a secret joy accompa
nying it ; and the soul feels the gratefulness and pleasure of its
own act, though it do not for the present examine and take a
view of it. For it is now from. a principle of life, embracing and
drawing into union with itself an object that is all life and good-
CHAP. II. OF DELIGHTING IN GOD. 43
ness, and sweetness ; which therefore sheds its own delightful
savour and fragrancy through the soul, while it is in the mean
time acting only upon the ohject directly, and not reflecting upon
its own act, or considering in that very instant what will be con
sequential thereupon. But if withal it do consider, (as that
consideration cannot he far off, though it cannot consider every
4hing at once) that it is receiving him that is to bring it to God,
who is able to do it, (even to save to the uttermost all that will
come to God by him) who is intent upon that design, and did
in the midst of dying agonies breathe forth his soul in the pro
secution of it, and with whom God requires it to unite for this
very purpose; this cannot but add unspeakably to the delightful-
ness of this transaction, and of this effusion of the Holy Ghost,
in the virtue whereof the thing is done, how often soever it be
seriously done ; as our case and state require that it be very
often.
(2.) And to receive him as our Lord, (which is joined with
that other capacity wherein we receive him, namely, of a Jesus
or Saviour; as ye have received Christ Jesus the Lord, (Col. 2.
6*.) This also, and the heart subduing influence that disposes
to it, is most highly delectable. When the soul, that was so
stoutly averse, and that once said within itself, " I will not have
him to reign over me," is brought freely to yield : and with sin
cere, loyal resolutions and affections devotes itself to him, consents
to his government,, submits its neck and shoulder to his yoke
and burden; says to him with an ungainsaying heart, as its full
sense, " Now thou Lord of my life and hope, who hast so long
striven with me, so often and earnestly pressed me hereto, so
variously dealt with me, to make me understand thy merciful de
sign, and who seekest to rule with no other aim or intent, but
that thou mightest save ; and who hast founded thy dominion in
thy blood, and didst die and revive and rise again that thou
mightest be Lord of the living and dead, and therefore my
Lord: accept now a self-resigning soul; 1 make a free surrender of
myself, I bow and submit to thy sovereign power, I fall at the
footstool of thy throne,, thou Prince of the kings of the earth,
who hast loved sinners, and washed them from their sins in thy
blood ; glory in thy conquest, thou hast overcome, I will from
henceforth be no longer mine own, but thine; I am ready to re
ceive thy commands, to do thy will, to serve thy interests, to sa
crifice my all to thy name and honour; my whole life and being
are for ever thine." I say (as before) there is pleasure in the very
doing this itself, as often as it is sincerely done ; and it adds
hereto, if it be more distinctly considered, it is no mean or any
way undeserving person to whom this homage is paid, and
obligation taken on unto future obedience. "He is the brightness
44 OF DELIGHTING IN GOD. PART iU
of the Fathers glory, the express image of his person, the heir of
all things, and who sustains all things by the word of his power:
it is he whose name is Wonderful, Counsellor, the mighty God,
the everlasting Father, the Prinee of peace : it is he to whom,
all power is given both in heaven and earth, and (more especi
ally) power over all flesh, that he might give eternal life to as
many as were given him ; it is he who spoiled principalities and
powers and made an open shew of them ; he whom because
when he was in the form of God, and thought it no robbery to
be equal with God, he humbled himself, made himself of no
reputation, took on him the form of a servant, became obedient
to death, the Father hath therefore highly exalted, and given
him a name above every name, that at his name every knee
shonld bow ; and of whom, when he brought him (his first
born) into the world, he said, " Let all the angels of God wor
ship him."
And such a one he is-, whose temper is all goodness and
sweetness. Tell Sion, thy King cometh meek and lowly. He.
came into this world drawn down only by his own pity and love,
beholding the desolations and ruins that were wrought in it every
where. Sin universally reigning, and death by sin, and spread
ing its dark shadow, and a dreadful cloud over all the earth : In
which darkness the prince thereof was ruling and leading men
captive at his will; having drawn them off from the blessed
God their life, and sunk them into a deep oblivion of their own
original : and disaffection to their true happiness that could
only be found there. This great Lord and Prince of life and
peace came down on purpose to be the Restorer of souls, to re
pair the desolations and ruins of many generations. He came
full of grace and truth, and hath scattered blessings over the
world wheresoever he came; hath infinitely obliged all that ever
knew him; and is he in whom all the nations of the earth must
be blessed, Who then, would not with joy swear fealty to him,
and take pleasure to do him homage ? Who would not recount
with delight the unexpressihle felicity of living under the go
verning power of such a one ?
And if the tenour and scope of all his laws and constitu
tions be viewed over, what will they be found, but : obli
gations upon men to be happy ; how easy his yoke, how light
his burden; what is the frame of his kingdom, or whereof
doth it consist but righteousness, peace, and joy in the Holy
Ghost ? And who would not now say, " This Lord reigneth, let
the earth rejoice, let the multitude of the isles be glad thereof.
(Psal. 97.1.) Why should it not be triumphingly said among the
heathen, that the Lord reigneth, that the world also shall be
established, that it cannot be moved : let the heavens rejoice,
CKLVP. II. OF DELIGHTING IN GOD. '1$
and the -earth be glad ; let the sea roar, and the fulness thereof;
let the fields rejoice and all that is therein, and all the trees of
the wood rejoice ! It is plain, that be the matter of joy here what
it will, be there never so much cause of exultation and glorying
in him, the righteousness and peace which his kingdom promises,
never actually take place, nor the joy that is connected there
with, till the Holy Ghost dispose and form men's spirits there
to. (Rom. 14. 170 ^ or a ^ * m ' s ls ^ ut mei ' e dream and idle talk
to those who hear only of these things, and feel not that vital
influence insinuating itself, that may give the living sense and
savour of them. And we may rather expect seas and fields^
beasts and trees, to sing his triumphant song, and chant his
praises, than those men whose hearts are not attempered to his
government, and who are yet under the dominion of another
Lord, not being yet by the law of .the Spirit of life in Christ
Jesus, made free from the law of sin and death. (Rom. 8. 2.)
But where this is effectually done, how large matter of most ra
tional pleasure do they find here ; while there is nothing in that
whole system of laws by which he governs, that is either vain,
unequal or unpleasant, or upon any account grievous ? only
this is not the estimate of distempered spirits, or of any other
than them in whose hearts his law is written, and who because
they love him, keep his commandments. (John 15. 10.) Unto
love his commands are most connatural; for this is the love of
God, that we~keep his command in ents ; they are not grievous,
(John 5. 3.) that is, by the meiosis which some do reasonably
enough apprehend in those words, they are joyous, delightful.,
pleasant, but to them only who being born of God, have over
come the world. This holy influence and communication of
God, is therefore grateful, and contributes not a little to delight
in this respect, that thereby men's spirits are rectified and set
right towards God, namely, both towards the Creator and
Redeemer.
Secondly. As hereby they are rectified towards men, having
the universal law of love wrought deep into their hearts; being
filled with all goodness, righteousness, meekness, merciful ness; apt
to do no wrong, to bear any, to pity and help the distressed, to
love enemies, and as there is opportunity^ to do good to all, es
pecially to them that are of the household of faith. We must un
derstand in this, as well as in the other parts of that stamp which
the spirit of God puts on the souls of men, that the impression
corresponds and answers to the seal, (as hath been said) the in
ward communication to the outward revelation of God's will ;
and so we find the matter is : for as divine precepts require this
should be the temper of men's spirits, so the very things that
compose and make up that blessed temper, are said to be the
46 OF DELIGHTING IN GOD. PART I.
fruits of his own Spirit ; the fruit of the Spirit is peace, long
suffering-, gentleness, goodness, meekness, &c. (Gal. 5. 2'2.
23.) And again, the fruit of the Spirit is in all goodness, and
righteousness and truth. (Eph. 5. 9.) Now hath not that
soul a spring of pleasure within itself, that is in these respects
as God would have it be ? that is conscious to itself of no
thing but righteousness, goodness, benignity, candour towards
any man, and is in all things acted by a spirit of love, that
suifereth long, and is kind, that envieth not, that vaunteth not
itself, is not puffed up, doth not behave itself unseemly, seek-
eth not its own, is not easily provoked, thinketh no evil, re-
joiceth not in iniquity, but rejoiceth in the truth, that beareth
all things, believeth all things, hopeth all things, endureth all
things, and never faileth. (1. Cor 13. 4-8.) That so equally
poises and acts a man's spirit, that he carries seemly and suita
bly towards all men, takes pleasure in the best; in the saints and
excellent ones of the earth hath all his delight ; and is no worse
affected, than to wish them better, even towards the very worst ;
neither envies the greatest, nor despises the meanest ; neither is
revengeful towards them that injure him, nor unthankful to
them that oblige him ; that is apt to learn of good men, and to
teach the bad, by observing and giving the most imitable exam
ple; that is not undutiful to superiors, nor morose and uncon*
versable towards equals ; that lives not to himself ; is a com
mon good to all within the sphere through which his activity
can extend itself ; that doth good with inclination, from the
steady propension of his own will, and an implanted principle
of goodness. It is evident, God hath formed such a man's spi
rit unto delight of the purest kind, and the best sort of pleasure ;
unto which they who are strangers, banish it from their own
breasts, by the resistance and grief they give his blessed Spirit,
thereby making it a stranger there ; and by harbouring in their
own bosoms their own tormentors, the pride, the wrath, the
envy, the malice, the revengefulness, the bitterness of spirit,
which as they render them uneasy and intolerable to all that are
about them, so most of all to themselves ; and which while they
prey wherever they range abroad, yet still bite most keenly and
tonnentingly that heart itself wherein they are bred 3 as poiso
nous vipers gnawing the bowels which inclose them.
Thirdly. Towards themselves : which also may be consider
ed distinctly ; for though all the good qualifications we can
mention or think of, do redound to a man's self, and turn to his
ovvn advantage, repose and delight, (which it is the design of all
this discourse to shew,) yet there are some that more directly
terminate on a man's self, wherein the rectitude we now speak
of doth in great part consist. When we are obliged to love
others, as ourselves, it supposes not only an allowable,, but a
CHAP. II. OF DELIGHTING IN GOD. 4/
laudable self-love. Men shall praise thee when thou dost well
to thyself. Before this right spirit be renewed in a man, he
doth not only wound himself, by blows that are reflected on
him, and hurt at the rebound, but by many a direct stroke; or
he lets the wounds fester and corrupt, to the cure whereof he
should with all diligence directly apply himself. How unpro-
pitious and cruel to themselves are unholy persons ! what wastes
and desolations do they commit and make in their own souls,
by breaking the order God and nature did at tirst set and esta
blish there ? dethroning their own reason and judgment, which
ought to bear sway and govern within them. This banishes de
light, and drives it far away from them. They see what is fit
test for them to do and seek, and run a quite counter-course.
What storms do they hereby raise in their own bosoms!. What
a torture is it, when a man's own light and knowledge bear a
standing testimony against him, and hold him under a conti
nual doom ! How ill-disposed are men towards themselves,
when they wholly neglect themselves in one kind, when they
too much mind and seek themselves in another ; when they too
little understand themselves, so as not to put a true value on them
selves, but do either discsteem themselves, as to their more no
ble part, in respect of that common excellency which belongs
to them with all other men ; or do over-magnify themselves,
and are conceited arid two well opinioned of themselves, in re
spect of any peculiar excellency wherein they imagine they out
strip others ? how ill do they treat themselves in their self-in
dulgence, their gratifying their own sensual inclination, with.
the greatest danger and damage to their souls : when they care
not at what expence they make provision lor the flesh, to fulfill
the lusts thereof; what unkind usage do they find at their own
hands, when they cherish and countenance desires which they
cannot gratify and raise to themselves expectations of things not
within their own power, which being disappointed turn into
so many furies, and in that shape take a sharp revenge upon
their own hearts ? when they exercise no authority and dominion
over themselves, preserve not the liberty due to what should both
be itselt free, and should command the rest in them ; enslave
themselves to vile and ignominious lusts and passions, put out
their own eyes, and grind blindfold to the basest and most ty
rannical lords, their own sordid humours and base, mean appe
tites ; when though they serve more rigorous task-masters than
the Israelites in Egypt did, and are more sorely beaten by them
when their tale is not fulfilled for want of materials, yet groan
not because of their hard bondage, nor affect liberty? This gra
cious communication from God, sets all things in a good degree
right witliin : so that where there was nothing before, but hoi-
48 OF DELIGHTING IN GOET. PART 1.
rid and hellish darkness, disorder and confusion, there now
shines a mild, pleasant, cheerful light, that infers regularity,
purity and peace.
1 . How great is the pleasure that arises from self-denial
(wherein we do, duly and as we ought, deny ourselves) not only
as it is an act of duty towards God (of which before) but as it
is an act of justice and mercy towards our own souls ! That is,
wherein we make a just and true estimate of ourselves, do esteem
basely of ourselves ; wherein we are become base and vile : and
wherein there is any thing of real value and excellency in our
own beings, we value it only upon that account, and in that su
bordination wherein it is truly valuable ! How pleasant, when
we have learned to forsake and abandon ourselves, when we
are not apt to magnify and applaud, to trust or love, to seek and
serve ourselves unduly, and are only inclined to own, to cleave
and stick to ourselves, wherein and so far as we ought! when that
Idol self is no longer maintained within us, at the dear expence
of our peace, comfort, safety, and eternal hope ; an idol that
engrosssed the whole substance of our souls, that exhausted and
devoured the strength and vigour of our spirits, which it doth
not maintain, and cannot repair ; which consumes our time,
which keeps all our powers and faculties in a continual exercise
and hurry, to make a costly, a vain, an unlawful provision for it !
How great is the ease and pleasure which we feel, in being de
livered from that soul-wasting monster, that was fed and sus
tained at a dearer rate, and with more costly sacrifices and re
pasts then can be parallelled by either sacred or other history ;
that hath made more desolation in the souls of men, than ever
was made in their towns and cities, where idols were served by
only human sacrifices, or monstrous creatures satiated with
only such refections ; or where the lives and safety of the most
were to be bought out by the constant successive tribute of the
blood of not a few ! that hath devoured more, and preyed more
cruelly upon human lives than Moloch, or the Minotaur ! When
this monstrous idol is destroyed and trodden down, what a ju
bilee doth it make, what songs of triumph and praise doth it fur
nish and supply to the poor soul, now delivered and redeemed
from death and bondage ! How much more easy and reasonable
a service is it (when dnce the grace of God and their own ex
perience give men to understand it) to study to please him than
themselves ? when they feel themselves dead to their former
Lord and service, and only alive to God, through Jesus Christ!
when sin no longer reigns in their mortal bodies, that they
should obey it in ^the lusts thereof; when they no more yield
their members as instruments of unrighteousness unto sin, but
have yielded themselves unto God, as those that are alive from
CHAP. If. OF DELIGHTING IN GOD. 49
the dead, &c. when being made free from sin, they are become
servants unto righteousness! (Rom. 6. 11. 12. 18.) The law of
the Spirit of life of Christ Jesus having made me free from the
law ot sin ! (Rom. H. 2.) What an ease is it to the spirit of a
man, when he hath not himself to seek and serve and care for
in any unlawful disallowed sense; when he finds not himself
necessitated or urged by his own imperious fleshly inclinations so
to do; when he perceives himself by a prevailing better princi
ple counterpoised, and the weight and bias of his own spirit in
cline him quite another way; when he finds he hath nothing
left him to do, but to serve God, to know his will and do it,
and is disburdened of all unnecessary care for himself: that
which is necessary being part of his duty, and is therefore done
on purpose only for God: and that which is unnecessary and
'forbidden (which part only was burdensome) being supplied by
(what hath the greatest ease and pleasure in it imaginable)
trust and self-resignation to his pleasure and will whose we
wholly are? what life is pleasant, if this be not! surely wherein
it is attained to, .it is most pleasant; and hither this gracious
heart-rectifying communication is gradually tending.
2. How great is the pleasure that arises from self-government!
when that governs in us which should govern, and that is sub
ject and obeys which should obey; when a man's mind is com
pletely furnished with directive practical principles, and his
heart is so framed that it is capable of being prescribed to, is
patient of restraints and direction, easily obeys the reign and
follows the ducture of an enlightened well-instructed mind ;
when the order is maintained between the superior faculties
and the inferior, and there are no contentious murmers of un
governable appetitions and passions against the law of the
mind. It is true, that where this holy rectitude doth but in a
degree take place, there will be many conflicts, but those con
flicts are in order to victory: and how joyful and glorious is the
triumph upon that victory! when the soul enters upon its
*T/V?V/OV, its thanksgiving song, " I thank God through Jesus
Christ our Lord!" how happy a state is that (wherein at some
times it is here attained) when there are now no tumults within!
The wicked (which is the very import of their name) are as a
troubled sea, that cannot rest, whose waters cast up mire and
dirt. Here is no governing principle in any power; no sceptre,
no trident to check and allay the rage of those waters. But
when his power goes forth in the soul, whose very word, winds
and seas obey, how peaceful and pleasant a calm doth ensue !
Now is a man restored to himself, and again in his right
mind. He is truly now said to enjoy himself, and upon the
best terms ; that is, he enjoys himself in and under God. He
VOL. II. H
50 OF DELIGHTING IN GOD. FA FIT I,
is (in a due subordination) master of himself. He possesses
his own soul; that one piece of holy rectitude, patience, en-
ahles him to do so. In your patience possess ye your souls.
(Luk. 21. 19.) Patience is a part of fortitude, an ability to
suffer. He that is in this respect impotent of himself, not
able to suffer, is a perfect slave; not a slave only to the vicious
wills and humours of other men, in whose power he apprehends
it is to befriend or hurt him; but first and chiefly to his own ;
he is not master of his own judgment, reason, and conscience
but he prostitutes all in the first place, to his own inordinate
self-love, his avarice, his fear, and consequently to the pleasure
of other men, (which upon no other terms and inducements is
base and vile towards any man, were the matter in itself never
so right, and the obedience as due to them as can be supposed)
whereas if he could suffer, he retained his mastery over him-
self, and were, under God, within his own power. Upon this
with other grounds, is joyfulness (Col. 1.11.) a companion of
patience; how much more is it so (if to this one part) to the
whole frame of that holy rectitude whereby a man's spirit is
composed to a due order within itself; when there is a univer
sal sobriety (or soundness of mind, as the word that uses to ex
press sobriety signifies) acontinency and dominion of one's self;
and the soul is no longer hurried to and fro, and even outed of
itself, by undue desires, fears, angers, sorrows, &c. nor vexed
by the absence of and its perverse inaptitude and indisposition
to those which it well knows are due; when it finds itself at
liberty from the exactions of an unsubdued flesh, and for the
kindly and genuine operations and exercises of the divine life.
When it is in good measure freed from the rackings and tor-
tares that naturally accompany the habitual contrariety of an
ungovernable heart to a convinced judgment and conscience ;
and is no longer held in pain, by such continual self-upbraid-
ings; thou art, and affectest to be, what thou knowcst thou
shouldest not ; and neither art, nor doest, nor canst desire or
endure to be, or do, what thou very well knowcst thou shouldest.
In that case the soul is throughout disjointed, and continually
grating upon itself. And the case and pleasure which it finds
by this happy change much resembles that which a man's body,
being in such a case, feels, when every dislocated bone is
brought back and well settled in its own proper place and order
again. How resentingly doth the Psalmist acknowledge divine,
goodness in this! He restoreth my soul: and leadeth me iu
paths of of righteousness, for his names sake; (Ps. 23. 3.) as if
he had said, " Now I can walk and act as a soundman, and the
paths_ of righteousness are become pleasant and delectable to
jne, which before I declined, or wherein my halt and maimed
r;HAP. II. OF DELIGHTING IN GOD. 51
Soul WSLS unable to move a step/' Now is heard the voice of joy
<md gladness when the bones which were disordered and broken
rejoice. (Psal. 51. 8.)
3. How great is the joy and pleasure of self-activity ! when
the soul is not moved by foreign, improper motives, but finds
itself to move freely from an implanted principle of life, that
acts it forward in right and plain paths; when it doth, with
Its own full consent, what it is convinced it ought without being
forcibly dragged or violently imposed upon; and is (not a weak*
ineffectual, or only self-judging, but) a powerful governing
vital law to itself.
4. How great pleasure arises from a constant, diligent self-
inspection ! when a man's spirit dwells within itself, resides at
home, seeks not itself abroad ; remains within its own bounds,
is intent upon itself; watches over its own motions as its proper
charge; is formed to a compliance with that precept, keep thy
heart with all diligence. (Prov. 4. 23.) And upon that con
sideration, as seriously weighing that thence are the issues of
life, all vital acts and operations whatsoever will savour of the
root and principle from whence they proceed, and be as the;
heart is; good and pure if that be so; if otherwise corrupt and
naught. To have a spirit habituated to the business of its own
province and territory ; its eyes, not with the fools in the ends
of the earth, but inward upon itself. Hence his own vineyard
is best kept; when the sluggard's (that neglects himself) is
wholly over-run with thorns and briars, that cover the face
thereof. How forlorn and comfortless a spectacle hath such a
Kuan of his own soul ! The horror whereof is only avoided by
(the more hopeless course of) turning off his eye; as conscious
how ill entertainment is there to be met with. Therefore are
such, strangers at home; and are afraid to converse with them
selves ; are better acquainted with the affairs of France and
Spain, or at least of this and that and the other neighbour, than
those of their own souls. And the more things at home are
neglected the worse they grow. Poverty and desolation come
upon them as an armed man; that (in this case) waste and
make havock without resistance. And herein lies much of the
heart-rectifying work and power of grace, in disposing and set
ting the heart so far right towards itself, as that it may first have
the patience to look inward, and then the pleasure which will
afterwards arise^ most naturally, thence. The great aversion
hereto of misgiving hearts is not otherwise overcome. But
when it is; how do all things flourish under such a one's careful,
self-reflecting eye! That soul is as a watered garden. Thither
it can invite his presence who is altogether made up of delights,
to come and eat his pleasant fruits. And now, retirement and
52 OF DELIGHTING IN GOB. TART. 1,
solitude become delectable : and a man delightfully associates
with himself; singles out himself to be his own companion, as
finding another always stepping in ; so that he is never less
alone than when alone. How unspeakable a happiness is this,
when the great Mediator that undertook to reconcile God to
the soul, shall thus have also reconciled it to itself! When it
shall be considered, how dreadful the case is, when a man's
wickedness hath transformed him into a Magor-Missabib, com
passed him with affrightments, made him a terror to himself;
it may then be understood how grateful a change it is when he
is reformed into a son of peace, and made a delight to himself;
when he can recreate himself, and refresh his tired eye, over
charged with beholding the sad things that every where come
in view from a woild lost in wickedness, by looking into God's
own plantation within himself; aud considering it under that
notion only, he doth not look upon himself with an eye of
pride; as he doth not upon others with that of disdain. He be
holds with a sort of self-complacency what God hath wrought
and done there, not with self arrogance ; as knowing there is a
self too, upon which he hath still reason to look with abhorrence
and self-loathing. And though there be now incorporated
with him a better self, yet that was not of himself. He well
understands who made him differ, not only from others but
from himself; and put him into that capacity of saying that I
am not I, I am not who or what I was before. And the more
he is used to such self reflection, the more pleasant it becomes
to him ; that is, if he confine not his eye too much, to the dark
side of his own soul; and do look to the more lightsome side
with that remembrance (as before) that whatsoever he is, that
is good and grateful to behold, he is by grace. He thus grows
familiar with himself, and the sight mends as it is of tener beheld;
and while it is not observed always to do so. Yea, though
things look many times sadly and sometimes dubiously ; that
however, doth but occasion the accomplishment of a more
diligent search, which engages to more earnest labour and
smugglings with God and with himself, which labour is recom-
penced with a following fruit and pleasure: yea, and God is invo-
cated not only for redress, but for further search. When such per
sons fear lest they have been too indulgent and partial towards
themselves, and lest they have not made so strict a scrutiny as
the case may possibly require; then the request is, " Search,
and try me, O Lord, see if there be any way of wickedness in
me." And here the sincerity which appears in that self-sus*
picion, and jealousy, over their own souls, is not without its
grateful relishes, and a secret delight insinuates and mingles
frith the appeal which such a soul makes to. him, wlio^e eye is
. II* CUP DELIGHTING IN GOB. 5$
a flame of fire, searches hearts and tries reins. Add it is some
pleasure, however, to find that disposition in their own souls,
that they are thoroughly willing to know themselves, and desire
not to shun and decline the search of that fiery flaming eye.
Thus then upon all accounts this divine communication is
delectable, as it tends to rectify men's dispositions towards
themselves, and to set them right in their inclinations and pos
ture in reference to their own souls. We may add,
Fourthly. It contributes much to the matter of delight, as it
sets men's spirits right in their dispositions towards this and the
other world ; the present and future state of things. How
great a work is necessary to be done in this respect, wherein,
tilings are so monstrously out of course ; and men become
thereby not strangers only to true delight and pleasure, but ever*
incapable of any such relishes till the matter be redressed 1
How vitiated and unexercised are men's senses as to these things,
and unable to discern between good and evil ! The re grosser
sense is utterly incompetent, and a spiritual more refined sense
is wanting; therefore do they judge and choose and love, and
pursue only as that most incompetent and injudicious principle
doth direct, that is appealed to in all cases : all their measures
are taken from thence ; and that only is called good, which to
their sensual imagination, tinctured by the earthliness and car
nality of their hearts, appears so ; that evil, of which the same
principle doth so pronounce ; according hereto is the whole
bent and inclination of their souls. And they are only influ
enced and governed by the powers of this sensible world ; this
present evil world, the fashion whereof (yea it and the lusts
thereof together) are passing away. And the things of the
world to come have no power with them ; no motives from
thence signify any thing. They are only steered in their whole
course by the apprehension they have of advantages or disad*
vantages in reference to their present secular concernments.
They love this world, and the things of this world ; mind earth
ly things, and are not startled when they are so plainly told,
that men of this character have not the love of the father in
them, and are enemies to the cross of Christ, and that tjjeir end
will be destruction. It is a death to them to think oi dying;
not from the fear of what may ensue (they have atheism
enough to stifle such fear), but from the love of their earthly
stations, and that vile earthly body in which they dwell.
But how delightful a thing is the change which this rectify*
ing communication makes ! how pleasant to live in this world
as a pilgrim and stranger, seeking still the better, the heavenly
country ! to behold the various inticernents which are here
offered to view, at sometimes without inclination towards
OF DELIGHTING IN GOD. PART t.
the frightful aspect and appearance of things at other times
without commotion ; is not this delectable ? to dwell apart
from this world in the midst of it ; in the secret of the almighty
(Psal. 91. 1). under his pavillion, (Psal. 27- 6-) as one of his
hidden ones, with-drawn from the communion of this world to
his own communion ; so severed and cut off from this world,
as not to partake in the spirit of it, or be acted thereby : but by
another, a greater and more mighty, as well as a purer and
inore holy Spirit ; greater is he that is in you, than he that is in
the world. (1. Joh. 4. 4.) And again, we have received not the
spirit of the world, but the Spirit which is of God, that we might
know the things which are freely given to us of God. (1. Cor.
2. 12.) Which things the divine Spirit disposes the soul to,
and unites it with, when it disinclines and disjoins it from this
world and the things thereof; and thereby discovers this soul ta
be quite of another community from that of this world, namely,
of a heavenly community, unto which those better and more
excellent things do lie in common, as their portion and inheri
tance. What matter of joy and glorying is it, when one is
crucified to this world, and this world to him ; (Gal. 6. 14.)
when the world appears to him a crucified thing, that is, an ac
cursed, hateful, detestable thing, (which is one notion of cru
cified) such a thing as he can despise and hate; which he is as
little apt to be fond of, as one would be of a loathsome carcase
hanging upon an ignominious cross : and when he can feel
"himself crucified towards it, that is dead (another notion
of it) disinclined without sense, breath, pulse, motion, or
appetite; not so dead as to be without any kind of life, but with
out that base, low, sordid kind of life by which he lived to it,
and in its converses and embraces. So much of delectation doth
this infer, as even to endear the very cross itself (that hateful
horrid thing) by which it is effected. But that carries a far
ther signification with it, to be fetched more expressly from
other scriptures; the cross is itself rendered amiable, and a
thing to be gloried in, to be looked on with delight and plea
sure, upon the account of the design and end of that tragedy
which was acted thereon ; within which design (being execu
ted and accomplished) this happy effect is included. We else
where find the apostle expressing his vehement desire to know
Christ and the power of his resurrection, and (in order thereto)
the fellowship of his sufferings, being made conformable to his
death. (Phil. 3. 10.) But what did he lastly aim at in
this ? the next words more fully speak out (what he first men
tioned) the power of his resurrection to be the thing chiefly in
"his eye, and that he desired (what he adds) the fellowship of
jijs sufferings &c. as a means unto that end, though it seemed a
HAP. II. OF DELIGHTING IN GOD.
sharp and painful means ; if by any means I might attain the
resurrection of the dead ; (ver. 11.) as if he should say, I care
not what I undergo, not the sufferings even of a painful
crucifixion itself, or that my worldly earthly self do suffer
conformably to the sufferings of my crucified Lord ; I
matter not by what so severe method the thing be brought
about, if by any means it may be brought about, that I may
know the power of his resurrection so feelingly, as to attain
also the resurrection of the dead. And what was that ? No
doubt to attain a state (which he confesses he had not yet per
fectly attained, but was in pursuit of) suitable to his relation
and union with a risen Jesus : union with him supposes a being
risen with him ; if ye then be risen with Christ. (Col. 1. 3.) It
is taken as a granted thing, that they that are his are risen
with him. And what state and temper of spirit would be suita
ble to that suppostion, the next words shew, "Seek those things
that are above, where Christ sitteth on the right hand of God*
Set your affection (or mind) on the things above, not on the
things on earth." Then follows the method in which they were
brought to the capacity of doing so ; for ye are dead. Their
professed relation to Christ did suppose them risen, and did
therefore first suppose them dead. Now if they would do suit
ably to what their profession imported, this was it they had to
do ; to abstract their minds and hearts from the things of this
earth, and place them upon the things of a higher region. And
(as it is afterwards expressed in this same context which we
were considering before) to have our conversation, or citizen
ship, in heaven, whence we look for the Saviour, (Phil. 3. 20.)
This is, as our chief interests and privileges are above, to have
our thoughts and the powers of our souls chiefly exercised upon
that blessed and glorious state, which state is the prize (men
tioned above) of the high calling of God in Christ Jesus, (ver.
14.) It being the scope and import of his call unto us, and
the very design of his sufferings on the cross, to draw up a peo
ple from earth to heaven ; whence therefore they that under this
call do still mind earthly things, are said to be enemies to the
cross of Christ; (ver. 18. 19.) the great incongruity whereof
the apostle even resents with tears as he there testifies. And it
was in this, that he was for his part so willing to comply with
ths design of the cross, that he made do difficulty to endure all
the hardship and dolour of it, that he might attain this glo
rious fruit and gain which he reckoned should accrue to him
from it ; even more of a raised heavenly mind, which^' signified
it to be strongly bent that way already; when no mortifications
were reckoned too severe to be undergone in order thereto.
56 ff DELIGHTING IN GO*. FART I
And here therefore this, soul-rectifying influence must be un
derstood to have been proportionately strong.
Hence also it was that we find him groaning as one under a
pressure or heavy weight to be clothed upon with the heavenly
nouse : and to have mortality swallowed up of life. (2. Cor. 5.
V. 4. 5.) because God had wrought him to this self same thing so
bent and determined his spirit was towards the blessedness of the
future state (which seems the most natural contexture of discourse
here, though some others have understood it otherwise) as that,
though he could bear patiently the delay, he could not but desire
most earnestly to be there. And we see how the temper of the
primitive Christians was, as to this, and the other world, in those
days when the Spirit was plentifully poured out. They took
joyfully the spoiling of their goods knowing in themselves, they
had in heaven a far better and an enduring substance. Heaven
signified much with them, and this world very little. They
looked not to the things that were seen and temporal, but to
the things unseen and eternal. (2. Cor. 4. 18.) as those for
mer worthies did, whose minds and hearts, being set right by
faith, which is the substance of the things hoped for, and the
evidence of things not seen. (Heb. 11.) They lived as pilgrims
and strangers on earth, despised the pleasures, riches and ho
nours of it ; endured all manner of hardships and tortures in it,
not accepting deliverance, because they were taken up in the
pursuit of the better country ; had respect to the recompence
of reward ; and expected a part in the better resurreection.
And is it not a delightful thing to the spirit of a man when
lie is sensibly disentangled, and at liberty from the cares, de
sires, griefs and fears that were wont to enwrap his heart ? when
lie finds his weights and clogs fallen off", that depressed him, the
fconds and snares loosed which bound him down to this earth ;
and feels himself ascending and moving upwards ; out of that
darkness, stupidity and death that possessed his soul, into that
upper region of light, purity and peace, unto which his spirit is
still gradually more and more connaturalized day by day?
When heaven in respect of the pure holiness, the calm serenity
the rest and blessedness of it, is now grown familiar to him, and
his very element ?
We see then, that in all these mentioned respects this gra
cious communication, wherein it is rectifying, and tends to set
tle the soul in that frame which it onght to be in, and which
is most proper and natural to it ; therein it is also most delight
ful, and carries highest matter of pleasure in it.
Ill*
OF DELIGHTING IS GOJ>* $7
CHAP. Ill
L The Characters of divine communication ; which are,
Generative. Secondly, Nutritive. Thirdly, Sanative. Fourthly,
Corroborative. II. A twofold mistake arising from n<>t knowing
r n<.t cousideiing this way of enjoying God. III. Doubts or
objections to which this discourse is liable, considered and an
swered. IV. The subject resumed, and divine communication
shewn to contain in it, Thirdly, A manifestion of God's love to
the soul in particular. 1. What it is not. 2. Remarks on the
manner of its communication. 3 The necessity of seeking and
attaining it. 4. The delight which it affords. 5. To be under
stood with caution.
I. \J1TE proceed to sum up the whole account of this divine
communication by shewing what are its peculiar
characters.
First 9 It is generative, and begets the soul to a new, a divine
life; makes it of a sluggish, stupid, dead thing (as it was towards
all heavenly and divine matters) living and sprightly, full of
active life and vigour. Life we say is sweet, it is in itself a
pleasant thing. This mean, bodily life itself is so; if we do but
consider it, and allow ourselves to taste and enjoy the pleasure of
it. As for instance, that this and that limb and member is not
a dead lump, that we feel life freshly sproughting and springing
in every part, it not this delightsome ? How much more the
life of the soul ! especially this so excellent and sublime kind
of life ! And it is the radical principle of all other consequent
pleasure, that by which we are capable thereof: every thing is
sapless and without savour to the dead. How pleasant opera
tions and fruitions doth the divine life render a person capa
ble of!
Secondly, It is nutritive. Souls are nourished by the same
thing by which they are begotten, by the same divine influence.
As a generative virtue is wont to be attributed to the sun, so it
cherishes also its own productions. The beams of that Sun of
righteousness (Mai. 4. 2.) make them that fear God grow up as
calves in the stall, fill them with marrow and fatness, cause
them to flourish as the cedars of Lebanon. And is not that
delightsome to be increased daily with the increases of God ?
fed with heavenly hidden manna, angels food; and thereby
VOL. II. I
53 OF DELIGHTING IN GOD. PAKf !.
(though we need not here speak distinctly of these) to receive
at once both nourishment and growth ?
Thirdly, It is sanative, and virtually contains all the fruits
in it which are for the healing of the nations; when the soul
grows distempered, it restores it, and is both sustaining and
remedying to it. How great is the pleasure of health and
and soundness ! of ease to broken bones! of relief to a sick and
.fainting heart! so it is often (for ia the present state the cure
Is not perfect), and relapses are frequent) with the soul in which
the life of God Ijath begun to settle and diffuse itself, till his
Influence repair and renew it; and when it doth so, how
pleasant is it to find a heart made sound in his statutes ! and to
perceive a new working in it, the Spirit of love, power and a
bound mind! (2 Tim. 1, 17.) So pleasant that it occasions a
triumph (even when the outward man is perishing) if it be
found that the inward is renewed day by day.
Fourthly ', It is corroborative and strengthening; confirms
resolutions, and establishes the heart. Hereby they who have
felt this quickening, cherishing, healing virtue are also
strengthened with might (namely, by the Spirit) in the inner
man; so that they hold on their way, and being of clean hands,
grow stronger and stronger. (Job 17 9.) They go from
strength to strength ; (Psal, 84, 7-) and do not so much spend,
as increase it by going forward. For the way itself of the Lord
is strength to the\ipright. (Prov. 10.29.) He provides that
fresh recruits shall still spring up to them in their way. For
all their supplies are of him, and are acknowledged to be so ;
in as much as by waiting upon the Lord they renew strength
and mount up with wings as eagles, run without weariness, and
walk without fainting. (Isa. 40. 31.) And this increasing
strength cannot be without a proportionably increasing delight.
How pleasantly doth the strong man rejoice to run his race !
and enterprize even difficult and hazardous things ! By this
strength doth the regenerate man perform the ordinary duties
belonging to his holy profession ; by it he encounters difficulties,
combats and conquers enemies, bears heavy and afflicting pres
sures, and none of these without some intermingled pleasure.
For even that exercise of this strength which is likely to be
least accompanied with pleasure^ the suffering of sharp and
'smarting afflictions, hath many times much of this grateful
mixture; and can only be expected to have it in this way of
gracious communication, as the depending sufferers shall be
strengthened with all might according to the glorious power of
God, unto all patience and long suffering with joyfulness.
.(CoL 1. 11.)
God is therefore to be enjoyed and delighted in by this
CHAf , III. OF DELIGHTING IN GOD. 59
delectable communication intervening, by which he now frames
the soul according" to his own image, and gives a heart after
his own heart, that is, such as is suitable to him, and as he
would have it be, And this- way only is any one in a possibi
lity to delight in God, by having a good frame of spirit com
municated to him, and inwrought in him; I mean never with
out this, and in a great meaure by it. Then is he in a happy
state, when God hath by his own Spirit made him what by his:
word he requires him to be. Now is he composed to delights
and blessedness, being by the same workmanship created in
Christ Jesus both to good works and to. the best of enjoyments.
How happy is that soul in whom the true matter of delight is
become an implanted thing ! that is what it should be, and
should be nothing (such is the constitution of gospel-rules and
precepts) but what most truly makes for its own content, de
light, and rest ! whose own temper is now in some sort become
to it both a law and a reward ! Surely this is one great
part of what an enlightened apprehensive soul would most
earnestly desire and crave, or would he the genuine breathings
of a sincerely gracious heart. "O that I were more like God !
more perfectly framed according to bis holy will 1 .** And must
therefore be, in great part, a thing apt to afford it delight and
rest; as hath been already inculcated before.
II. But yet this natural consequence is little understood.
And the common ignorance or inadvertency of this, hath made
it necessary to insist the more largely (though but little bath
been said in respect of what might) on this part of the delect
able communication wherein God offers himself to his people's
enjoyment. For frorn the not-knowing, OK not considering of
this way of enjoying him, this twofold mistake (the one of very
dangerous, the other of uncomfortable importance and tendency)
hath arisen.
First, That some have tliought th.ey have enjoyed God
when they have nqt ; have only hat} their imaginations some
what gratified, by certuin 3 either false or ineffectual notions of
him, In which they have rested, and placed the sum of their
religion and Ixappiness. Never aiming, Jn ihe mean time,
to have their spirits reformed according' to that pure and
holy image and exemplar which he hath represented in the
gospel of his Son ; the impression whereof, is Christ formed
in us.
Secondly, That others have thought they have not enjoyed
God when they have ; supposing there was no enjoyment of
him, but what consisted in the rapturous transporting appre
hension and persuasion of his particular love to them ; and
^lightly overlooking all that work lie hath wrought in their
60 OF DELIGHTING IN GOD. FART I.
souls, as if it were nothing to be accounted of, not allowing
themselves to reflect on any thing in themselves, but what was
still amiss ; and vainly seeking with much anxiety and complaint
what they have, while they will not take notice that they have
it, nor apply themselves to improve the already implanted
principles that are, in themselves, apt to yield fruits of sp
pleasant relish. It was upon this account requisite to discover
and labour somewhat to magnify the intrinsical delightfulness
of religion itself; and to put the more of note and rem:irk upon
a well tempered spirit, even in point of delectableness and the
matter of pleasure it hath in it, by how much it is with too
many, on one account or another, a neglected thing.
III. There is only somewhat of doubt, or objection that may
possibly lie in the minds of some against the scope and drift of
this discourse; which it will be needful we endeavour to remove
before we proceed to what is further contained in this gracious
communication: As,
First, It may be said, <e Doth not all this tend to bring us,
instead of delighting in God, to delight in ourselves? to make
us become our own center an,d rest? And how can the relish-
able sweetness of gracious principles and dispositions signify
God's being to be enjoyed or delighted in ? For what, are
these things God r" To this 1 only say :
1. That such holy dispositions as they are not God so nor
are they, in strictness of speech, ourselves. Arid how absurd
were it, to call every thing ourselves that is in us ! And how
self-contradicting then were the very objection ! for that would
make delighting in God and in ourselves directly all one ; and
so the fault which it causlesly pretends to find, it would really
commit. It is true, that improperly holy dispositions are said
to make up another self in us, a new man, according as corrupt
and sinful principles and dispositions do make also a self, the
old man. But then it is also to be remembered that with no
greater impropriety they are capable of bearing the name of
God ; as the image of any thing frequently doth the name of
the thing which it represi nts, or the work of its author : and
they are expressly called, Christ formed in us ; and is not he
God ? They are called the Spirit; for when we are cautioned
not to quench the Spirit, how can that be understood of the
eternal uncreated Spirit himself ? And the very thing produced
(not merely the productive influence) in the work of regenera
tion is expressly called by that name (as it is no such strange
thing for the effect to carry the name of its cause ;) that which
is born of the Spirit is Spirit. (Joh. 3. 6.) There is Spirit
begetting, and spirit begotten. And the spirit begotten, as it
xnust be distinguished from its cause, the Spirit of God ; so if;
CHAP. III. OF DELIGHTING IN GOD. 6i
must from the subject wherein the effect is wrought, our own
spirits; for they sure are i;ot produced by the regenerating
work. Yea, and when God is said to dwell in them that dwell
in Jove, and that are humble and contrite ; somewhat el.se is
thereby signified to be indwelling there, than the mere being
of God ; for otherwise the privilege of such were no greater
than of all other men and things. And what else is it, but
somewhat commuuicated and imparted immediately from God
to such ? (else how by dwelling in love, do they dwell in God?)
which^ because dwelling imports permanency, cannot be a
transient influence only, but some settled abiding effect, a con
sistent frame and temper of spirit, maintained by his continu*
ally renewed influence ; and therefore it would be very unrea
sonably said, that the representing this as delectable is a calling
us off from God to delight in ourselves. For if this communi
cation be not itself, in strict propriety, God, it were as great
impropriety to say it were^ ourselves. Again,
2. It hath a great deal more affinity with God than with us.
We are it is true, the subjects of it ; but it is his immediate pro*
duction and very likeness, a divine nature, no human thing.
Therefore if here our delight were to terminate, it were more
proper to call it delighting in God, than in ourselves ; but
3. It is neither said nor meant, that here our delight is to
terminate ; but that hereby we are to delight in God, and so
that our delight is to terminate in him.
4. When we are said to enjoy God, I inquire, is any thing
communicated to us, or no ? If not, we have no enjoyment ; If
any thing be, what is it ? God's essence ? that is impossible
and horrid to think, as hath been said. And we need not re
peat, that when we can tell what it is to eujoy a friend, without
partaking his essence, whose communications are so incompa
rably more remote, mediate, resistible ; it is less difficult to
conceive, how God is to be enjoyed by his communications.
Secondly. It may be again said ; " But if God be thus to be
delighted in, how can delighting in him be upon such terms
our duty ? for is it our duty that he communicate himself in
this way to us?" Let any that object thus, only study the mean
ing of those precepts ; Keep yourselves in the love of God.
Continue in his goodness. Be ye filled with the Spirit. V\ alk
in the Spirit. And if they can think them to signify anything
they will not be to seek for an answer. But to this more here
after ; when from the delightful object, we come to treat of ac
tual delighting in it.
Thirdly. But some may say, " It were indeed to be acknow
ledged, that such a temper of spirit once communicated, were
indeed very delightful 5 but where is it to be found ? And to
6J OF DELIGHTING IN GOD. PART I.
state the matter of delight so much ir* what is to be sought ia
ourselves, is to reduce the whole husiness of delighting in God,
to an impossibility, or to nothing : so little appearing of this
temper, and so much of the contrary, as gives much eause of
douht, whether there he any thing to be rejoiced in or no. And
what then ? Are we to suspend the exercise of this duty till we
have gotten the difficult ease resolved ! (which may he all our
time). Is there a real thorough work of God upoa my soul oT
no ? For how can I rejoice in that whereof I have yet a doubt,
whether it be what it seems or no >** I answer,
1. It is plain, they that really have nothing of this communi
cation from God, cannot take delight in it (otherwise tkan as
hoped for). But,
2. Would we therefore have such to please themselves and
be satisfied without it ; and delight in their distance and es
trangement from God ; and while there is no intercourse be
tween him and them ? And shall this be called too delighting
in God ? Surely somewhat else than delight belongs to their
states.
3. But for such as really have it, that which hath been de
signed to be evinced, is, that it is delectable in itself; and
therefore they cannot be without any taste or relish of pleasure
therein : while yet some doubt touching the sincerity and truth
thereof doth yet remain ; though such doubt (bat more their
imperfect reception of this communication, and neglect to look
after further degrees of it) cannot hut render their delight com
paratively little. Nor hath it been designed to speak hitherto
of what delight the regenerate in this way actually have, but
what they may have; and what matter of delight God's heart-
rectifying communication doth in the nature of it contain ;
that is, supposing it were imparted and received, so as actually
to have formed the soul according to the gospel-revelation.
And if it were so in a more eminent measure and degree,
it were then in itself so delectable, as without the assurance of
our fiituFe safe and happy state (though that, in thai case, is
not likely to be in a comfortable degree wanting), that is, not
by it only, but by itself, without the present constant necessary
concurrence thereof, to afford unspeakable pleasure to that soul
in which it hath place. So that the getting of assurance is not
the only thing to be done in order to a person's delighting in
God ; of which more hereafter is intended to be said in the di~
icctive part.
IV. But though that be not the only thing, yet it is a very
great thing ; and being superadded, makes a great addition to
the matter of delight : therefore we further say, this divine
comnaunjcation. is delectable as it includes in it,
CHAP. HI. OP DELIGHTING IN GOO. $3
Thirdly. The manifestation of God's love to the soul in par
ticular : but it may be necessary here,
1 . To inquire what it is not. We do not hereby intend an enthu
siastic assurance ; or such a testification of the love of God to the
soul, as excludes any reference to his external revelation and ex
ercise of our own enlightened reason and judgment thereupon; or
wherein these are f no use, nor have subservience thereto. But
as in the other parts of the divine communication, his external
revelation hath the place of an instrument whereby he effects the
work inwardly done upon the mind and heart, and of a rule or
measure whereby we are to judge of it ; so we are to account it
is, as to this part of it also ; that is, he inwardly testifies and
manifests the same thing which is virtually contained in his
gospel -revelation, considered in that reference and aspect
which it hath on the present state of the soul. For that out
ward revelation must needs be understood to signify diversly to
particular persons, as their state may be diverse; as when it says
the things that eye hath not seen, nor ear heard, nor have en
tered into the heart of man, God hath prepared for them that
love him. (1. Cor. 2. 9.) To a person that doth indeed truly love
God, it virtually says, " All these things are prepared for thee."
To one that doth not love God, it can only be understood to say,
" All these things may be thine, that is, if thou shalt love him ;
if thou do not, thou hast no part in them,'* But in as much as
a conditional promise when the condition is performed, is equi
valent to an absolute ; these words do as truly import this sense
to one that loves God, these things are thine, as if they were
directed to it in particular : as truly, I say, supposing the per
son do truly love God, but not so clearly or with that evidence.
For this truth, (supposing it a truth) I do sincerely love God,
is not so evident as this, that such preparation is made for them
that do : for this is expressly contained in the word of God ;
the other is not so, but to be collected only by self-inspection.,
and observation of the bent and tenour of my spirit and way
God- ward; yet however, the evidence of truth admits of degrees,
truth itself doth not. All things that are true, are equally true.
And therefore, when it is said, so great things are prepared for
them that love God ; it is as truly said, they are prepared for
this man who loves God, as this or that particular lover of God
is contained in the general notion of a lover of him. And
then, as that public declaration says not to any, these things
are prepared ibr you, whether you love God or no, or otherwise
than as they come under that common notion of lovers of God;
this inward manifestation is also so accommodate to that, as
that it says not another thing, but the same ; that is, nothing
tkat contradicts (and indeed no more than is virtually contained
Ci OF DELIGHTING IN GOD. PART I.
in) the other ; or it applies what is generally said of the lovers
of God to this particular lover of him as such ; that is, enabling
him to discern himself a lover of him, impresses this truth
powerfully upon the heart, these great preparations belong to
thee, as thou art such a one.
We speak not here of what God can do, but what he doth.
Who can doubt but as God can, if he please, imprint on the
mind the whole system of necessary truth, and on the heart the
entire frame of holiness, without the help of an external reve
lation ; so he can. imprint this particular persuasion also with
out any outward means ? Nor do we speak of what he more
rarely doth, but of what he doth ordinarily ; or what his more
usual course and way of proceedure is, in dealing with the spi*
rits of men. The supreme power binds not its own hands.
We may be sure, the inward testimony of the Spirit never is op
posite to the outward testimony of his gospel (which is the Spi
rit's testimony also) ; and therefore it never says to an unholy
man, an enemy to God, thou art in a reconciled and pardoned
state. But we cannot be sure he never speaks or suggests things
to the spirits of men but by the external testimony so as to make
use of that as the means of informing them with what he hath
to impart ; nay, we know he sometimes hath imparted things
(as to prophets and the sacred pen-men) without any external
means, and (no doubt) excited suitable affections in them, to
the import of the things imparted and made known. Nor do I
believe it can ever be proved, that he never doth immediately
testify his own special love to holy souls without the interven
tion of some part of his external word, made use of as a present
instrument to that purpose, or that he always doth it, in the way
of methodical reasoning therefrom.
Nor do 1 think that the experience of Christians can signify
much to the deciding of the matter. For besides that this, or
that, or a third person's experience cannot conclude any thing
against a fourth's ; and the way of arguing were very infirm,
what one or two or a thousand, or even the greater part of seri
ous christians (even such as have attained to some satisfying
evidence of their own good estate) have not found, that no
where is to be found: besides that I say, it is likely that few can
distinctly tell how it hath been with them in this matter; that
is, what way or method hath been taken with them in beget
ting a present persuasion at this or that time of God's peculiar
love to them. His dealings with persons (even the same per
sons at divers times) may be so various ; his illapses and com
ing in upon them at some times may have been so sudden and
surprising ; the motions of thoughts are so quick ; the observa
tion or animadversion persons usually have of what is trans-
ill- OF DELIGHTING IX GOD. o5
acted in their own spirits is so indistinct; and they may be so
much taken up with the thing itself, as less to mind the way
and order of doing it, that we may suppose little is to be ga
thered thence towards the settling of a stated rule in this case.
Nor is the matter of such moment, that we need either be cu
rious in inquiring or positive in determining about it ; that
principle being once supposed and firmly stuck to ; that he
never says any thing in this matter by his Spirit to the hearts of
men, repugnant to what the same Spirit hath said in his word ;
or, that he doth not say a new or a diverse thing from what he
hath said there for their assurance : that is, that he never testi
fies to any person by his Spirit that he is accepted and beloved
of him,who may at the same time be concluded by his publickly-
extant constitutions in his word to be in a state of non-accep
tance and disfavour ; or Concerning whom the same thing
(namely, his acceptance) might not be concluded by his word,
if it were duly applied to his case. Hereby the most momen
tous danger in this matter is avoided ; fax if that principle be
forelaid, enough is done to preclude the vain boasts of such as
may be apt to pretend highly to great manifestations of divine
love, while they carry with them manifest proofs of an unsanc-
tified heart, and are under the power of unmortified, reigning
sin. That principle admitted, will convince that their boasted
manifestations, do only manifest their own ignorance, p*ide
and vanity ; or proceed only from their heated imagination, or
(the worse cause) satanical illusion, designed to lull them asleep
in sin, and the more easily to lead them blind-fold to perdition.
And this is the main concernment about which we need to be
solicitous in this matter : which being provided for; as it is
difficult, so it is not necessary to determine, whether the Spirit
do always not only testify according to the external revelation,
feut by it also ; and so only as to concur in the usual way of rea
soning from it.
No doubt but the same truth may be assented to upon divers
grounds^ sometimes upon rational evidence; sometimes upon
testimony : and some truths may be seen by immediate mental
intuition (as being self evident) which also may be capable of
demonstration. And though this truth of God's particular love
to such a man, be none of those that have self-evidence: yet
God's Spirit, as it may by assisting the discursive faculty, help
us to discern the connexions of some things which otherwise we
should not perceive ; so it may by assisting the intuitive, make
things evident to us that of themselves are not. Nor yet, also,
that it actually doth so, can any I believe certainly tell ; for ad
mit that at some times some have very transporting apprehen
sions of the love of God towards themselves, suggested to
VOL. II. K
#6 OF DELIGHTI.N'G IJf GOD. PAR! 1,
hearts by the holy Spirit ; they having this habitual knowledge
before that love to him (for instance) or faith in him, or the
like, are descriptive characters of the persons whom he accepts
and delightfully loves; how suddenly may the divine light ir
radiate, or shine upon those proc jnceived notions (which were
begotten in them by the. interveniency of the external revela
tion before) and excite those before implanted principles of
faith, love, &c. so as to give them the lively sense of them now
stirring and acting in their hearts? and thence also enable them
unwaveringly to conclude (and with an unexpressible joy and
pleasure) their own interest in his special love, in this way
shedding it abroad intheirheartsby the Holy Ghost given to them?
(Rotn. 5. 5.) This may be so suddenly done that they may
apprehend tbe testimony to be immediate when indeed it is
not. Nor are they able to prove from Scripture the immedi-
atenessofit; for as to what it doth to them in particular,
Scripture says nothing, they not being so much as mentioned
there : what it doth or haih done to this or that person there
mentioned signifies nothing to their case ; if any thing were
said that must have that import (which will be hard to evince)
and that it is any where in Scripture signified to be its usnal
way, in common, towards them on whose hearts it impresses
this persuasion, to do it immediately ; is much less to be evin
ced. For what scripture saith so ? and that famous text that
speaks so directly to this matter : the Spirit of God bearcth wit
ness with our spirit, that we are the children of God, seemeth
rather to imply the contrary : in as much as the Spirit of God
is there expressly said to co- witness with our spirit (as the word
there used signifies) by which it should seem to take the same
course in testifying which our spirit or conscience doth, that is,
pf considering the general characters of his children laid down
in his word, reflecting upon the same in ourselves, and there
upon concluding we are his children : which if it were sup*
posed the only thing the Spirit of God ordinarily doth in this
matter, we may
2. With much confidence make the following remarks.
(1 ) That it doth herein no small thing; for is it a small
thing to be ascertained of God's fatherly love to us as his own
philciren f
(2.) That it doth not a less thing than if it testified the same
matter in a way altogether immediate. For wherein is it lessj
Is the matter less important ? that cannot be said ; for the thing
we are assured of is the same howsoever we be certified thereof.
Is it less evident ? that can with as little pretence be said ; for
doth any one account a thing not evident in itself, and that
eeds to be proved to him some way or other, the less evident;
III. OP DELIGHTING IN GOD* 6?
for being proved to liim in a discursive way ? What pretence
can any one have to say or think so ? Is it that reasoning is
more liable to error and mistake ? but I hope the reasoning of
God's Spirit is not so, when it enables us to apprehend the ge
neral truth we should reason from ; to assume to it ; to collect
and conclude from it, guiding us by its own light : in each of
these surely we have as much reason to rely upon the certainty
and infallibility of the Spirit's reasonings as of its most as-
sertory dictates ; otherwise, we would (most . unreasona
bly) think the authority of those conclusions laid down in the
epistle to the Romans, and other parts of scripture, invalidated
by the Holy Ghost's vouchsafing to reason them out to us, as
we know it most nervously and strongly doth : or, is it less con
solatory > that cannot be$ for that depends on the two former,
the importance and evidence of the thing declared : the for*
mer whereof is the same; the latter not less.
(3.) Yea and supposing that the Holy Ghost do manifestly
concur with our spirits in the several steps of that discursive
way, so that we can observe it to do so (and there is little doubt
but it may do so as observably to us, by affording a more than
ordinary light to assist and guide us in each part of that pro-
ceedure, as if it did only suggest a sudden dictate to us and no
more) we may upon that supposition add, that it doth hereby
more advantageously propose the same thing to us, than if it only
did it the other way It doth it in no way more suitable to our
natures, which is not nothing, and it doth it in a way less liable
to after-suspicion and doubt ; for it is not supposed to be always
dictating the same thing. And when it ceases to do so, how
soever consolatory and satisfying the dictate was at that instant
when it was given, the matter is liable to question afterwards,
upon what grounds was such a thing said ? and though it can
not be distrusted, that what the Holy Spirit testifieth is true \
yet I may doubt whether it was indeed the Holy Spirit that tes
tified it or no. Whereas if it proceeded with me upon grounds,,
they remain, and I have no reason to suspect that which was
argued out to me, upon grounds which I still find in me, was
either from an ill suggestor, or with an ill design ; whereas
there may be soie plausible pretence of doubt in the matter,
if there was only a transient dictate given in to me, without
any reference or appeal to that rule by which God hath not
only directed me to try myself, but also to try spirits whether
they be of him or no. Nor is there any imaginable necessity
of assigning quite another method to the Spirit's work as it is a
Spirit of adoption, from that which it holds as it is a spirit of
bondage ; for, as to this latter, when it convinces a person and
binds down the condemning sentence uponhim; this surely is the
*>S OF DELIGHTING IN GOD. PART I.
course it follows, to let a person see (for instance) they that
live after the flesh shall die ; hut thou livcst after the flesh,
therefore thou shalt die ; or, all that believe not, the wrath of
ttod abides on them ; but thou belie vest not (as it is we know
the Spirit's work, to convince of not believing) therefore
the wrath of God abides on thee. And what need is there of
apprehending its method to be quite another in its comforting-
work ? Nor is it surely a matter of less difficulty to persuade
some that they are unbelievers, and make them apprehend and
feel the terror suitable to their states : than others, that they
are believers, and make them apprehend the comfort which is
proper to theirs. Yea, and is not its course the same in its
whole sanctify ing- work, to bring home the particular truth,
whose impression it would leave on the soul, with application
thereof to it in particular ; which (as generally propounded in
Scripture) men are so apt to wave and neglect ; for what is
every one's concern, is commonly thought no one's : and what
need that its method here should be wholly diverse ? But in
whichsoever of these ways the Spirit of God doth manifest his
love, it is not to be doubted, but that
3. There is such a thing in itself very necessary, and to be
attained and sought after, as a communicable privilege and fa
vour to holy souls, this is evident enough from multitudes of
Scriptures. Those that have been occasionally mentioned in
speaking (what was thought fit to be said) of the way of his do
ing it, need not to be repeated, unto which we may add, what
we find is added to those above-recited words, eye hath not
seen, c. the things which God hath prepared for them that
love him, namely, but God hath revealed them to us by his
Spirit. (1. Cor/:.'. 9. 10.) And that Spirit not only gives
those lover* of God above-mentioned, a clearer view of the
things prepared for them, so as that the nature of them might be
the more distinctly understood, (as is argued in the latter part
of this, and in the following verse ;} but also of their own pro
priety and interest in them ; now we have received not the
spirit of the world, but the Spirit that is from God, that we may
know the things* that arc freely given us of God. <ver. 12.)
Whence therefore they are revealed by the S^rit, not as pleas
ing objects in themselves only, but as gifts, the evidences and
issues of divine love ; their own proper portion, by the bequest
of that love to whom they are shewn. Nor is this the work of
the Spirit only, as inditing the Scriptures, but it is such a work
as helps to the spiritual discerning of these things ; such as
whereto the natural man i 5 not competent, who yet is capable
of reading the Scriptures as well as other men. And what will
ew make of those words of our saviour, when having told his
CHAP III. OF DELIGHTING IN GOT*. 6&
disciples, he -would pray the Father, and he should give them
another Comforter, even the Spirit of truth, that he might abide
with them for ever : even the Spirit of truth, 8fc. he
adds, I will not leave you comfortless, J will come to you ; that
is, (as is plain) by that Spirit. And then shortly after subjoins,
he that hath my commandments and keepeth them, he it is
that loveth me, and he that loveth me shall be loved of my
Father, and I will love him, and will manifest myself to him,
(Joh. 14. 16.-21.) Here is an express promise of this love
manifestation, whereof we speak, by the Spirit, (the Comforter
mentioned above ;) not to those particular persons only, unto
whom he was then directing his speech, or to those only of that
time and age, but to them indefinitely that should love Christ,
and keep his commandments. Which is again repeated in
other words of the same import ; after Judas 's (not Iscariot)
wondering expostulation touching that, peculiarly of this loving
manifestation ; Jesus answered and said unto him, if any man
love me, he will keep my words ; and my Father will love him,
and we will come unto him, and make our abode with him.
(ver. 23.) So that such a manifestation as is most aptly ex
pressive of love, such converse and cohabitation as imports most
of kindness and endearedness, they have encouragement to ex
pect that do love Christ and keep his words ; the same thing
no doubt with that shedding abroad of the love of God
in their hearts by the Holy Ghost given to them, mentioned
before. And whereas we have so plain and repeated mention
of the seal, the earnest, the first-fruits of the Spirit, what can
these expressions be understood to import (and they do not sig
nify nothing) other than confirmation of the love of God,
or assuring and satisfying evidences and pledges thereof.
And that there should be such an inward manifestation of
divine love superadded to the public and external declaration
of it (which is only made indefinitely to persons so and so cha
racterised) the exigency of the case did require ; that is,where-
in it was necessary his love should be distinctly understood and
apprehended, it was so far necessary this course should be taken
to make it be so. A mere external revelation was not sufficient
to that end ; our own unassisted reasonings therefrom were not
sufficient. As other truths have not their due and proper im
pression, merely by our rational reception be they never so
plain without that holy, sanctifying influence before insisted on;
so this truth also of G'od's love to this person in particular, hath
not its force and weight, hs efficacy and fruit, answerable to the
design of its discovery, unless it be applied and urged home on the
soul by a communicated influence of the Spirit to this purpose :
many times not so far as to overcome and silence tormenting
f tJF DELIGHTING IN GOD. PART 1*
doubts, fears and anguish of spirit in reference hereto, and where
that is done, not sufficient to work off deadness, drowziness,
Indisposition to the doing of God cheerful service, not suffici
ent to excite and stir up, love, gratitude, admiration and praise.
How many (who have learned not to make light of the love of
God, as the most do) who reckon in his favour is life, to- whom
it is not an indifferent thing whether they be accepted or no;
who cannot be overly in their inquiry, nor trifle with matters of
everlasting consequence who are not enough atheists and scep
tics to permit all to a mad hazard, nor easy to be satisfied, walk
mournfully from day to day with sunk, dejected spirits, full of
anxiety, even unto agonies under the clear external disco
very of God's love, to persons of that character, whereof they
they really are ? such as observe them judge their case plain,
and every one thinks well of them, but themselves ; yea their
mouths are sometimes stopped by such as discourse the matter
with them, but their hearts are not quieted : or, if they some
time are, in a degree yet the same doubts and fears return with
the former importunity, the same work is still to be done, and
it is but rolling the returning stone : and all human endeavours
to apply and bring home the comforts proper and suitable to
their case prove fruitless and ineffectual, nothing can be fas
tened upon them ; they refuse to be comforted, while God
himself doth not create (that which is the fruit of his own lips)
peace, peace ; while, as yet, they are not filled with joy and
peace in believing, and made to abound in hope through the
power of the Holy Ghost. (Rom. 15. 13.) It is plain there
needs a more learned tongue than any human one, to speak a
word in season to such weary ones. (Isa. 50. 4.) How many,
again, have spirits overcome with deadness and sloth under a
settled (perhaps not altogether mistaken but mere notional) ap
prehension of the same love! they have only that assurance which
arises it may be not from a false but the single testimony of
their own spirits ; at least unaccompanied with other than the
ordinary help of the Spirit, not very distinguishable from the
workings of their own ; have reasoned themselves (perhaps re
gularly, by observing the rule and the habitual bent of their
own spirits) into an opinion of their own good estate, so that
they are not vexed with doubts and fears as some others are.
But they do not discover to others, nor can discern in them
selves any degree of life and vigour of hcavenliness and spi
rituality, of love to God or zeal for him, proportionable to their
high expectations from him, or the great import of this thing
to be beloved of God : there is no discernible growth or spi
ritual improvement to be found with them ; how remote is
their temper from that of the primitive Christians ! It is appa-
*>HAP. Til. OF DELIGHTING IN GOB. *1
rent what is yet wanting, they are not edified (as those were)
walking in the fear of the Lord, and in the comfort of the Holy
Ghost. (Acts 9.31.) Wherefore the matter is plain, there is
such a thing, as an effectual over-powering communication oi
the Holy Ghost for the manifesting of the love of God, of great
necessity and importance to Christians ; that may be had and
ought to he diligently sought after.
4, And if k be afforded : how infinitely delectable is that ma^
nifestation ! the thing itself carries its own reason and evidence
with it.
(1.) If we consider the matter represented to us thereby;
the love of a God! How transporting would the thought of it be
to an enlightened, apprehensive mind 1 No one whose nature
is not over-run with barbarism would entertain the discovery of
the harmless, innocent love (though it were not profitable to us)
even of a creature like ourselves otherwise than with complacen
cy; yea, though it were a much inferior (even a brute) creature.
Men are pleased to behold love expressing itself towards them
in a child, in a poor neighbour, in an impotent servant ; yea,
in their horse or their dog. The greatest prince observes with
delight the aifection of the meanest peasants among his sub
jects : much more would they please themselves if they have
occasion to take notice of any remarkable expression of his fa
vourable respect to them ! But how unspeakably more, if he
vouchsafe to express it by gracious intimacies, and by conde
scending familiarities ? How doth that person hug and bless
himself? How doth his spirit triumph, and his imagination
luxuriate in delightful thoughts and expectations, who is in his
own heart assured he hath the favour of his prince ? yea, with
what complacency are inward friends wont to receive the mu
tual expressions of each other's love ! And can it be thought
the love of the great and blessed God should signify less ? How
great things are comprehended in this, the Lord of heaven and
earth hath a kinaness towards me and bears me good will?
How grateful is the relish of this apprehension, both in respect
of what it, in itself, imports, and what it is the root and cause
et?
True ingenuity values love for itself. If such a one will think
of me, if 1 shall have a place in his remembrance, if he will
count me among his friends ; this we are apt to be pleased with.
And tokens are sent and interchanged among friends, not only
to express love, but to preserve and cherish it, and keep up a
mutual remembrance among them. And as there is a great
pleasure conceived, in receiving such expressions or pledges of
love from a friend, not so much for the value of the thing sent,
as of what it signifies, and is the token oi his love, his kind re*
J2 O? DELIGHTING IX GOB. FART I.
membrance ; so is there no less pleasure in giving and sending,
than in receiving : because that hereby, as we gratify our owa
love, by giving it a kind of vent this way ; so we foresee how
we shall thereby excite theirs ; which therefore, we put a value
upon, even abstracting from any advantage we expect therefrom.
And this hath a manifest reason in our very natures ; be
cause we reckon there is an honour put upon us, and somewhat
is attributed to us, when we are well thought of, and a kind
ness is placed upon us ; especially by such as have themselves
any reputation for wisdom and judgment. How dignifying is
the love of God ! How honourable a thi^g to be his favourite !
The apostle seems to put a mighty stress on this, when he ut
ters those so emphatical words, wherefore we labour (so defec
tively we read it, we covet, or are ambitious of it as our honour,
as that word signifies) that whether present or absent we may
be accepted of him; (2 Cor. 5, 9} as though he had said,
neither life or death} neither being in the body or out of it, sig
nify any thing to me, or they are indifferent things in compari
son of this honour, that he may accept me, that I may be pleas
ing to him and gracious in his eyes, that I may stand well in his
thoughts, and he bear a kind aad favourable regard to me.
Yea and this is a thing in itself delightful not only as it is
honourable, but as it is strange and wonderful. Things that
are in themselves grateful, are so much the more so, for their
being somewhat surprising, and above all our expectation. I
say, supposing they have an antecedent gratefulness in them, for
otherwise we know there are also very unwelcome wonders, and
which are so much the more dreadful, because they are sur-
prizing arid unexpected^ it is greatly heightened by their being
out of the road quite of all our tb.ougb.ts, great things that we
looked not for. And who would have looked for such a thing
as this, that the Lord ol glory should place his iove on such. ^
worm as 1 ! Which is set off with the more advantage, be-
eause the same light that represents to a soul God's love, doth
also discover to it, at the same time, its own deformity and un-
kweliness. And then how taking and overcoming is the thought
" I impure wretch ! loathsome miscreant ! that lost apostate
creature, that made one with a race and crew of rebels, was
confederate with rebellious men against him, yea in a combina
tion with those revolted creatures the devils, and now taken, I
know not why, into a state of acceptance and favour with him !
and his love is declared to be towards me ! And why towards me?
in myself so vile ! and such love ! the love of a holy glorious
God, towards one in whose very nature was such a horror and
hell of wickedness ! Why towards me rather than others, not
naturally more vile than I ?" How can this be thought on with-
fcHAP. III. OF DELIGHTING IN GOD. ?3
out crying out, O wonderful ! O the depths, breadths, lengths
and heights of this love, that so infinitely passeth knowledge !
and here the greater the wonder, the greater is also the
delight.
And now also are the effects of this love great in the eyes of
the soul, according to the apprehended greatness of their cause.
If we indeed were to form conceptions of these things our
selves, by our own light and conduct, our way were to follow
the ascending order, and go up from the effects till we reach
the cause. But he can, if he please, in the cause present to us
the effects and magnify them in our eyes, by giving us to see
unto how great and magnificent a cause they owe themselves.
Now shall we know whence all hath proceeded that he hath
done for us. Wherefore again must the transported soul ad
miringly cry out, " I now see whence it was that he gave his
Son, because he so loved the world ! why he came and bled and
died, who hath loved us, and washed us from our sins in his
blood ! What a lustre doth that love cast upon those sufferings
and performances ! I see why he sent his gospel to me, why so
convincing awakening words were often spoken in my ear, (I
see much in what once I saw but little) why he so earnestly
strove with me by his Spirit, why he gave not over till he had
overcome my heart, why he humbled, melted, broke me, why
he drew so strongly, bound me so fast to himself, in safe and
happy bonds ; why he shone into my mind with that mild and
efficacious light, transformed my whole soul, stamped it with
his holy image, and marked me out for his own. These are
now great things when I behold their glorious mighty cause ! "
And now also in this same cause are all the great effects to be
seen which are yet to be brought about by it.
They are seen as very great. His continued presence and
conduct, which he affords to his own through this world : that
constant fellowship which they expect him to keep with them ;
the guidance and support they look for ; in his love these ap
pear great things. And now doth heaven sound no more as an
empty name, it looks not like a languid faint shadow ; some
what can be apprehended of it that imports substance, when it
is understood to be a state of rest and blessedness in the com
munion of the God of love ; and intended as the last product
and expression of his love !
They are seen as most sure and certain. Such love, now
manifested and apprehended, leaves no place for doubtful
thoughts and suspicious misgivings. There is no fear that this
love intends to impose upon us, or mock us with the repre
sentation of an imaginary heaven ; or that it will fail to do
what can be expected from it to bring us to the real one.
VOL, II. JL
71 OF DELIGHTING IN GOD. PART I,
How pleasant is it now to behold the great and sure products of
this mighty love ! its admirable designs and projects, as they
appear in the gospel-revelation (now illustrated and shone
upon by divine light) to lie ready formed in the pregnant womb
of this great productive cause. It cannot but be an unspeaka
ble pleasure which sucli a discovery will carry with it ;
when we thus behold the matter itself that is discovered and
offered to our view, unto which it must be a very considerable
additional pleasure that will arise:
(2.) From the nature and kind of this manifestation. As
being
[1.] In the general made by himself. It is a too plain and
sad truth that men have unhappily learned to diminish God to
themselves, and make every thing of him seem little. But when
he represents his love himself (as who but God can represent
the love of God ? He only can tell the story of his own love)
that evil is provided, against. He will manifest it so as it
shall be understood ; and set it off to the best advantage.
He will make it known how great a thing it is to be
beloved of him. 'And when he gives that blessed salutation ;
"Huil thou that art highly favoured! O thou that art greatly be
loved!'* he will withal bespeak and procure a suitable entertain
ment of it. And hence particularly it will be,
[2.] Most incomparably bright and lightsome in respect
of any representation we have had of the love of God any
other way.
[3.] Most immediate, that is, (at least) so as not to be only
made by some external testimony, given out many an age ago,
out of which we are left to pick what we can, and to construe
or misconstrue it as our own judgment serves us; but so, as
that if he use such an instrument, he animates it, puts a soul
into it, leaves it not a? a dead spiritless letter : and applies it
himself, to the purpose he intends by it, and immediately him
self reaches and touches the heart by it.
[1.] Most facile and easily sliding in upon us ; so that we are
put to no more pains, than to behold the light which the sun casts
about us and upon us. Whatever labour it was necessary for us
to use before, in our searches arid inquiries into the state of our
case, there is no more now than in moving, being carried ; or
in using our own weak hand when another that is sufficiently
strong lifts and guides it for us.
[5.] Most efficacious and overcoming : that makes its own
way, scatters clouds, drives away darkness, admits no disputes,
makes doubts and misgiving thoughts vanish, pierces with a
quick and sudden energy like lightning, and strikes through
the mind into the heart ; there sheds, abroad this love, diffuses
the sweet refreshing savour of it; actuates spiritual sense, makes
CHAP. III. OF DELIGHTING IN GO .
t he soul taste how gracious the Lord is, and relish the sweet
ness of his love, puts all its powers into a suitable motion, and
excites answerable affection, so as to make the soul capable of
interchanging love with love. In all these respects, this mani
festation of love cannot but be very delectable ; and they who
have not found it to to be so, will yet apprehend that it must
be so, if they have found and experienced the cravings of their
own hearts directed this way, and can upon inquiry find this
among the things they would fain have from God ; O that I
might be satisfied of his love ! that I might know his good will
towards me ! for to such cravings must this delight at least be
commensurate (as was formerly said.) But to them that
are indifferent in this matter and unconcerned, to whom the
love of God is a fancy or a trifle, no real, or an inconsidera
ble thing, all this will be as tasteless as the white of an egg.
5. Concerning which yet (before we pass from this
head) it is needful to add some few things by way of cau
tion.
(1.) That when we say this is of great necessity, we mean,
not that it is simply necessary ; we think it not so necessary
that a Christian cannot be without it ; that is, as a Christian.
But it is necessary to his well-and more-comfortable-being,
and his more lively, fruitful walking and acting in his Christian
course.
(:>.) That therefore the way of God's dealing herein is with
great latitude and variety; behaving reserved to himself by
the tenour of his covenant, a liberty to afford or suspend it, to
give it in a greater or less degree as in absolute sovereignty,
and infinite wisdom he pleases and sees fit to determine.
(3.) It may not therefore with so absolute and peremptory
an expectation be sought after, as those things may that are
necessary to the holding of souls in life ; bnt with much resig
nation, submission, and deference of the matter to the divine
good pleasure ; such as shall neither import disesteem of it, nor
impatience in the want of it.
(4.) That it ought to be less esteemed than the heart-recti-
fying-communication, that is impressive of God's image, and
whereby we are made partakers of his holiness. This proceeds
more entirely from pure love to God for himself, that from self-
love ; this tends more directly to the pleasing of us, than to the
pleasing of God. This is necessary, as was said, but to our
well or better being, that simply to our very being in Christ;
this hath its greatest real value from its subserviency to the
other. And what hath its value from its reierence to another
must be of less value than that.
76 OF DELIGHTING IN GOD. I 1 ART I,
(5.) That it is a great mistake to think God is not otherwise
to be enjoyed than in this way of more express testification of
his love : as if you could have no enjoyment of a friend, other
wise than hy his often repeating to you ; I love you, I love you.,
indeed I love you.
((>.) That it is a much greater mistake, to. place the sum of reli
gion here; and that any should make it the whole of their busi-
neste, to seek this, or to talk of it; or should think God doth no
thing for them worth their acknowledgement, and solemn thanks
giving while he doth not this.
(7) Most of all, that any should reckon it the first thing
they have to do when they begin to mind religion, to believe
God's particular love to them, and that he hath elected them,
pardoned them, and will certainly save them. So too many,
most dangerously impose upon themselves; and accordingly
before any true humiliation, renovation of heart, or transaction
and stipulation with the Redeemer, do set themselves thus to
believe, and it may be thus seek help from God more strongly
to believe it, when as the devil is too ready to help them to this
faith. And when he hath done it, they cry to themselves peace,
peace, and think all is well ; take their liberty, and humour
themselves, live as they list, and say that for so long a time
they have had assurance of their salvation. The father of lies
must needs be the author, (or the fautor, or both) of this faith :
for it is a lie which they believe ; that is, that they are pardoned
and accepted of God is a downright lie, repugnant to his word
and the tenourofhis covenant. And for any thing else that
may import their state to be at present safe, is to them no cre
dible truth.
(8.) That for the most part, if christians, upon whom the re
newing work of the Holy Ghost in that former communication
hath in some degree taken place, do yet want that degree of this
also, which is necessary to free them from very afflicting doubts
and fears, and enable them to a cheerful and lively walking
with God; it is to be reckoned their own fault; either that they
put too much upon it (too little minding his public declarations
in his word,) or do unduly seek it, or unseasonably expect it :
or that they put too little upon it, and expect or seek it not ;
or that by their indulged carnality, earthlincss, vanity of spirit,
they render themselves uncapable of it ; or by their careless
and too licentious walking, or their either resisting or neglect
ing holy motions, they grieve that Spirit that would comfort
them. For though the restraint, of such more pleasant com
munications may proceed, sometimes, from an unaccountable
sovereignty, that owes no reason to us of its arbitrary way of
HAP. III. OP DELIGHTING IN GOD. 77
giving or with-holding favours ; yet withal, we are to know and
consider, that there is such a thing as paternal and domestic
justice proper to God's own family, and which as the Head and
Father of it, he exerciseth therein ; whereby (though he do not
exercise it alike at all times) it seems meet to his infinite wis
dom to awaken and rouse the sloth, or rebuke the folly, or
check the vanity, or chastise the wantonness of his offending
children ; and that, even in this way, by retiring himself, be
coming more reserved, withdrawing the more discernabte
tokens of his presence, and leaving them to the torture some
times of their own conjectures, what worse thing may ensue.
And herein he may design, not only reformation to the delin
quents, but instruction to others, and even vindication of him
self. For however these his dealings with men's spirits are in.
themselves (as they must needs be) secret, and such as come
not under the immediate notice of other men ; yet somewhat
consequential thereto, doth more openly appear, and becomes
obvious to the common observation of serious Christians with
whom such persons converse; that is, not only such as languish
under the more remarkable terrors of their spirits, and are
visibly, as it were, consuming in their own flame, (of which
sort there occur very monitory and instructive examples, at
some times;) but even such also as are deprived of his quicken
ing influence, and have only somewhat remaining in them that
is ready to die, that are pining away in their iniquities, and
sunk deep into deadness and carnality (for his comforting com
munication is also quickening, and he doth not use to withold
it as it is quickening, and continue it as it is comforting, but
if such have comfort, such as it is, they are their own comforters)
do carry very discernable tokens of divine pleasure upon them;
and the evils and distempers under which their spirits lie
wasting, are both their sin and punishment. Their own
wickedness corrects them, and their backsliding reproves them.
And that reproof being observable, doth at the same time warn
others, yea and do that right to God, as to let it be seen he
makes a difference, and refuses the intimacies with more neg
ligent, loose, idle, wanton professors of his name, which he
vouchsafes to have with some others, that make it more their
business and study to carry acceptably towards him, and are
more manifestly serious, humble, diligent, obedient observers
of his will. If therefore we find not what we have found in
this kind, however the matter may possibly be resolvable into
the divine pleasure, (as it is more likely to be in the case of
such desertions as are accompanied with terror, when no no
torious apostacy or scandalous wickedness hath gone before,)
/8 OF DELIGHTING IN GOD. PART I.
it is both safe and modest, yea and obvious to suspect such
delinquencies as were before-mentioned, are designed to be
animadverted upon ; and that the love hath been injured, which
is now not manifested as heretofore.
(9.) That yet such a degree of it, as is necessary to a com
fortable serving of God in our stations being afforded ; such
superadded degrees, as whereby the soul is in frequent raptures
and transports, are not to be thought withheld penally, in any
peculiar or remarkable respect, or otherwise than it may be
understood some way a penalty, not to be already perfectly
blessed. For it is certain, that such rapturous sensations, and
the want of them, are not the distinguishing characters of the
more grown, strong, and excellent christians, and of them that
a're more infirm, and of a meaner and lower pitch and stature.
Yea those extatical emotions, although they have much of a
sensible delectation in them (as more hereafter may be said to
that purpose;) and though they may, in part, proceed from tbe
best and most excellent cause, do yet, if they be frequent
(which would signify an aptitude thereto,) import somewhat
of diminution in their subject, and imply what is some way a
lessening of it, that is, they imply the persons that are more
disposed this way, to be of a temper not so well fixed and com
posed, but more volatile and airy; which yet doth not intimate,
that the chief cause and author of those motions is therefore
mean and ignoble; nay, it argues nothing to the contrary, but
that the Holy Spirit itself may be the supreme cause of them.
For admitting it to be so, it doth not alter men's natural tem
pers and complexions; but so acts them, as that they retain
(and express upon occasion) what was peculiar to their temper
nbtwithstanc^ing. Tbe work and office of the Holy Ghost, in
his special communications, is to alter and new-mould men in
respect of their moral dispositions, not those Which are strictly
and purely natural ; the subject is in this regard the same it was;
smd whatsoever is received, is received according to the disposition
of that; and it gives a tincture to what supervenes and is im
planted thereinto; whence the same degree of such communi
cated influence will not so discernibly move some tempers, as
it doth others : as the same quantity of fire will not so soon
put solid wood into a flame, at it will light straw. That some
men therefore are less sensibly and passionately moved with the
great things of God (arid even with the discovery of his love)
than some others, do not argue them to have less of the Spirit,
but more of that temper which better comports with deeper
judgment, and a calm and sober consideration of things. The
unaptness of some men's affections unto strong and fervent
CHAP. III. OF DELIGHTING IN GOD. JJJ
motion, doth indeed arise from a stupid inconsiderateness ; of
some others, from a more profound consideration, by which the
deeper things sink, and the more they pierce pven into the in
most center of the soul, the less they move the surface of it.
And though I do not think the saying of that heathen applicable
to this case, " Itisa wise man's part to admire nothing;" for here
is matter enough in this theme, the love of God, to justify the
highest wonderment possible; and not to admire in such a case,
is most stupidly irrational ; yet I conceive the admiration (as
well as other affections) of more considering persons, is more
inward, calm, sedate, and dispassionate, and is not the less for
being so, but is the more solid and rational; and the pleasure
that attends it, is the more deep and lasting. And the fervour
that ensues upon the apprehended love of God, prompting them
to such service as is suitable to a state of devotedness to his
interest, is more intense and durable; of the others, more
flashy and inconstant. As, though flax set on fire, will flame
more than iron; yet withall it will smoke more, and will not
glow so much, nor keep heat so long.
(10.) But to shut up this discourse. They that have more
transporting apprehensions of the love of God, should take heed
of despising them who have them not in just the same kind,
or do not express them in the same seraphic strains. They
that have them not, should take heed of censuring those that with
humble modesty, upon just occasion, discover and own what they
do experience in this kind : much less should they conclude, that
because they find them not, there is therefore no such to be found,
which cynical humour is too habitual to such tempers. If they do
fancy such to be a weaker sort of persons they may be sincere for
all that. And it ought to be considered of whom it was said, that
he would not quench the smoking flax. The grace and Spirit of
Christ ought to be reverenced in the various appearances there
of: whether we be sober or beside ourselves the love of
Christ constraineth us. (2 Cor. 5, 13, 14.) So diversely may
the apprehensions of that love work in the same person, much
more in divers. Christians should be shy of making themselves
standards to one another ; which they that do, discover more
pride and self-conceit, than acquaintance with God, and more
admiration of themselves than of his love.
Thus far we have given some account of the object to be
delighted in ; wherein, if any think strange that we have spoken
so much of the delectable divine communication as belonging
to the object (which how it doth hath been sufficiently shewn ;)
let them call it, if they please, a preparing or disposing of the
subject (which it also, making its own way into the soul, as
80 Of DELIGHTING IN GOD. I'AKT. I,
hath been said, effectually doth ;) and if the necessity of it be
acknowledged upon that account, it equally answers the main
purpose aimed at in all this ; and had it been only so considered,
would but have inferred some alteration in the frame and
method of this discourse, but not at all of the substance and de
sign of it.
CHAP. IV.
We proceed to what was next proposed in this First Part. That fs,
SECONDLY, To consider the delight itself to be taken in this
delectable object, viewed 2;enen)ily as essential to love and specially
as placed upon God. First, What this delight is, that we are
called unto. 1. Human delight distinguished into that which is
natural and that which is holy. 2. Holy delight giore parti
cularly explained, as either open and explicit, or latent and un
observed. 3. These two more particularly considered apart.
(1.) That which is latent. [1.] Its nature explained. [2.] An
objection answered. ('2.) That which is open and explicit. [1.]
Its nature [2.] Its modification. Secondly, How it is we are
called to this delight- 1. As a privilege. 2. As a duty.
are next to say somewhat briefly of the delight itself to
be taken therein. Nor shall we be herein so curious as
to distinguish (which some do) delight and joy. The distinc
tion wont to be assigned, cannot it is plain, hold here, so as to
make the former of these signify a brutish affection only; and
the latter proper to rational nature. Nor is there any such
propriety belonging to the words, but they may be rendered (as
indeed they are in Scripture) promiscuously, either in reference
to the matter of intellectual or sensitive complacency, and
either of a reasonable being, or an unreasonable. We take
these therefore to signify substantially the same thing, and here
delight to be intirely all one with joy : that is, there is not any
the highest degree of joy which may not be fitly enough com
prehended under the name of delight, when it is placed (as
here it is required to be) upon the blessed God; whereof, that
we may speak the more fully, it will be necessary to preface some
what concerning its general nature ; and more principally as it
CHAP. IV. OF DELIGHTING IN GOD. 81
is found in man, within which compass our principal business
lies.
Delight, in the general, is most intimately essential to love ;
which imports a well-pleasedness arising from the apprehended
goodness or congruity of the thing loved ; and it seems to be
merely by accident, that there is any thing else in love besides
that complacency of delight : that is, what there is else be
longing to the nature of love arises from the mixture and va
riety which is to be found in the present state of things; which
if it were at present universally and perfectly good, and as
most rationally it might be wished ; love could have no exer
cise but in delight. Not being so ; desire that it may be so, in
reference to ourselves and others whom we love, comes duly to
have place ; together with other acts ov exercises of love, which
it belongs not so much to our present purpose to mention.
For instance, whatsoever we can love, is either things or
persons ; whatsoever things we love, is for the sake of persons
either ourselves or others; whom also we love either supremely
or subordinately. And whomsoever we love supremely, as it
is certainly either God or ourselves, we love whatsoever else,
person or thing, either for God's sake or our own. Be it now
the one or other, or wheresoever we can place our love, we
find things in reference to any object of it, not yet as we would
have them, and as they shall be in that settled state which shall
be permanent and last always ; whereunto this is but prepara
tory only, and introductive. The creation is indigent, every
creature wants somewhat even whereof it is capable ; and our
own wants in many respects, we cannot but feel. Nothing is
perfect in its own kind, in respect of all possible accesso
ries thereto ; even the state of glorified spirits above, is
not yet every way perfect ; much is wanting to their full and
complete felicity : the body and community whereto they be
long, the general assembly, is not yet entire and full ; their
common Ruler and Lord is not acknowledged and had in ho
nour as lie shall be. In the meanwhile, their consummate
blessedness (which much depends on these things,) and the
solemn jubilee to be held at the close and finishing of all God's
work, is deferred. Yea, and if we g - o higher : the blessed
God himself, the Author and Original of all things, although
nothing be wanting to the real perfection of his Being and
blessedness hath yet much of his right with-held from him by
liis lapsed and apostate creatures ; so that, which way soever
we turn ourselves, there remains to us much matter of rational
(yea and holy) desire; and most just cause that our love (place
we it as well and duly as we can) have its exercise that way ;
we have before us many desiderata, according as things yet are.
VOL. II. M
82 OF DELIGHTING IN GOU. PART f.
Desire is therefore love suited to an imperfect state of things
wherein it is yet imperfect And because it is suited to such a
state of things, it cannot therefore but be imperfect love, or
love tending to perfection. Pure and simple delight is love
suited to a state of things everyway perfect, and whereto there
is nothing lacking. Wherefore delight appears to be the per
fection of love, or desire satisfied. But now because this pre
sent state is mixed, and not simply evil, or such wherein we
find no present good ; therefore the love which is suited there
to, ought consequently to be mixed of these two especially (un
to which two the present discourse is both extended and con
fined, because these two affections only are mentioned in the
text) desire and delight. So far as things are otherwise than
we practically apprehend, it is fit they should be with ourselves
or others whom we love ; our love is exercised in desire,
wherein they are as we would have them, in delight ; for then
our desire is so far satisfied ; and desire satisfied ceases, though
love do not cease. Or, it ceases not by vanishing into nothing,
but by being satisfied ; that is, by being perfected in the de
light which now takes place.
The one of these is therefore truly said to be love exercised
upon a good which we behold at a distance, and are reaching
at. The other, love solacing itself in a present good, They
are as the wings and arms of love ; those for pursuits, these for
embraces. Or the former is Jove in motion ; the latter is love
in rest. And as in bodily motion and rest, that is in order to
this, and is perfected in it. Things move, not that they may move
but that they may rest (whence perpetual progressive motion is
not to be found); so it is also in the motion and rest of the mind
or spirit. It moves towards an object with a design and expecta
tion to rest in it, and (according to the course and order which
God hath stated and set) can never move forward endlessly towards
a good in which it shall not at length rest; though yet desire and
delight have a continual vicissitude, and do (as it were circularly)
beget one another. And thus bath God himself been pleased
to express his own delight, or the joy which he takes in his
people, even by the name of rest, namely, that of love. He
will rejoice overthee with joy, he will rest in his love. (Zeph,
3. 17- 18.) Wherefore delight hath not been unfitly defined
the repose or rest of the desiring faculty of the thing de
sired.
It is true, that love, as such, hath ever somewhat of delecta-i
tion in it ; for we entertain the first view of any thing we ap
prehend as good, with some pleasedness therein, (so far as it is
loved,) it is grateful to us, and we are gratified some way by it ;
yea, there is goiDewhat of this before any emotion by desire to-*
CHAP. IV. OF DELIGHTING IN GOD. 83
wards it ; for we would not desire ir^ if it were not pleasing to
us ; which desire is then continued (as far as love is in exer
cise) till it be attained for ourselves or others, according as the
object of our love, (that is the object for whom as we may call it)^
is. Nor is that a difficulty, how yet there may be somewhat of
delectation, and even of rest in this love of desire. For the soul doth
in that case, while it is thus desiring, rest from the indetermination
of desire: that is, if it have placed love upon any one (itself or ano-
ther)uponwhom therefore it doth with a sort of pleasedness stay
and rest ; it doth first in the general desire it may be well with
such a one; and then, if any thing occur to its notice, that it appre
hends would be an advantage to the person loved ; though it cease
not desiring it, yet it ceases from those its former hoverings of
desire being pitched upon this one thing, as satisfied that this would
be a good to him it loves. The appetite stays and insists upon
this thing; as the psalmist, one thing have I desired. (Psal. 2?
4.) It hath here as it were a sort of hypothetical rest ; as if he
had said, how well pleased should I be if this were compassed
and brought about ! or it hath an anticipated and pre-apprehen-
ded rest, a rest in hope (by which the object is some way made
present) as it is said, " We rejoice in hope of the glory of God."
For there is no rational desire which is not accompanied with,
hope. Despair stifles desire. That which appears simply im
possible, passes for nothing ; and goodness goes not beyond the
compass of being. But whatsoever appears to us a good (whe
ther for ourselves or another) that is suitable and possible; that,
if love stir in reference to it, becomes the object of complacen-
tial desire ; that is, it pleases us first upon sight, or upon such
an apprehension of it ; the appetite pitches, centers and rests
upon it ; and then we pursue it with desire. But then our de
lectation therein grows, as our hope doth it will be attained; and
still more(if we find it to answer its first appearance) as by degrees,
it is attained actually ; till being fully attained our desire (as to
that thing) ends in all the delight and satisfaction which it can
afford us. So that the delight and rest which follow desire in
the actual fruition of a full and satisfying-good, is much more
intense and pure, than that which either goes before, or doth
accompany it ; and is indeed the same thing with fruition or
enjoyment itself; only that this term hath been, by some, more
appropriated to signify the delectation which is taken in the
last end, unto which yet it hath no more native designation
than divers other words. We have then thus far some general
notion of delight, and also of desire which is taken in here only
on the bye, and as tending somewhat to illustrate the other,
Whereof yet what we now say may be of some use hereafter.
WP are next to speak of this delight in special, which is here
84 OF DELIGHTING IN GOD. FART I?
to be placed upon God. About which we are to consider, both
What it is we are called to and how we are to reckon our
selves called to it. And
First. That we may shew, what we are called to. Having
in this general account spoken only of human delight, or of de
light as it is to be found among men ; it will now be neces
sary.
To distinguish this into merely natural and holy. And
when we thus distinguish, it is to be understood, that by natu
ral we mean what is within the sphere of nature in its present
corrupted state ; otherwise, what was natural to man did (taken
in a larger sense) include holiness in it ; and so the addition of
holiness doth but make up purely natural delight, as it was at
first But as the case now is, the distinction is necessary. And
the latter of these only will be the subject of our following dis
course ; as being only suitable to the blessed object whereon it
must terminate, and only capable of being applied thereto.
When therefore our delight is to be placed and set on God,
this must be understood as presupposed, that it be purified,
drained from the pollution and impure tinctures which it hath
derived from our vitiated natures, and further contracted by
our converse with impure, mean, and vile things. For only
that delight is to be placed on God which can be so placed; and
delighting in God being duly designed, that is, by consequence
designed which is necessary thereto ; and thereto is necessary,
not merely the direction of one such particular act towardsGod,
but a holy principle, as prerequisite to the right doing even of
that also. Unholy love declines God ; and indeed it is unholy
in as much as it doth so. Whence therefore it is as impossible
it should be set on God, remaining unholy, as that it should be
another thing from itself, and yet be still wholly what it was. Al
though it cannot be another thing in its general nature (as it is
not necessary it should) it must be a much altered thing, by
the accession of holiness thereto. And this coming upon the
whole soul, even upon all its faculties and powers, doth therein
spread itself unto its delight also. Delight in God is not the
work of an unholy heart. And (as may be collected from
what hath been said) holiness consisting in a right disposition of
heart towards God, a divine nature, participated from him,
conformed to him, which works and tends towards him,
and in itself so delightful a thing ; it may thence be
seen what holy delight is, or wherein the holiness of it
stands.
It must to this purpose be considered, that this holy delight
is twofold, according to a twofold consideration of the delec
table object into which], what was formerly said about it may b'\
<;HAP. iv. SF DELIGHTING IN GOD.
reduced. All delight in God supposes, has hath been said,
some -communication from him.
That communication is either of light, whereby his ^nature
and attributes are in some measure known ; or of operating in
fluence, whereby his image is impressed and the soul is framed
according to his will. And so it is partly mental or notional (I
mean not merely notional, but that hath with it also an apti
tude to beget a correspondent-impression on the soul, and not
engage it in some speculations concerning him only) and partly
real,^hat actually begets such an impression itself. It is partly
such as may be understood, and partly such as may be felt ; the
manifestation of his love partly belongs to the one of these, and
partly to the other.
2. Answerably hereto, the delight that is taken in him, is
here more particularly considered either as open and explicit,
and wherein a person reflects upon and takes notice of his own act
and whereupon it is exercised or, more latent, implicit and
unobserved, when his delight lies folded up in other acts and
dispositions which have another more principal design, though
that also is involved in them. The former way, the soul de
lights in God more directly, applying itself thereto on purpose,
and bending the mind and heart intentionally thereto ; its pre
sent views of him having that very design and aim. The loiter
way, it delights in him rather collaterally when its present ac
tion (as well as the disposition leading to it) hath another more
direct scope and aim. And the delight only adheres to the act,
as being in itself delightful ; as for instance, the acts of repen
tance, trust, self-denial, &c. which have another end than de
light, though that insinuates into them. The former of these
may be called contemplative delight : the soul solacing itself
in a pleasant meditation of God, whereby its delight in him is
excited and stirred up. The latter (understanding sense spiri
tually, as it belongs to the new creature, and is taken Phil. 1.
9. Heb. 5. 11.) may be called sensitive delight ; whereby the
soul, as it were, tastes how gracious the Lord is. Which though
It doth by the other also, yet the distinction holds in respect of
the way wherein the delight is begotten andJbegun, if not in
respect of the thing itself, begotten, or wherein the matter ends.
In the former way, the soul more expressly reflects upon its own
present exercise, which it directly intends. In the latter, it.
may not reflect expressly either upon its actual delight which it
hath, nor actually consider God as the object that yields it that
pleasure 5 as I may be delighted by the pleasant taste of this or
that food, without considering what the thing is I am feeding
on ; nor have distinct reflection on the pleasure I take therein,
having another and more principal design in eating, the recruit-
Ing of my strength, and that delight being only accessory and
&G OF DELIGHTING fN GO#.
accruing oil tlie bye. The former is less durable, and sooner apt
to vanish upon the cessation of the present act, like the delight
of the eye. The latter is more permanent, as that of the taste,
and habitual ; such as is the pleasure of any thing whereof one
hath a continued possession, as of a confirmed state and habit
of health, or of the riches, dignities, pleasant accommodations
which belong to any one's settled condition ; of which he hath
that continual enjoyment that insensibly forms his spirit, raises
and keeps it up to a pitch suitable to his condition, though he
have not every day or hour distinct formed thoughts of them,
nor is often in that contemplative transport with Nebuchad
nezzar. Is not this great Babylon which I have built? &c.
Both these are holy delight, or delight in God. In both
whereof may be seen, added to the general nature of delight,
a holy nature as the principle, inferring a powerful steady de*
termination of the heart towards God, as the object and end
which it ultimately tends to, and terminates upon. Though in
the former way of delighting in God, the soul tends towards
him more directly : in the latter (according as the acts may be
to which the delight adheres,) more obliquely, and through
several things that may be intermediate unto that finul and ul
timate object.
3. And both these may fitly be understood to be within
the meaning of this text ; which therefore we shall now
consider apart and severally ; though both of them very
briefly.
(1.) And we begin with the latter of them. For though
the former hath, in some respect, an excellency in it above the
latter ; yet as the progress of nature in other creatures is by
way of ascent, from what is more imperfect to what is perfecter
and more excellent; so is it with the communicated divine^
nature in the new creature, which puts itself forth, first in more
imperfect operations, the buddings, as it were, of that tree of
life which hath its more florid blossoms, and at length its ripe
and fragrant fruit afterwards ; or (to come nearer the case,)
inasmuch as the latter sort of delight (according to the order
wherein we before mentioned them) hath more in it of the
exercise of spiritual sense; the other more of spiritual reason ;
since human creatures, that have natures capable of both sorts
of functions, do first exercise sense, and by a slower and more
gradual process, come on to acts of ratiocination afterwards.
So it is here, the soul in which the divine life hath taken place,
doth first exercise itself in spiritual sensations : so that though,
in the matter of delight, it is not destitute of the grateful
relishes of things truly and .spiritually delectable ; yet the more
formed and designed acts of holy delectation, in the highest
CHAP. IV. OF DELIGHTING IN GOD. 8?
object thereof, distinctly apprehended and pitched upon for
that purpose, do follow in their season ; and these are pre
parations, and the essays of the new creature, gradually and
more indistinctly putting forth itself in order thereto ; the em
bryos of the other.
[1.] If therefore it he inquired, wherein the delight of this
more imperfect sort doth consist? I answer, in the soul's
sensation and relish of sweetness in the holy, quickening com
munications of God unto it, hy which he first forms it for him
self, and in the operations which it is hereby enabled to put
forth towards him, while it is in the infancy or childhood of its
Christian state. Nor, while we say the delight of this kind
doth more properly belong to the younger and more immature
state of Christianity, do we thereby intend wholly to appropriate
or confine it to that state. For as when a child is grown up to
the capacity of exercising reason, it doth not then give over to
use sense, but continues the exercise of it also in its adult state,
even as long as the person lives ; only, in its infancy and child
hood its life is more entirely a life of sense, though there are
early buddings of reason, that soon come to be intermingled
therein ; notwithstanding which, the principle that rules and is
more in exercise, more fitly gives the denomination. So it is
in this case also ; that is, though there are sensations of delight
and pleasure in religion (yea, and those more quick, confirmed
and strong in more grown Christians,) yet these sensations are
more single and unaccompanied (though not altogether) with
the exercise of spiritual reason and judgment, and do less come
in that way with Christians in their minority, than with others
or themselves afterwards. Therefore that which we are to
understand ourselves called to under the name of delighting in
God (thus taken) is, the keeping of our souls open to divine
influences and communications : thirsting after them, praying
and waiting for them : endeavouring to improve them and co
operate with them, and to stir up ourselves unto such exercises
of religion as they lead to, and are most suitable to our present
state: together with an allowing, yea, and applying ourselves
to stay and taste in our progress and course, the sweetness and
delightfulness of those communications and operations whereof
we have any present experience. For instance ; when we find
God at work with us, and graciously dealing with our spirits, to
Durable them, break and melt them under a sense of sin, in
cline and turn them towards himself, draw them to a closure
with his Son the Redeemer, tp a resignation and surrender of
ourselves to him, upon the terms of his covenant and law of
grace : yea, and when afterwards we find him framing our
hearts to a course of holy walking and conversation j to the
$8 OF DELIGHTING IN GOD. PART f.
denial of ungodliness and worldly lusts ; to a sober, righteous
and godly life in this present world ; to the exercises of piety,
sobriety, righteousness, charity, mercy, &c. And now this or
the like heavenly dictate occurs to us, " Delight thyself in the
Lord ;" what doth it import ? what must w r e understand it to say
or signify to us ? Though this that hath been mentioned, and
which we are now saying is not all that it signifies (as will be
shown hereafter;) yet thus much we must understand it doth
signify and say to us : {( Thy only true delights are to be found
if a course of religion, they are not to be expected from this
world, or thy former sinful course; but in exercising thyself unto
godliness, in receiving and complying with the divine dis
coveries, recommended to thee in the gospel, and (through
them) the influences of life and grace, which readily flow in
upon any soul that hungers arid thirsts after righteousness; and
by which thou mayest be framed in all things after the good and
holy and acceptable will of God. Herein thou shalt find such
pleasures and delights entertaining thy soul, as that thou wilt
have no cause, to envy wicked men their sensual delights which
they find in their sinful way ; if thou wilt but observe what
thou findest, and exercise thy sense, to discern between good
and evil; and set thyself to consider whether there be not as
well more satisfying, as purer relishes of pleasure, in mortifying
the flesh with the affections and lusts thereof, in denying thy
self, in dying to this world, in living to God, in minding the
things of another world,in giving up thyself to the several exercises
of a holy life, watching, praying, meditating^ &c. in trusting
in the Lord with all thy heart, and in doing all the good thou
canst in thy place and station, letting so thy light shine before
men, that they seeing thy good works, may glorify thy father
which is in heaven ; in contentment with what thou enjoyest,.
and patience under what thou sufferest in this world, in doing
justice, loving righteousness, and walking humbly with thy
God, than ever the vanishing pleasures of sin did or can afford.'"
Thus into these two things may all be summed up, which de
lighting in God imports according to this notion of it. The
applying ourselves to those things by the help of God's own
communicated influence (which in that case will not be with
held) wherein the matter of delight lics.and The reflecting upon,
the things themselves that are so delightful, and setting ourselves
to discern, and tasting actually the delectableness of them.
And surely, if such words, " Delight thyself in the Lord,*' do
say to us all this, they do not say nothing; nor say auy tiling
impertinent, either to their own native import, or our state and
condition in this world.
[2.] But here it may be objected ; if we so interpret d<S
fcHAP. IV. OP DELIGHTING IN GOD* 89-
lighting in God, we shall by this means bring the whole of
religion, and all sorts of actions that are governed and directed
by it within the compass of this one thing ; and make delight
ing in God, swallow up all that belongs to a Christian, and be
the same thing with repentance, faith, self-denial, humility,
meekness, patience, &c. which would sure seem too much to
be comprehended under the name of one particular holy action
or affection ; especially that they should be called delighting
in God, when in the exercise of divers of these, God may
possibly not be in that instant actually so much as thought on.
To this it may be sufficiently answered :
First, That these things cannot be hence said with any pretence
to be made the same thing with delighting in God; but only that
there is a delight adhering to all these ; no more than it can be
said, when, at some splendid treat or entertainment, there is a
great variety of delicious meats and wine, which do therefore
all agree in this, that they are delectable; that all these dishes
and liquors are therefore one and the same. Or, if the master
of the feast call upon his guests to delight themselves with him
their friend, (as here the particle in the text* which we read
delight thyself in the Lord, may be read delight thyself with
him,) and he explains himself, that he means by tasting this and
that and another sort of his provisions, and eating and drinking
cheerfully thereof, surely his words could not with more reason,
than civility be capable of that snarling reply ; that, therefore,
it seems, he thought the things themselves or their tastes and
relishes were all one. For though they all afford delight, yet
each of a different kind.
Secondly, But are not all these truly delectable ? Is there
not a real delight to be had in them ? Let any man, that hath
tried; consult his experience ; yea, let any one that hath not
besotted his soul, and infatuated his understanding, but seriously
consider the very .ideas of these things, and revolve the notions
of them in his mind, and then soberly judge, whether they be
not delightful ? And if so, when there is an actual sense of
pleasure and sweetness in the communicated power, and in the
practise of them, why is not this delighting in God ? Admit
that he is not actually thought on in some of these exercises ;
as when 1 freely forgive a wrong, or relieve a distressed person*
or right a wronged one : if yet I do these things, from the
radical principle of the love of God deeply settled in my soul,
and with a sensible delight accompanying my act, and the dis
position I find in mine heart thereunto : here is not, it is true,
the very act of delighting in God, formally terminated upon
him as the Object. But it is he that gives me this delight, and
vot. ir. 14
})0 OT DEUfiHTINC IN' COD. PART t.
is the material Object (as well as Author) of ft. The communi
cation is from him, whereby I am delighted, and enabled to do
the things that are further delightful. As if I converse with an
excellent person, my intimate friend, who is at this time incog
nito, and by a disguise conceals himself from me, or I through
my forgetfulness or inadvertency have no present thoughts of
this person ; but I hear his pleasant discourse, and am much
taken with it, and the person on the account of it : it is
my friend that I delighted in all this while though 1 knew it
not.
Thirdly, And what fault can I find in the matter that divine
delight thus runs and spreads itself through the whole business
of religion, and all the affairs whereon it hath any influence ? Is
this the worse or the better ? Have I any cause to quarrel at
this ? Sure I have not. But if 1 have not such actual thoughts
of God, as may give me the advantage of terminating my
delight more directly on him, that may be, very much, my own
fault.
Fourthly, And what is that an absurdity that under the name
of delighting in God, the several acts and exercises of religion
besides should be comprehended ? How often in scripture are
other (no-more-eminent) parts of religion put for the whole*
The knowledge of God, calling upon God, the fear of God,
&c. How commonly are these things acknowledged to be
paraphrases of religion ? And shall I not add the love of God?
that most authentic and owned summary of all practical religion,
and which ought to influence all our actions. And then how
far are we from our mark ? What is the difference between
loving God, and delighting in him ? But I moreover add,
that delight itself in him, cannot but be so taken in that sharp
passage, (though misapplied to the person of whom it was
meant,) for Job hath said, what profit is it that a man should
delight himself with God, (Job 34. #.) that is, or be religious?
It fitly enough signifies religion, as thus modified or qualified,
namely, as having this quality belonging to it, that it is delight
ful, or is tinctured with delight in God. But this (so large) is
not the only sense, as we have said, wherein we are to take de
lighting in God. And when any part of religion casts its name
upon the whole, it would be very unreasonable to exclude the
part from which the denomination is taken, or not to make
that the principal thing there meant. We therefore proceed
to speak,
(2.) Of the more explicit delight in God : and shall
therein consider, the nature and modification of it.
[1.] Its nature ; which from what hath been said of delight
HAP. IV. OF DELIGHTING IN GOD.. VI
in the general, with the addition of holiness thereto, (which is
the work of God's Spirit, determining the act or faculty to
which it adheres towards God,) may be conceived thus, That
it is the acquiesence or rest of the soul in God,by a satisfledness
of will in him, as the best and most excellent good. That it
be the rest of the soul, belongs to its general nature. And so
doth the mentioned kind of rest, more distinguishing^ by the
will's satisfiedness in him, because the soul may be also said to
rest satisfied (in respect of another faculty) by the mere know
ledge of truth ; but this supposes so much of that also as is ne
cessary. And because the acts of the understanding are sub
servient and in order to those of the will, in the soul's pursuit
of a delightful good ; which is so far attained as it actually de
lights therein ; therefore this may more simply be called the
rest of the whole soul, whereas that other is its rest but in some
respect only : especially when we add, as in the best and most
excellent good ; for this signifies the good wherein it rests to be
ultimate, and its last end, the very period of its pursuits, beyond
which it neither needs nor desires to go further, namely, as to
the kind and nature of the good which it is now intent upon ;
though it still desire more of the same, till there be no place
left for further desire, but it wholly cease and end in full satis
faction. And that we may speak somewhat more particularly
of this rest in God ; it supposes,
First, Knowledge of him. That the soul be well furnished
with such conceptions of his nature and attributes, as that it
may be truly said to be himself it delights in, and not another
things not an idol of its own fancy, and which its imagination
hath created and set up to it instead of God. Therefore his
own representation of himself must be our measure; which
being forsaken, or not so diligently attended to, he is either
by some, misrepresented, (according as their own corrupt
hearts do suggest impure thoughts) and made altogether such
a one as themselves, and such as cannot be the object of a pure
and spiritual delight ; or by others (as their guilt and fear
do suggest to them black and direful thoughts of him) rendered
such as that he cannot be the object of any delight at all.
Secondly, It supposes actual thoughts of him; "My soul shall
be satisfied as with marrow and fatness, when I remember thee
upon my bed, and mediate on thee in the night watches.'' (Psal
63. 5,6.)
Thirdly, A pleasedness with even the first view or apprehen
sion of him ; which is most essential to any love to him, and
which gives rise to any motion of
Fourthly, Desire directed towards him, upon the apprehen-
2 OF DELIGHTING IN GOD. FART I,
sion that somewhat is absent, either of what is due to him, or
kicking to ourselves from him.
Fifthly, It includes the satisfaction or repose itself which
the soul hath, so far as it finds its desire answered in the one
kind or the other. Where we must more distinctly know,
that the delight taken in him, is according as the desire is
which works towards him, and that as our love to him is : now
we love him either for himself, or for our ownselves.
For himself, ultimately, so as that our love periods in him,
and stays there, namely, on him, as good in himself.
For ourselves ; as when our love to him returns upon our
selves, apprehending a goodness in him which is suitable for
pur enjoyment. Loving him in the former way, we desire all
may be ascribed and given to him, that possibly may or can.
And because we know him to be every way perfect and full,
and that nothing can be added to him of real perfection, and
therefore nothing can be given him besides external honour and
acknowledgments, we therefore desire these may be universally
rendeied him to the very uttermost. And as far as we find
him worthily glorified, admired, and had in honour, so far we
have delight in (or in reference to) him ; consisting in the
gratification of that desire. Loving him in the other way,
(which also we are not only allowed, but obliged to do, in con
tradistinction to all creature good,) we desire his nearer presence
and converse, more full communications of his light, grace,
and consolations. And are delighted according as we find such
desire is answered unto us.
Sixthly, The form of expression used in the text, implies
also a stirring up ourselves, and the use of endeavours with our
own hearts, to foment, heighten, and raise ouf own delight.
The conjugation (as it is thought fit to be called) into which
the wnrd is put, importing, by a peculiarity of expressiveness
belonging to the sacred language, action upon one's self 5
which must also be understood to have the same force, in refer
ence to that former sense of delighting in God; that is, that we
put ourselves upon these acts and exercises whereunto such de
light is adjoined. These things are now more cursorily men
tioned, because there will be occasion more at large to insist
pn them in the discourse of the practice of this duty, reserved
to the Second Part.
[2.] We now proceed to the modification of this delight in
God ; or the right manner or measure of it. Concerning which
it is apparent in the general, it can be no further right than as
if is agreeable to its object. That our delight should ever be
adequate, or of a measure equal to it, is plainly impossible : but
it must be sonie-way suitable; or must bear proportion to it. I
CHAP IV. OF DELIGHTING IN GOD. 93
shall here mention but two (and those very eminent) respects
wherein it must do so; namely, in respect of the excellency
and th^ permanency of the good to be delighted in.
First. The excellency of it. Inasmuch as it is the best and
highest good ; it plainly challenges our highest delight. That
is, the highest delight simply, which our natures are capable of,
is most apparently due to the blessed God, even by the law of
nature itself, resulting from our natures, referred unto his. And
as the case stands under the gospel ; the highest delight com
paratively^ that is, higher than we take in any thing else ; no
thing must be so much delighted in as he. We do not other
wise delight in him as God, which is one way of glorifying him.
And it is part of the apostle's charge upon the Pagan world, that
knowing him to be God, they did not glorify him as God.
If we make the comparison between him and all the good things of
of this world, the matter is out of question. It is the sense of holy
souls, whom have I in heaven but thee ? and whom can I desire on
earth besides thee(Psal.73. 25.) When others say,who will shew us
any good? Theysay, Lord lift thou up the light of thy countenance.
And thereby he puts gladness into their hearts, more than when
corn and wine increase. (Psal. 4. 6.) And whosoever love not
Christ more than father, mother,wife, child ; yea, and their own
lives, cannot be his disciples. (Mat. 10. 37. Luke 14. 26.) Their
present worldly life itself, if put in the balance, he must out
weigh.
And if we put the comparison between our spiritual, eternal
life and him ; though he and that can never be in opposition,
(as there may be often an opposition between him and this pre
sent life, so that the one is often quitted for the other,) yet
neither is there a co-ordination, but the less worthy must be
subordinate to the more worthy. We are to desire the enjoy
ment of him for his own glory. And yet here is a strange and
admirable complication of these with one another. For if we
enjoy him, delight and rest in him as our best and most satisfy
ing good, we thereby glorify him as God. We give him prac
tically highest acknowledgments, we confess him the most excel
lent one. It is his glory to be the last term of all desires, and
beyond which no reasonable desire can go further. And if we
seek and desire his glory supremely, sincerely and really beyond
and above all things ; when he is so glorified to the utter
most, or we are assured he will be ; our highest desire is so far
satisfied, and that turns to, or is, our own contentment. So that
by how much more simply and sincerely we pass from, and go
out of ourselves, so much the more certainly we find our own
satisfaction, rest and full blessedness in him. As it is impossi-
94 OF DELIGHTING IN GOD. PART I,
ble the soul that loves him above itself, can be fully happy
while he hath not his full glory : so it is for the same reason,
equally impossible, but it must be so when he hath.
Secondly. Our delight must be suitable to the object, (the
good to be delighted in,)
In respect of the permanency of it, this is the most durable
and lasting good. In this blessed object therefore we are to re
joice evermore. (1. Thes. 5. 16.) As in the matter of trust,we
are required to trust in the Lord for ever, because in the Lord
Jehovah is everlasting strength. (Isa. 26. 4.) Everlasting
strength gives sufficient ground for everlasting trust. So it is
in the matter of delight. A permanent, everlasting excellency
is not Answered, but by a continual and everlasting delight.
Therefore, is it most justly said, rejoice in the Lord ahvay ; and
again I say unto you rejoice ; (Phil. 4. 4.) alway, and still on. If
through a long tract of time you have been constantly ahvay re
joicing in the Lord, begin again, I, again, say to you rejoice ;
or rather never give over. The object will warrant and justify
the act, let it be drawn forth to never so vast a length of time.
You will still find a continual spring, unexhausted fulness, a
fountain never to be drawn dry. There will never be cause of
diversion with this pretence, that now this object will yield no
more ; it is drained to the uttermost, and is now become an
empty and gustless thing. With other things it may be so ;
and therefore our delight doth not answer the natures of such
things, but when we rejoice in them as if we rejoiced not, (Cor.
7.30.) they are as if they were not. All the things of this
world are so. For even the fashion of this world passeth away ;
as it is afterwards added, (ver. 31.) Therefore no delight can
fitly be taken in them, but what is volatile and unfixed as they
are : lest otherwise it over- reach, and run beyond its object.
And how absurd and vain is it to have our hearts set upon that
which is not, that takes wing, and leaves us in the dirt? This
object of delight is the "1 am, yesterday and to day the same,
and for ever ; without variableness and shadow of change/'
Therefore the nature of it cannot allow us a reason ; wherefore
ii we be delighted therein yesterday, we should not to day ; or
if to day, why not tomorrow, and so on to forever. Whence
then we may see no one can say he hath answered the import
of this exhortation, " delight thyself in the Lord," by having
delighted in him at sometime. It is continual, as well as high
est delight we are here called to. We see then thus far what
we are called to when we are here directed to delight ourselves
hi the Lord.
, We are riext to shew how we are calkd to it.
CHAP. IV. OF DELIGHTING IN GOD. 95
And the matter Itself will answer the inquiry. We are called to
it, according to what, in itself, it is. Now it is both a privilege
and a duty. We are therefore called to it and accordingly are
to understand the words;
1 . By way of gracious invitation to partake of a privilege
which our blessed Lord would have us share and be happy in ;
no longer to spend ourselves in anxious pursuits and vain expec
tations of rest where it is not to be found; but that we retire our
selves to him in whom we shall be sure to find it. Pity and mercy
invite us here to place our delight, and take up our rest. And
concerning this, there is no question or imaginable doubt.
2. By way of authoritative command. For we must know,
that delight in God is to be considered not only under the no
tion of a privilege unto which we may esteem ourselves
entitled ; but also of a duty whereto we are most indispensibly
obliged. This is a thing (not so much not understood, as) not
considered and seriously thought on, by very many ; and the
not- considering it proves no small disadvantage to the life of
religion. It occurs to very many, more familiarly, under the
notion of a high favour; and a great vouchsafernent (as indeed
it is,) that God will allow any of the sons of men to place their
delights in himself: but they (at least seem to) think it is only
the privilege of some special favourites ; of whom, because they
perhaps are conscious they have no cause to reckon themselves
they are therefore very secure in the neglect of it. And thus
is the pretence of modesty and humility very often made an um
brage and shelter to the vile carnality of many a heart ; and a
want of fitness is pretended and cherished at the same time, as
an excuse. But whereas they do not delight in God, they never
may ; for he that is unfit to day, and never therewithal applies
himself with seriousness, to the endeavour of becoming fit, is
likely to be more unfit to morrow, and so be as much excused
always as now ; and by the same means at length excuse him
self from being happy ; but never from having been the author
of his own misery. But what! is it indeed no duty to love God?
Is that become no duty which is the very sum and comprehen
sion of all duties ? or can they be said to love him, that take no
pleasure in him? that is, to love him without loving him. It is
indeed, wonderful grace that there should be such a contexture
of our happiness and duty ; that, by the same thing wherein
we are obedient, we also become immediately, in the same de
gree, blessed. And that the law of God in this case hath this
very import, an obligation upon us to blessedness. But in the
mean time we should not forget that God's authority and ho
nour are concerned herein, as it is our duty ; as well as our own
96 OP DELIGHTING IN GOD. PART I.
happiness, as it is our privilege, and that we cannot injure
ourselves in this matter without also robbing God.
Delight in God is a great piece of homage to him, a practical
acknowledgement of his sovereign excellency, and perfect all
comprehending goodness. When w retire from all the world
to him, we confess him better than all things besides : that w&
have none in heaven or earth that we esteem worthy to be com
pared with him. But when our hearts are averse to him, and
will not be brought to delight in him, since there is somewhat
in the meanwhile wherein we do delight, we do as much as say
(yea, we more significantly express it than by saying) that what
ever that is, it is better than he ; yea, that such a thing is good,
and he is not. For as not believing him is a denial of his truth*
the making him a liar ; not delighting in him is equally, a de
nial of his goodness, and consequently even of his Godhead it
self. And since we find the words are here laid down plainly
in a preceptive form : " delight thyself in the Lord ;" can any
think themselves after this, at liberty to do so or not ? It is true
that they who are in no disposition hereto have somewhat else to
do in order to that (of which hereafter;) but, in the mean time,
how forlorn is their case, who have nothing to excuse their sin
by, but sin ; and who, instead of extenuating their guilt do
double it ! yea, and we are further to consider, that it is not
only commanded, by a mere simple precept, but that this pre
cept hath its solemn sanction ; and that not only by promise
here expressly annexed (of which hereafter;) but also of im
plied threatening ; that we shall not else have the desires of our
hearts, but be necessarily unsatisfied, and miserable ; which is
also in many other places expressed plainly enough. Great
penalty is due upon not delighting in God, even by the gospel-
constitution itself ; which is not so unreasonably formed as to
require more in this matter, than is suitable to the object itself 5
and is framed so indulgently as to accept much less than is
proportionable thereto ; and yet within the capacity also of a
reasonable soul. So that, though the very nature of the thing
doth plainly dictate a rule, by which this matter is to be
estimated and judged; yet this other rule gives considerable
abatement and allowance. That is, It being considered what
the object claims and challenges, as by its own proper ex
cellency due to it ; and what the subject is, by its own nature,
capable of; not only doth it hence appear, that delight in God
is a duty, but that the soul ought to rise to that highest pitch of
delight in him, that is, unto the highest the soul is naturally
capable of. The very law of nature, resulting from the refe
rence and comparison of our nature unto God's own, requires so
CHAP. IV. OF DELIGHTING IN GOD.
much- that we love, or delight in him with all our heart, with
all our mind, with all our might, and with all our strength.
He deserves from us our very uttermost. Yet this is by the gos
pel constitution required with indulgence and abatement, not
as to the matter required but as to the manner of requiring it.
The matter required is still the same, so as that the purest and
highest delight in God doth not cease to be a duty, or any gra
dual defect thereof cease to be a sin. The gospel doth make
no change of the natures of things ; makes nothing cease to be
due to God from us, which the law of nature made due ; nor
renders any defect innocent, which is in its own nature culpa
ble and faulty. Therefore the same pitch of delight in God is
still due and required that ever was; but that perfection is not
(finally and without relief) required in the same manner, and
on the same terms it was ; that is, it is not by the gospel re
quired under remediless penalty, as it was. For the law of nature
(though it made not a remedy simply impossible, yet it) pro
vided none, but the gospel provides on6.
Yet not so but the same penalty also remains in itself due
and deserved, which was before. For as the gospel takes not
away the dueness of any part or degree of that obedience which
we did owe to God naturally, so nor doth it take away the natu
ral dueness of punishment, for disobedience in any kind or de
gree of it. Only it provides that (upon the very valuable con
sideration which it makes known) it becomes to us a remissible
debt, and actually remitted to them who come up to the terms
of it. Not that it should be in itself no debt, for then nothing
were remitted; nor yet, when it so provides for the remission
of defects in this part of our duty, doth it remit the substance
of the duty itself, or pardon any defects of it to any but such
who are found sincere in this, as well as the other parts of that
obedience which we owe. Others, who after so gracious over
tures, remain at their former distance, and retain their aversion,
enmity, and disaffection to God, it more grievously (and most
justly) threatens and punishes as implacable; and who will up
on no terms return into a state of friendship and amity with their
Maker, whom they hated without cause, and do now continue
strangers and enemies to him withont excuse; so that the very
blood of the reconciling sacrifice cries against them.
And surely since; (as was formerly said) it is God in Christ
that is the entire object of this delight or love, it is a fearful
penalty that is determined upon them that do not so place it ;
when it is said, if any man love not the Lord Jesus Christ, let
him be Anathema, Maran-atha. (1 Cor. 16. 22.) And when also
it is said grace be upon all them that do, (Eph. 6. 24.) it h
TOL, ii, o
9$ OF DELIGHTING IN GOD. PART I.
plainly implied, that the penalty belongs to all them that do not.
love him in sincerity. Of which sincerity therefore of delight
in God, (to keep within the compass of our present theme,) it
is necessary we be well informed; as we may be from what hath
been said before ; that is that we delight in him supremely ', and
above all things else, namely with our highest and deepest com
placency of will. For it is not necessary (nor ordinarily possi
ble) that our delight in him should be ever accompanied with
such sensible agitation of the corporeal spirits, as we find in re
ference to merely sensible objects. Which is not essential
to such delight, but an accident that follows union with the
body; and more frequently, and to a greater degree in some
tempers of body than others. But it is necessary there be that
practical estimation of him, and propension towards him, as the
best and most excellent good; as that we be in a preparation of
mind and heart to forego whatever can come into any competi
tion with him for his sake. That though we do not thus delight
in him so much as we should, yet we do more than in any tiling
else.- That we continue herein: that this be the constant habi
tual temper of our spirits towards him : that we cleave to him
with pin-pose of heart, as not only the most excellent, but the
most permanent object of our delight: having settled the reso
lution with ourselves, " This God shall be our God for ever and
ever; he shall be our God and guide even to the death."
(Psal. 48.) and that there be frequent actual workings of heart
towards him, agreeable to such a temper, though they are not
so frequent as they ought. Which account we give of this sin
cerity of delight in God, not to encourage any to take up with
the lowest degree of that sincerity; but that none may be en
couraged, upon their own mistake in this matter, to take up
with any thing short of it; and that we may see whence to take
our rise in aiming at the highest pitch thereof. And that we
may (understanding the highest intenseness and most constant
exercise of delight in God that our natures are capable of, to
be our duty) understand also, that in reference to our gradual
defects and intermissions herein that we ought to be deeply
humbled, as being faulty; not unconcerned, as though we were
innocent in this regard, that we need continual pardon upon
these accounts; that we owe it to the blood of the Redeemer,
that such things can be pardoned : that we are not to reckon,
or ever to expect that blood should stand us instead, to obtain
our pardon for never delighting in God sincerely at all ; but
only (supposing we do it sincerely) that we do it not perfectly.
For most certainly, they whose hearts are never turned to him
as their best knd most sovereign good or portion, and Ruler or
CHAP. IV. OF DELIGHTING IN GOD. 99
Lord ; but do still remain alienated in their minds, and enemies
through wicked works, will perish notwithstanding. And that
we might the more distinctly, together with the apprehension
of what we are called to in this matter, understand also how
we are called to, that is, not hy an invitation only, that leaves
us at liberty, whether we will or will not, as we think fit : but
by express command, and that also backed with the severe
determination of most dreadful penalty in case of omission.
And thus we have in some measure shewn the import of the
direction in the text,- that we delight ourselves in the Lord.
THE END OF THE FIRST PART.
A
TREATISE
OP
DELIGHTING IN GOD
From Psalm xxxvii. 4.
DELIGHT THYSELF ALSO IN THE LORD, AND HE SHALL CITE
THEE THE DESIRES OF THINE HEART.
Ctoo
PART II.
CONCERNING
SECONDLY THE PRACTICE OR EXERCISE OF DELIGflT
IN GOD.
A
TREATISE
OF
DELIGHTING IN GOD:
From Psalm xxxvii, 4.
Delight thyself also in the Lord, and he shall give thee
the desires of thine heart.
PART II.
THE DUTY ENFORCED 5 CONSIDERED
FfR&T, A3 ADHERENT TO THE OTHER DUTIES OF RELIGION. SECONDLY, AS
A DISTINCT DUTY OF ITSELF.
CHAP I.
I. Introduction. II. The practice or exercise of delight in God
considered. FIRST. As adherent to the other duties of religion.
Here it is shewn. First. That we are not to rest in a practice of
religion which is not naturally and in itself delightful. l.Whafc
that religion is. (1.) Two cautions suggested. [!.} That even
sucli a religion as is true arid living and consequently in itself
delightful may sometimes not appear, or be thought so. [2.] That
a dead religion may be thought so, through the ill temper of the
subject. (2.) A twofold general rule premised. [1.] That delight
is unnatural which is taken in any thing not answering the end to
which it serves. [2.] Such as is accompanied with a real hurt
greater than the delight can countervail. Hence it appears,
(3 ) That, that religion is undelightful which is not chiefly de
lightful. 2. How unfit that religion is to be chosen and rested
in. (1.) It is uncapable of growth. (2.) Cannot be a lasting
thing. (3.) It wants the fruits which should be sought by reli
gion. (4*.) It is foolish and unworthy of a reasonable creature.
(5.) It will produce bitter reflections at death. (6.) It is of
fensive to God.
I. "\\^E have in the Former Part extended the meaning of the
words, "Delight thyself in the Lord/' beyond what they
seem at first sight literally to signify : so as not to understand
them merely as requiring, that very single act of delight to be
1(54 0* DELIGHTING Iti GOD. 1PART. I*<
immediately and directly terminated on God himself; but to
take them as comprehending also the sum of all holy and reli
gious converse with God, that is, as it is delightful, or as it is
seasoned (intermingled, arid as it were besprinkled) with delight;
and upon the same account, of all our other converse, so far as it
is influenced by religion. And I doubt not, to such as shall at
tentively have considered what hath been said, it will be thought
veiy reasonable to take them in that latitude ; whereof the very
letter of the text (as maybe alleged for further justificatioa
hereof) is most fitly capable. For (as was noted upon another
text where we have the same phrase) the particle which we
read in the Lord, hath not that signification alone, but signifies
also with 9 or by, or besides, or before, or in presence of , as- if it
had been said, "Come and sit down with God, retire thyself to
him, and solace thyself in the delights which are to be found
in his presence and converse, in walking with him, and trans
acting thy course as before him, and in his sight." As a man
may be said to delight himself with a friend that puts himself
under his roof; and besides personal converse with himself,
freely enjoys the pleasure of all the entertainments, accommo
dations, and provisions which he is freely willing to communi
cate with him., and hath the satisfaction which a sober person
would take in observing the rules and order of a well-governed
house.
II. According to this divers import of the precept enjoining
this duty, it will be requisite to speak diversly of the practice
of the duty itself : that is, that we treat of the practice and
exercise of delight; as a thing adherent to the other duties
of religion, and as it is a distinct duty of itself.
FIRST, As to the former, our business will be, to 1 treat of
the exercise of religion as delightfnl. Now religion is delight
ful naturally and in itself; and makes a man's other actions,
even that are not in themselves acts of religion, delightful
also, so far as they are governed and influenced by it ; if that
religion be true, that is, if it be living, such as proceeds from
a principle of divine life. Being therefore now to treat of the
practice of this duty (whereof the account hath been already
given,) our discourse must aim at, and endeavour these two
things, the former as leading and subservient to the latter,
namely That we may not take up, and rest, or let our practice
terminate in a religion which is not naturally and in itself de
lightful, and That we seek after and improve in that which is.
first, That religion which is not delightful we have great
reason not to acquiesce in, or be contented with, for it is plainly
such as will not defray itself, or bear its own charges, as hav
ing only cumber and burden in it, no use or end; I mean tke,.
CHAP. I. OF DELIGHTING IS GOB. 105
dead formality of religion only. We find it natural and pleasant
to carry about with us our own living body; but who would en
dure (how wearisome and loathsome a task were it ?) to lug to
and fro a dead carcase ? It will be upon this account needful
to insist in shewing more distinctly, what sort of religion it is,
that is in itself wholly undelightful, and propound some tilings
to consideration concerning it, that may tend to beget a dislike
of it, and so incline us to look further.
1. That we may know what we are not take up with ; be
cause our present subject confines us to this one measure of
religion, that it be delightful, it will be proper to limit oror
discourse to this character only of the religion we are to pass
from as vain and worthless, namely, thut which is without de
light ; which it also will be sufficient to insist on to our present
purpose. For since (as hath been largely shewn) the delight-
fulness of the religion which is true and living is intrmsical,
and most natural to it, it will therefore be certainly conse
quent, that which is not delightful is dead, and can serve for
nothing.
(1.; But here it will be necessary, for caution, to insert two
things.
[1.] That even such religion as is true and Ii v ing, and con
sequently in itself delightful, yet may by accident sometimes,
not appear or be thought so ; because either variety of occasions
may divert from minding, or some imbittering distemper of
spirit may hinder the present relishing of that pleasure which
is truly in it. As a man may eat and feed on that, which is
very savoury and good ; and yet, though his taste be not vitia
ted, but because he reflects not, may not every moment have
that present apprehension that it is so ; much more if the
organs of taste be under a present distemper. But, if they be
not so, any one's asking him how he likes that dish, (be
cause that occasions a more express animadversion,) will
also draw from him an acknowledgment that it is pleasant and
savoury.
[2.] That a dead religion may be thought delightful ; and
through the ill temper of the subject, a pleasure may be ap
prehended in it, which doth not naturally arise from it; that is,
the mere external part of religion may be flexible, and be ac
cidentally perverted into a subserviency to some purposes which
religion of itself intends not, in respect whereof n delight may
injuriously (and as by a rape) be taken in it, as is said by the
prophet of a hypocritical people : Yet they seek me daily, and
delight to know my ways, as a nation that did righteouseness ;
they take delight in approaching to God. (Isa. 58. 2.) There
fore, that which is here intended, is not, that the religion should
VOL. II. i>
106 OF DELIGHTING IN GOD. PART It.
be rejected, in some present exercises whereof we have not the
actual relish of a present pleasure (as that should not be em
braced, wherein upon any whatsoever terms we find it;) but
that which can rightfully, and upon just terms afford us none ;
and which upon our utmost inquiry and searchjCannot in reason
(as it is not unfit that spiritual reason should be employed in
making a judgment what may) be thought spiritually delect
able. We shall therefore in some particular heads, give a short
account of such religion, as rationally cannot but be judged
undelightful, or which hath not that in it which can yield
pleasure to a sound and well-complexioned spirit; but that if
any be taken therein, that very pleasure is so unnatural and
out of kind, as to be the argument rather of a disease in the
subject, than of any real goodness in the thing itself.
(2.) Whereunto we only premise this two-fold general rule,
whereby an undue and unnatural delight may be estimated and
judged of.
[1 .] That such delight may be justly deemed unnatural which
is taken in any thing besides and with the neglect of the proper
use and end which it most fitly serves for.
[2.] Such as is accompanied with a real hurt, greater than
the delight can countervail, or as is so far from taking in profit
and benefit in conjunction with it, as that the damage and
prejudice which it cannot recompence, is inseparable from it;
which rules will be the more fitly applicable to the present
case; for that (as hath been formerly observed) the delight
which accompanies the acts and exercises of religion, or that
flow from it, though it be natural thereto, yet is not the only or
chief end of those acts ; but they have another more important
end, unto the prosecution whereof by such acts delight is only
adherent: whence the delight cannot but be most preposterous
and perverse, which is taken in such things as do either not
serve the more principal design of religion; or much more
that are repugnant and destructive of it. By these rules we
may plainly see what delight in the general is to be accounted
undue. As by the former rule we would justly reckon that an
undue delight which a man should take in his food, if he only
please himself with the looking on the handsome garnishing of
the dishes, which he loaths in the mean time and refuses to
taste; or which a covetous miser takes in having wealth hoarded
up, which he is please'd often to view and cannot endure to use.
And by the latter, that were most irrational delight, which
in a fever one should take in gratifying his distempered ap
petite, whereby he doth not so much relieve nature as feed
his disease.
I* OF DELIGHTING IN GOD. 107
(3.) And so we may say, that religion is undelightful, that is
not duly delightful.
[1.] Which consists wholly in revolving in one's own mind
the notions that belong to religion, without either the ex
perience, or the design and expectation of having the heart
and conversation formed according to them. So the case is
with such as content themselves to yield the principles of re
ligion true, and behold with a notional assent and approbation
the connexion and agreement of one thing with another 3 but
do never consider the tendency and aim of the whole : or that
the truth of the gospel is the doctrine that is according to god
liness ; (1 Tim. 6. 3.) or such as is pursuant to the design of
making men godly ; of transforming them into the image of
God, and framing them to an entire subjection to his holy and
acceptable, will ; that bethink not themselves the truth is never
learned as it is in Jesus,except it be to the renewing the spirit of
the mind, the putting off the old man, and the putting on of
the new. (Eph. 4. 22.) When this is never considered, but
men do only know, that they may know ; and are never con
cerned further about the great things of God, than only to take
notice that such things there are offered to their view which
carry with them the appearance of truth, but mind them no
more than the affairs of Eutopia, or the world in the moon ;
what delight is taken in this knowledge is surely most perverse.
There is a pleasure indeed in knowing things, and in appre
hending the coherence of one truth with another ; but he that
shall allow himself to speculate only about things wherein his
life is concerned, and shall entertain himself with delight in.
agitating in his mind certain curious general notions concern
ing a disease or a crime that threatens him with present death,
or what might be a remedy or defence in such a case, without
any thought of applying such things to his own case, or that
the case is his own, one may say of such pleasure it is mad ; or
of this delight, what doth it? or he that only surfeits his eye
with beholding the food he is to live by, and who in the mean,
time languishes in the want of appetite, and a sickly loathing
of his proper nutriment ; surely such a one hath a pleasure that
no sober man would think worth the having.
And the more any one doth only notionally know in the
matters of religion, so as that the temper of his spirit remains
altogether unsuitable and opposite to the design and tendency
of the things known ; the more he hath lying ready to come
in judgment against him; and if therefore he count the
things excellent which he knows, and only please himself with
his own knowledge of them, it is but alike case as if a man
Should be much delighted to behold his own condemnation
108 OF DELIGHTING IN GOD. PART II.
written in a fair and beautiful hand : or, as if one should be
pleased with the glittering of that sword which is directed
against his own heart, and must be the present instrument of
death to him: and so little pleasant is the case of such a person
in itself, who thus satisfies his own curiosity, with the concern
ments of eternal life and death, that any serious person would
tremble on his behalf, at that wherein he takes pleasure, and
apprehend just horror in that state of the case whence he draws
matter of delight.
[2.] It is yet a more insipid and gustless religion which too
many place in some peculiar opinions, that are either false, and
contrary to religion, or doubtful and cumbersome to it, or little
and inconsiderable, and therefore certainly alien to it, and im
pertinent. For if that religion only be truly delightful which
hath a vital influence on the heart and practice, as that must
needs be ifidelectable, which is only so notionally conversant
alxmt the greatest truths, as that it hath no such influence;
much more is that so,which is so wholly conversant about mat
ters either opposite or irrelative hereto, as that it can have none.
It must here be acknowledged that some doctrines not only
not revealed in the word of God, but which are contrary there
to, may (being thought true) occasion the excitation of some
inward affection, and have an indirect influence to the regula
ting of practice also, so as to repress some grosser enormities:
as the false notions of pagans concerning the Deity, which
have led them to idolatry, nave struck their minds with a cer-
taii- kind of reverence of invisible powers, and perhaps rendered
some more sober and less vicious than had they been destitute
of all religions sentiments. And yet fue good which hath
lienee ensued, is not to be referred to the particular principles
of idolatry which were false; but to the more general principles
of religion, which were true. Yea, and though such false
principles viewed alone, and by themselves, may possibly infer
somewhat of good ; yet that is by accident only, and through the
short-sightedness and ignorance of them with whom they ob
tain ; who, if they did consider their in-coherence with other
common notions and principles most certainly true, would re
ceive by them (if thought the only principles of religion) so
nch the greater hurt, and becoire so much the more hope
lessly and incurably wicked. As most manifestly the princi
ples whieh(looked upon by themselves) while they are reckoned
true, do lead to idolatry, and consequently, by that mistake
only, to some religion ; do yet, being really false, lead
to. atheism, arid of themselves tend to subvert and destroy
ttlf religion. Therefore such doctrines as cohere not with the
general frame of truth; whatever their particular aspect may
CHAP. I. OF DELIGHTING IN GOD.
be, considered apart and by themselves, are yet in their natural
tendency opposite and destructive to the true design of religion,
and the pleasure which they can anyway afford,is only stolen and
vain ; such as a person takes in swallowing a potion that is
pleasant, bat which, if it perform what belongs to it, he
must with many a sickly qualm refund arid disgorge back
again.
We also acknowledge some truths of less importance, may
be said to concern practice, though not so immediately Nor is
it therefore the design of this discourse to derogate from any
such, that are of apparently divine revelation or institution ;
which, however they justly be reckoned less than some other
things, yet for that very reason as they are revealed by God for
such an end, are by no means to be esteemed little, or incon
siderable ; be their subserviency to the great design of religion
never so remote. Upon the account of which subserviency,
they are also to be esteemed delectable, that is, in proportion
thereto ; but when they are so esteemed beyond that propor
tion, and are exalted, into an undue preference to their very
end itself; so as that, in comparison of them, the great things
of religion are reckoned low, frigid, sapless things ; when men
set their hearts upon them abstractly, and without consideration
of their reference and usefulness to the greater things of reli
gion ; the delight that is so taken in them, argues but the
disease of the mind that takes it, and so great a degree of dotage,
that a serious person would wonder how men can please them
selves with such matters, without considering, and with the
neglect of so great things they have relation to.
p.] Arid hither is to be referred the much less rational
pleasure which is taken by some in the mere dress wherewith
such notions and opinions may be artificially clothed by them
selves or others; rhetorical flourishes, a set of fine words, hand
some cadences and periods, fanciful representations, little
tricks and pieces of wit, and (which cannot pretend so hisjh)
pitifi^l quibbles and gingles, inversions of sentences, the pe
dantic rhyming of words, yea and an affected tone, or even
a great noise, things that are neither capable of gratifying the
Christian nor the man ; without which even the most important
weighty matters do to so squeamish stomachs seem gustless
and unsavoury, and are reckoned dull and flat things. And
most plain it is, (though it is not strange, that so trifling minds
should impose upon themselves by so thin a sophism,) that such
are in a great mistake, whose delight being wholly taken up in
these trifles, do hereupon think they taste the delights of reli
gion ; for these are nothing of it, are found about it only ac-
r idently : and by a most unhappy accident too, as ill (for the
1 10 OF DELIGHTING IN GOD* PART II*
most of those things) agreeing to it and no more becoming it
than a fboi's coat doth a prudent grave person ; and the best of
them agreeing to it but in common with any thing else, about
which such arts may be used ; so that they are no way any
thing of it, or more peculiarly belonging to it, than to any
theme or subject besides, unto which such ornaments (as they
are thought) can be added. How miserably therefore do they
cheat themselves^ who, because they hear with pleasure a dis
course upon some head of religion thus garnished, according to
their idle trifling humour; and because they are taken with the
contrivance of soine sentences, or affected with the loudness of
the voice, or have their imagination tickled with some fantasti
cal illustrations, presently conclude themselves to be in a reli
gious transport when the things that have pleased them have
no affinity or alliance with religion, befall to it but by chance,
and are in themselves things quite of another country !
[4.] Of the like strain is the religion that is made up all of
talk. And such like are that sort of persons, who love to dis
course of those great things of God wherewith it was never their
design or aim to have their hearts stamped, or their lives com
manded and governed : who invert that which was the an
cient glory of the Christian Church, " We do not speak great
things, but live them/' And are pleased with only the noise of
their own (most commonly insignificant senseless) words ; un
to whom how ungrateful a relish would that precept have, "Be
swift to hear, slow so speak !" And how much to be regretted a
thing is it, that the delights of practical living religion should
be so lost, and vanish into a mere lip-labour ! things of this na
ture are to be estimated by their end, and the temper of spirit
which accompanies them ; which unto a serious and prudent
observer, are commonly very discernible aud easy to be distin
guished. It is an amiable, lovely thing to behold those that are
intent upon the great business of religion themselves, provok
ing others also with serious gravity unto love and good works.
And it will ever stand as a monumental character of them that
feared the Lord, that they spake often one to another, (Mai. ^.
16.) upon this account. But the pretence of this is odious,
when the thing designed is nothing but self-recommendation,
and the spirit of the pretenders is visibly vain and empty; and
when it is apparent they take delight, not in the things they
speak of, but only in this thing itself, speaking much. No
breath is then more fulsome ; and the better the things are, the
worse it is to have no more savour of them. Again
[5.] The religion is a kin to this, which stands all in hear
ing. It is as remote (at least) from the heart, when it is wholly
placed in the ear, as when it is all in the tongue. As it is witk
CHAP. I. OF DELIGHTING IN GOD. Ill
them that are hearers only, not doers of the word, deceiving
their own souls. (Jam. 1 . 22.) When the preacher is to them
as a very lovely song, of one that can play well on an instru
ment, and they hear his words, hut do them not. (Exek. 33.
32.) And it is natural to the same sort of persons to be pleased
indifferently with either of these,as the Athenians were in hear
ing or telling some new thing. Only that this difference most
commonly appears with the persons we intend, that when
the things they delight to hear, must he ever new, or at least
new dressed, the things they speak, shall be everlastingly the
same. How perverse a delight is that ? Whereas it is the glory
of substantial religion, that the principal things of it can never
grow old, or be dry. Their ears still itch after novelties ; a
plain argument that it is not religion itself that pleases them
(which cannot change) but the variable accessory modes of re
presenting it. Howeyer, there is certainly very often a dis
temper appearing among those that profess religion, in coveting
to hear unto excess, and beyond what is either suitable or de
signed unto use and profit. When the pleasure of a delightful
revolving of the ever fresh and fragrant truths of the gospel, and
reducing them to answerable practice, is lost and stifled, by
heaping on of more than can be digested. And many a hopeful
birth of pious and holy dispositions, affections, and good works,
is suppressed or enfeebled by an untimely superfetation.
[6.] It is a most undelightful religion, which consists en
tirely in the external additaments and forms of worship, which
this or that party have chosen to affix to it. Yea, though those
forms be never so certainly of divine prescription ; which, how
ever God hath appointed them, were never appointed or in
tended by him to be our religion, but to be subservient helps
and means to it. Being enlivened by it, they are comely and
delightful ; but severed and cut off from it, or the course of vi
tal spirit that should flow into them being obstructed and re
pressed they have no more pleasure in them than a dead arm
or finger. Such divine appointments themselves, severed from
the things wherein substantial religion consists, have been an
abomination to the Lord, your new moons and sabbaths, &c.
(Isa. 1. 14.) my soul hates, and then sure there is little reason
they should be a delight to us. If they be, it is as fond and
trifling a delight, as when one hath the opportunity of convers
ing with some excellent person, to neglect all his wise sayings^
and pleasant instructive discourses, and only to please one's
self in viewing his handsome apparel ; yea, though I should
know at the same time, that I thereby greatly displease
him whom (as is also supposable) I were greatly concerned
to please. : - Thus it is with them that mind only the solemnity
112 'OP DELIGHTING IN 6OD. PART II.
of God's worship, not the design. And more gross the matter
is, with such as by their observance of the external modes of
religion, think to expiate the badness of their most vicious con
versation ; that will steal, and murder and commit adultery,
oppress the stranger, the fatherless and the widow ; and yet pre
sume to stand before the Lord in his house, and cry, the temple
of the Lord, the temple of the Lord are these, (Jer. 7* 4.)
This is the pharisaical religion, that is scrupulous in tything
mint, annise, and cummin, and neglects the weighty things of
the law, justice, judgment, and truth. These m^n K!J ^ht in
what not only is dead in itself, but will be mortal unto them.
And if the divine institution of the things wherewith they so
vainly please themselves, will not bear them out, much less
their own ; be their discriminating denomination or profession
what it will. And now all these tilings (whether severally or
together) and whatever else of like kind do at the best make
but a dead, and consequently an undelightful religion, such
as hath no pleasure in it, because it hath no life ; it remains
therefore,
2. To shew, how unfit such a religion is to be chosen or
rested in. And surely since (as appears from what was formerly
said) the persuading of men to become religious or godly, is
but an inviting them to a state and course wherein they may
delight themselves with God ; or to a life of pure and heavenly
pleasure ; that is only the vain shew of religion, which affords
nothing of that pleasure. And how unreasonable and foolish
is it when religion itself is the thing we pretend, to let our
selves be mocked (as we mock others, and vainly attempt to
mock him also, who is not be mocked) with the mere empty
shew and appearance of it! that we may be here somewhat
more particular, let it be considered.
(1.) That the religion which is in itself undelightful, is, for
the same reason for which it is so, uncapable of growth ; that is,
because it is a dead thing. For that reason it is without de
light; and for the same reason admits not of improvement. It
wants the self-improving principle. He that drinks of that
water (saith our saviour) which 1 shall give him, it shall be in
him as a well of water springing up in him unto life eternal.
(Joh. A. 14.) That only principle of all true religion and
godliness, the divine nature, the seed of God, is of that heavenly
tendency, it aims and aspire* upward; and will never cease
shootimr up till it reach heaven ; and the pleasure and delight-
fulness of it stand much in its continual springing up towards a per
fect state, from a grain of mustard-seed to the tallnessofacedar.
It is pleasant to behold its constant n decaying greenness and
verdure; such as renders its subject like a tree planted by the
r. OP DELIGHTING IN GOTJ. 113
rivers of water that brings forth fruit in season, whose leaf also
doth not wither, and whatsoever he doth prospers, (Psal. 1. 3.)
Or as plants set in the house of the Lord, that flourish in the
courts of their God : that shall still bring forth fruit even in
old age, and be fat and flourishing. (Psal. 92, 13, 14.) The
dead, dry forms, or other appendages of religion, that have no
communion with a living root, or the religion that is only made
Up of these, gives no such hope of improvement. A great and
most considerable prejudice against any thing that pretends
to the iiame of religion ; which being at first an im
perfect thing (as that especially which itself is but pre
tence and shadow cannot but be) if it shall never be ex
pected to be better, can have little claim or title to any excel
lency. The value even of true religion, though it be of an ex
cellent nature and kind, stands much in the hopefulness and
improveableness of it 5 and is not so much to be considered in
respect of what it is, as what it shall come to. This lank, spi
ritless religion as soon as you assume and take it up, you know
the best of it. It is not of a growing, thriving kind; never expect
better of it. It is true, the notional knowledge, opinionative-
iiess, and external observances, which we have spoken of, may
he so increased, as a heap of sand may be 5 but the religion of
such grows not as a thing that hath life in it^ by vital self-im*
provement.
(2.) Nor for the same reason can it be a lasting thing. For
it wants what should maintain it. It will, as a vesture, wear
and grow old ; or, being as a cloak put on to serve a present
turn, is when that turn is served, as easily thrown off, that is,
being found to be more cumbersome than useful. What hath
living union with a man's own' self, it is neither his ease nor
convenience ; he neither affects, nor can endure to lay it aside.
It is given as a character of a hypocrite (one who therefore
must be understood to carry with him some shew and face of
religion^ and to want the living root and principle of it) that he
is inconstant in his religion; Will he at all times call upon God?
(Job. 27. 10.) or will he be constantly religious ? The interro
gative form of speech implies more than a mere negative.
That is, doth not only say that he will not at all times call upon
God, but that it is absurd to say or think that he will. For it
Is an appeal to common reason in the case; as if it had been
said, " Can any man think that such a one's religion will be
lasting ? It imports a disdain it should be thought so, What !
he call upon God at all times ; a likely thing ! no ; the matter
is plain, his religion is measured by his secular interest, and he
will only be so long religious as will serve that purpose. And
the reason is plainly assigned in the foregoing words, " Will he
VOL. ir. Q
114 OF DELIGHTING IN GOD. FART Ik
delight himself in the Almighty?" His religion hath no delight
with it; It is a languid, faint, spiritless thing, a dead form. If
it had life, it would have pleasure in it ; and then the same
vital principle that would make it pleasant, would make it last^
ing and permanent also.
(3.) While it doth last, it wants the fruit and profit, whicli
should be designed and sought by religion ; even for the same
reason for which it is without delight, it is also fruitless and
vain, that is because it hath no life in it. So that all that is
done in this way of religion is only labour and toil to no pur
pose. And what do or can we propose to ourselves from reli
gion, as the proper design of it, but to have our spirits fitted to
the honouring and enjoying of God, unto service to him, and
blessedness in him ; and that we may hereupon, actually both
serve and enjoy him ? both these chiefly depend upon his fa
vourable acceptance of us. He will neither reckon himself
served by us, not allow himself to be enjoyed, if he be not
pleased with us. And how shall we expect to please him with
that, wherewith, the more our minds come to be rectified and
made conformable to the rule of righteousness and life, the
more impossible it is that we can be pleased ourselves ? Can we
please him by a religion that is in itself unsavoury, spiritless
end dead; and that affords not to ourselves the least relish of
true pleasure ? And partly the success of our religion in the
jnentioned respects, depends upon the due temperament our spi
rits receive by it; but what good impression can that light,
chafFv, empty religion that hath been described, ever be hoped
to make there ? Is it a likely means of refining and bettering
pur spirits ? Even as it is void of spiritual delight it is also of
^spiritual benefit; for certainly our spirits are like to embrace
and retain nothing in which they can take no pleasure. Hovr
vain then is that religion by which we can neither please God
nor profit ourselves ?
(4.) It ought to be considered how foolish a thing it is, and
i/m worthy of a reasonable creature to do that in a continued
Bourse and series of actions wherein we can have no design,
a?id do aim at nothing. Even they that place their religion in
tilings so remote and alien to the spirit and power of it, do yet;
spend a considerable part of their life's-time in those things.
And how becoming is it of a man to have spent so much of his
time in doing nothing ? and that from week to week, or frorn
clay to day, the seasons should return, of which he hath con
stantly this to say, "Now comes the time of doing that whereof
1 can give no account why I do it ! that there should be so
constant a defalcation of such portions of time for that which a
man can neither <&11 business flpr recreation,, which tends to no
CHAP. I. OF DELIGHTING IN GOD, 115
advantage in any kind. For it tends not to promote his secular
interest but in so indirect and by-a-way, and with so sinister
and basely-oblique respects, as an honest man would abhor,
and an ingenuous man be ashamed to profess ; and his spiritual
and eternal interest much less. This were therefore the same
thing as to proclaim one's self a fool or a vain trifle r. The
things that have been instanced in, (considered so abstractly
from the substance of religion as we have considered them,)
being such, some of them, as carry not with them so much as
that very shew of wisdom, (Col. 2. 23.) of which the apostle
speaks ; and others of them, so faint a shew, as it ill becomes a
wise man to be pleased with, while they do his better part no
good, and carry not that shew in any provision (as that word
T/fcv; sometimes signifies) for the satisfying of the flesh.
And yet it is to be withal remembered that this (waste
and lost) time of their life, is all that such persons allot to their
everlasting concernments ; and that the things which have
been mentioned (some or other of them ; for all do not always
concur with the same persons) are not made subservient to;
but are substituted in the room and stead of the reli
gion by which those concernments should bj6 provided
for. And is this a wise provision for eternity ? Wliat man ! A
few empty unimproved notions ! a by-opinion or two ! the flou
rishes of a little pedantic art tickling thy toyish fancy ! the mo
tion of thy only busy and labouring tongue ! or the thirst and
satisfaction of thy vain ear! the bowing of thy hypocritical knee !
Are these all that thou designest, or wilt mind to do for thy
soul ? Are these like well to supply the place of living religion?
to serve thee instead of inward acquaintance with God ? of be
ing really and habitually good and holy ? of doing good and
walking in the path of life ? What a soul hast thou that can
live upon chaff and air, and be sustained by the wind ?
Hast thou no need of quickening influence from God ? no hun
ger after the heavenly, hidden manna, and the fruits of the
tree of life ? What use makest thou of thy understanding, or of
the reason of a man, when thou thinkest such empty vanities as
thou trustest in can do the office, or attain the ends of true re
ligion ? How much more rational were it to pretend to no*
thing of religion at all, than to think such a one will serve the
turn !
(5.) Consider, what reflections are likely to be made upon
this matter hereafter, when thy short course in this world is run
out. Will it be a grateful remembrance to thee that thou wast
so long hovering about the borders of religion ? and wast at the
very door and wouldest not enter in ? that thou didst so often
think and speak, and hear of the things wherain religion stood,
OF DELIGHTING IN GOD, PART U
but wouldest never allow thyself to taste the pleasant relishes
thereof? to have been so nigh to the kingdom of God, and yet
an alien to it, to the righteousness and peace, and joy in the
Holy Ghost wherein it consists! That thou didst only please thy
self with the painted casket (made fine, as thou thoughtest,
but only with thine own pencil) wherein so rich a jewel was ;
and retaining that, threwcst away this as thing of nought ! will
not these be wounding thoughts ?
(6.) Let it be seriously pondered how offensive it must be to
the jealous God that any should thus trifie with him and hisr
holy things, under a shew and pretence of religion and devotion
to him. Not to please him by the sincerity and truth of our
religion, loses the end and reward we would expect. . But that
is not all. To provoke him by the hypocritical pretence and
abuse of it, cannot but hifer a sharp revenge which it may be
we expected not. And let us bethink ourselves how high the
provocation is ! Either we design to please, honour and enjoy
him by that irrational and undelightful course of religion, or we
do not. If we do not, this signifies nothing but highest con-?
tempt and defiance of him ; and that we care not for his favour
nor fear his displeasure. Yea, inasmuch as such religion is pre
tended as a homage to him, it is nothing really but most pro
fane and insolent mockery ; as if we would join in the same
breath and in the same act, " Hail Jesus and crucify him ; n
and at once invest him with the purple robe, and spit in his
face. But if we have such a design^ and do really think to
please him by such trifling with him ; and that these vain fan
cies and formality shall make amends for all our neglects of
him through the whole course of our lives besides ; then how
vile thoughts have we of him! what do we make of the God
we serve ? How justly may that be applied to us, ye worship
ye know not what! (Job. 4. 22.) Who gave us our idea of
that ever blessed Being ? It is not God, but a despicable idol of
Our own creating we are thinking to please. We may see how
well he is pleased with the external shew and the appendages of
of religion (which being his own appointments would in con
junction and in subserviency thereto have signified somewhat,
but disjoined from it, and accompanied with the neglect and
abandoning of real piety and righteousness, signified nothing
but an affront to him) in that remonstrance by the prophet ;
He that killeth an ox is as if he slew a man ; he that sacrificeth
a lamb as if he cut off a dog's neck ; he that offereth an obla
tion as if he offered swine's blood ; he that burneth incense as if
he blessed an idol. (Isa. 66". 3.) He is pleased with their reli
gion, as he would be with murder, profaneness and idolatry.
A.nd is it strange this should be his estimate, when he is hereby
HAP. II. OF DELIGHTING IN GOD. HJ
practically represented as such a one that will not be displeased
with real wickedness, and that will be pleased with the thin-
pest and most superficial shew of devotion)
They therefore make a fair hand of their religion, who are SQ
far from pleasing God by it and advantaging themselves, that
they wound their own souls (as they are most like to do that
handle so awkwardly such an edged tool) and render God their
most avowed enemy. The religion then which hath no delight
in it hath so much of folly, incommodity and mischief, that
measuring it by the rules which were premised, we may see
sufficient reason why such a religion should not be chosen or
jested in : and that we are concerned to look further.
CHAP. II.
We proceed to what was next proposed, that is, to inquire,
Secondly. What religion is fit to be chosen where somewhat is
offered. 1. By way of direction : and 2, By way of excitation.
Secondly, ."T^ETE pass on to the other head proposed ; the posi
tive judgment we are to make, what religion
is fit to be chosen, and wherein we may safely acquiesce ?
whereof we shall only give the account which the subject we
have in hand allows to be here given, that is, that it be such as
is in itself rationally and justly delectable. And though reli
gion is not to be chosen only or chiefly, for the delightfulness
of it ; yet since, as we have seen, only that religion is true which
is delightful ; that only which is delightful is fit to be chosen.
So that this is a certain character (though not the chief cause)
of the eligibleness of religion. And when it is so expressly en
joined us as a duty, to delight ourselves in the Lord ; if, as
hath been shewn, this be within the meaning of the precept,
that, in the general, we delight ourselves in a way and course
of religion ; it is plain such religion only can be meant or in
tended, as can afford us matter of delight, or as is itself truly
and really delectable. And here we shall not need to repeat
what hath been so largely discoursed in the Former Part, tend
ing to shew the rich matter of delight which the several exerci*
US OF DELIGHTING IN GOD. PART 11*
ses of true living 1 religion, and all the actions, influenced and
directed by it, do carry in them. It will only be requisite, to
offer somewhat partly to direct, partly to -excite unto that de
lightful pleasant life.
1 . For direction, let such rules be observed as these which
follow.
(1.) Endeavour to have a mind well instructed in the know
ledge of such things as more directly concern the common
practice of a religious man, as such. That is, to be thoroughly
msighted into practical truths, or into that truth which is after
godliness. It hath been the merciful vouchsafement of the
divine goodness, so to order it, that those things are plain and
but few, which are of more absolute necessity in religion. This
may be seen by the summary accounts which we find some
times given thereof, repentance towards God, and faith towards
our Lord Jesus Christ. (Act. 20. 21.) Which two things (in
timated to comprehend the whole counsel of God) do mani
festly suppose the state of apostacy, and express the way of re
medy; whereinto,when we are brought, how succinct and clear a
recapitulation of our duty have we in that of our Saviour, "Thou
shalt love the Lord thy God, with all thy heart, and with all thy
soul, and with all thy mind : and thou shalt love thy neighbour
as thyself !'' To a w T ell-complexioned spirit, how comprehensive
and full, how savoury and acceptable will these things appear !
Nor would such a one part with the substantial fulness of these
few words for all the treasures of both the Indies. How truly
is it called, that good, that acceptable and perfect will of God I
(Rom. 12. 2.) And how fitly to be preferred before thousand!
of gold and silver ! Things of highest value are not bulky; their
excellency is the greater by being contracted; and that, being
in themselves precious, they are so conveniently portable. How
easily are these dictates carried about with us through our whole
course ! and how universally useful are they for the well-guid-
ingofit, to such as have a greater mind to do their duty than move
questions about it ! Two things are both opposite to this rule
and not a little prejudicial to the delight of religious conversa-
tion, (by which it will appear, how conducible to it the matter
here directed is) namely, excessive curiosity in the speculation
of truths belonging to religion ; without designing to refer them
to practice ; (which hath been animadverted on before,) and an
equally excessive scrupulosity about matters of practice. It
were indeed an argument of a desperate mind, and destitute of
any fear of God, to be careless what we do, and unconcerned
whether the way we take, in this or that case, be right or wrong.
But it is certain, there may be an excess in this matter, and too
eftenis; that is, there may be a scrupulosity which is both
HAP. II. 0* DELIGHTING IN GOD, 1 l
causeless and endless. There is surely some medium in travel
ling between a careless wandering we mind not whither, and a
perpetual anxiety whether we be in our way or no, with often
going back to inquire. This would quite destroy both th
pleasure of the journey, and the progress of it. Some difficul
ties may occur, which should justly occasion one to make a
stand and consider. But probably, very many cases that some
do agitate with much disquiet to themselves and others, would
soonest be expedited by sincerity, and reducing them to the
law of love,
It would however make much for our pleasant, delightful
walking on in the way of God, to have a mind (informed once
and established thoroughly in the belief of the principal doc
trines of Christian religion) well furnished also with the most
useful practical precepts, which might at every turn be ready at
hand to be applied upon emergencies ; which they whom pre
dominant self-interest or corrupt inclination render not difficult
to the apprehending of their duty, (our way is not usually
otherwise so very intricate) may cheerfully and innocently
guide themselves by. " He that walketh uprightly, walketlj
surely." Though some men's way may, by the circumstances
of their conditions, be much more perplexed than others, who
are therefore concerned to be the more wary. But the diffi
cult toil and tug that some have with themselves, is, how by
contrived explications they may make their rule bend and yield
to their self-biassed humours and ends; which because they find it
not easy to do with full satisfaction to their consciences, (that see
more than they would have them, and are yet not of authority
enough with them to govern and command their practice) it is not
strange, they entangle and even lose themselves amongst thorns
and briars, and meet with little delight in their way. Where
fore,
(2.) Be principally intent to have your soul become habitu
ally good and holy, by its own settled temper and complexion
inclined and made suitable to the way of righteousness and life.
It was, no doubt, with a very sweet gust and relish of pleasure,
that the Psalmist utters that gratulatory acknowledgment of
the divine goodness in this, He restoreth my soul ; he leadeth
me in paths of righteousness, for his name's sake. (Psal. 23. 3.)
The paths of righteousness are very agreeable and pleasant to a
restored, a sound and healthy soul ; to one that is now got into
a good habit, and a settled state of spiritual strength. You may
therefore take the meaning and substance of this precept, in the
apostle's (more authoritative) words, be ye transformed in the
renewing of your mind, that yc may prove what is that good,
that acceptable and perfect will of God. (Row, 12, 2.) " You
120 OP DELIGHTING IX GOT). PART I/.-
can never (as though he had said) have a proof of it, the very
palate of your soul will be vicious and still disaffected till then/
that is, till that transformation and renewing change hath past
iipon you. Then it will be pleasant to you to know the will
of God your delight will be in the law of the Lord, and in
his law you will meditate both day and night. And it will be
more pleasant to do it. You will esteem the words of his
mouth as your appointed food, and it will be as your meat and
drink to do his will. You can easily apprehend how toilsome
and painful any thing of business and labour, is to a person that
languishes under some enfeebling lazy disease. A like case it
is, when you would put one upon doing of anything spiritually
good, that is listless, indisposed 5 to every good work reprobate,-
How will the heart recoil and give back ! with how vehement
a reluctation will it resist the proposal, as if you were urging it
upon flames or the sword's point ! The carnal mind is enmity
against God, and is not subject to his law, nor indeed can be.
(Rom. 8. 7) But when once the law of God is within your
heart, you will delight to do his will. (Psal. 40. 8.) To one
that is born of God, and hath therefore overcome the world,
his commands are not grievous. 1. Joh. 5. 5. Know therefore
you must be good (really and habitually so) in order to your
doing good with any delight, in conformity to the blessed God
himself (your pattern) who therefore exercises loving-kindness
judgment and righteousness in the earth, as delighting in these
things. (Jer. 1). 24 .) You must be partaker of a divine nature,
andliave the heart-rectifying communication before discoursed
of, and become God's own workmanship, a second time, crea
ted in Christ Jesus unto good works. Eph. 2. 10. It is not to
be hoped, it can be delightful to act against inclination ; or that
a forced imitation of that good whereof you want the implanted
vital principle, can be any more pleasing to you than it is to
God, whom you cannot mock or impose upon by your most ela
borate or specious disguises. Arid therefore, since that holy 1
heart-rectitude must be had, it must be sought earnestly and
without rest. Often ought heaven to be visited with such sighs
and longings sent up thither, O that my ways were directed to
keep thy righteous judgments. Let my heart be sound in thy
statutes, that I be not ashamed. (Psal. 119. 80) And it should
be sought with expectation of good-speed and without despair,
remembering we are told, if we ask,we shall receive; if we seek
we shall find ; if we knock, it shall be opened unto us ; yea,
that our heavenly Father will much more readily give his Holy
Spirit to them that ask, than you would bread to your child
that calls for it, rather than a stone.
(3.) When once you iind your spirit is become in any mea-
. l OF DELIGHTING IN GOD. 151
sure well-inclined, and begins to savour that which is truly
good ; know yet, that it needs your continual inspection and
care, to cherish good principles and repress evil ones. Your
work is not done as soon as you begin to live ; as care about an
infant ceases not as soon as it is born. Let it be therefore your
constant business, to tend your inward man ; otherwise all
things will soon be out of course. God hath coupled delight
with the labour of a Christian, not with the sloth and neglect of
himself ; the heart must then be kept with all diligence, (Prov.
4. 23.) or above all keeping, in as much as out of it are the is
sues of life. All vital principles are lodged there ; and only
the genuine issues of such as are good and holy, will
yield you pleasure. The exercises of religion will be pleasant
when they are natural, and flow easily from their own fountain;
but great care must be taken that the fountain be kept pure.
There are other springs besides, which will be apt to intermin
gle therewith their bitter waters, or a root of bitterness, whose
fruit is deadly, even that evil thing, and bitter forsaking the.
Lord. I wonder not, if they taste little of the delights of reli
gion that take no heed to their spirits. Such a curse is upon
the nature of man as is upon the ground which was cursed for
his sake, (till the blessing of Abraham through Jesus Christ do
take place, even the promise of the Spirit, Gal. 3. 14.) that it
brings forth naturally thorns and thistles, and mingles sorrows
with his bread. But that promised blessing, that will enable a
man to eat with pleasure, comes not all at once ; nor do the in
creases of it come on, or the pleasant fruits of righteousness
spring up, but in them that give all diligence^ to add to their
faith, virtue ; and to virtue, knowledge and to knowledge, tem
perance ; and to temperance, patience ; and to patience, godli
ness ; and to godliness, brotherly-kindness ; and to brotherly-
kindness, charity ; which would make that we be not barren
nor unfruitful in the knowledge of our Lord Jesus Christ.
(2. Pet. 1. 5-9.) Otherwise, look in upon thy soul when thou
wilt, and thou wilt have no other than the dismal prospect of
miserable wastes and desolation. Consider it seriously, wretch
ed man ! who tillest thy field, but not thy soul ; and lovest to
see thy garden, neat and flourishing, but lettest thy spirit lie as
a neglected thing, and as if it were not thine;
We are directed for the moderating of our care in our earth
ly concernments to consider the lillies how they grow without
their own toil, and are beautifully arrayed without their spin
ning ; but we are taught by no such instances, to divert or re
mit our care of our inward man. To these concernments, let
Us then apply and bend ourselves. That is, carefully to observe
the first stirrings of our thoughts and desires j to animadvert
VOL. II. * R
122 OF DELIGHTING IN GOD. PARTII*
upon our inclinations as soon as they can come in view, upon
our designs in their very formation ; and inquire concerning
each, whence is is ? from a good principle or a bad ? whither
tends itj to good or hurt? will not this design, if prosecuted,
prove an unjustifiable self-indulgence ? does it not tend to an
unlawful gratifying of the flesh, and fulfilling some lusts there
of ? If so, let it be lopt off out of hand, and the axe be laid
even to the root ; strike at it, favour it not. Think with thyself,
6C This, if spared, will breed me sorrow; so much as I give to it, I
take away from the comfort of my life ; and spend of the stock
of my spiritual delight in God. Shall I let sin, the tormentor
of my soul, live and be maintained at so costly a rate ?" If any
good inclination discover itself, cherish it, confirm and strength
en it. Look up, and pray down a further quickening influ
ence. Say with thyself, now that heavenly Spirit of life and grace
begins to breathe, impart more of this pleasant vital breath thou
blessed and Holy Spirit ! Account this a seed time, now the
light and gladness are a sowing in thy soul (which are wont to
be for the righteous and upright in heart) and do promise ere
long, a joyful harvest. But if thou wilt not observe how
things go with thy soul, despair that they will ever go
well.
(4.) Be frequent and impartial in the actual exercise of gra
cious principles ; or in practising and doing as they direct.
Your actual delight arises from and accompanies your holy ac
tions themselves, and is to be perceived and tasted in them ;
not in the mere inclination to them which is not strong enough
to go forth into act. And as these principles are more fre
quently exercised, they grow more lively and vigorous, and will
thence act more strongly and pleasantly; so that your delight
in doing good, will grow with the principles it proceeds from.
But then you must be impartial and even handed herein, as
well as frequent ; and run the whole compass of that duty
which belongs to you as a Christian. Exercise yourself (as we
find the direction is) unto godliness ; (1 Tim. 4. 70 and in such
acts and parts of godliness chiefly and in the first place, as may
be the exercise of the mind and spirit, in opposition to the bo
dily exercise (whether severities imposed upon, or performan
ces that require the ministry of that grosser part) to which this
nobler kind of exercise is justly preferred. Turn the powers of
your soul upon God. Act seasonably the several graces of the
spirit that terminate directly upon him. Let none grow out of
use. At sometimes repentance, at others faith, now your love,
then your fear; none of these are placed in you, or sanctified in
vain. Retire much with God; learn and habituate yourselves
unto secret converse with him ' f contemplate his nature, attr. i*
CHAP. II. OP DELIGHTING IN GOD. 123
butes and works for your excitation to holy adoration,, reverence
and praise. And be much exercised in the open solemnities
of his worship ; there endeavouring that though your inward
man bear not the only, it may the principal part. How delight
ful ''a thing is it, to be paying actual avowed homage to the
great Lord of heaven and earth before angels and men ! And
never think your religious and devotional exercises can acquit
you, or supply the want and excuse the absence of sobriety and
righteousness. Exercise a just authority over yourselves. Keep
your imagination, passions, sensitive appetite under a due re
straint, so as to be moderate in your desires and enjoyments,
patient as to your wants and sufferings. Do to others as you
would be done unto : study common good : endeavour, so far
as your capacity can extend, all about you may be the better
for you. Forbear and forgive the injurious, relieve the necessi
tous, delight in good men, pity the bad, be grateful towards
friends, mild and unrevengeful towards enemies, just towards
all. Abhor to do not only a dishonest, but even a mean and
unworthy act, for any self-advantage. And all this out of an
awful and dutiful respect to God ; by which the ordinary acti
ons of your life may become as so many acts of religion, or be
directed and influenced thereby, tinctured as it were with the
savour of godliness. Pass thus, in your continual practice,
through the whole circle of Christian duties and graces, with an
equal respect to all God's commandments, not so partially ad
dicting yourselves to one sort of exercise, as to disuse and neg
lect the rest ; which kind of partiality is that which starves re
ligion, and stifles the delight of it.
There are those that affect the reputation of being sober, just,
kind, charitable persons, and do appear such, who yet are great
strangers to God, and to the more noble exercises of the divine
life, know not what belongs to communion with God, live not
in his love and converse, savour not heaven ; have not so much
as the taste of the great vital powers of the world to come.
Others, that pretend to much acquaintance with God, and are
much taken up in discoursing of his love, and of intimacies with
him, that count justice and charity mean things, and much be
neath them : can allow themselves to be covetous, oppressive,
fraudulent, wrathful, malicious, peevish, fretful, discontented,
proud, censorious,, merciless ; and so glory in a religion
which no one is the better for, and themselves least of
all ; and which is quite of another stamp from the pure reli
gion and undefiled. (Jam. 1. 27.) which the apostle describes
and recommends. And certainly, their religion hath as little
of pleasure in it to themselves, as it hath of beauty and orna
ment in the sight of others. So maimed a religion can be ae-
124 OP DELIGHTING IN GOD. PART. II,
companied with little delight. Would it not detract much
from the natural pleasure of a man's life, if he should lose an
arm or a leg? or have them useless and unserviceable ? or if he
should be deprived of some of his sense's, or natural faculties,
so as to be uncapable of some of the more principal functions
of life ? And if we should suppose the new creature alike
maimed and defective, will there not be a proportionable dimi
nution of its delight ? But the Spirit of God is the Author of no
such imperfect productions ; and therefore the total absence of
any holy disposition will not argue the true delight of such a
pne to be little, but none at all. However, let all the integral
parts of the new man be supposed formed at first, and existing
together ; when this creature is thus entirely framed, it is our
business to see to the due exercise, and thereby to the improve
ment and growth of the several parts, wherein if one be neg
lected, it infers a general enfeeblement of the whole. Let pa
tience have its perfect work (saith that apostle) that ye may be
perfect, and entire wanting nothing, (Jam. 1. 4.) implying,
that not only the absence of that one grace, but iis not being
thoroughly exercised, would render us very defective Christians*
We may say of the several members of this divine creature, as
is said of the complex body of Christians, if one suffer, all the
members suffer with it ; if one be honoured, all rejoice with
it. Therefore that you may experience the delightfulness of
religion, see that in the exercise and practice of it you be
entire, thorough christians.
(5.) Be ye confirmed in the apprehension, that religion is in
itself a delightful thing, even universally and in the whole na
ture of it. Whereby a double practical mistake and error will
be avoided, that greatly obstructs and hinders the actual relish
and sensation of that delight.
[1.] That either religion is in the whole nature of it such
a thing to which delight must be alien, and banished
from it; as if nothing did belong to, orj could consist with
it, "but sour severities, pensiveness and sad thoughts. Or
else,
[2.] That if any delight did belong to it at all, it must be
found only in peculiar extraordinary assurances and persuasions
of God's love ; and be the attainment consequently of none
but more eminent christians.
That apprehension being thoroughly admitted, both these,
misapprehensions fall and vanish. And it will take place, if it
be duly considered, that there is a delight that will naturally
arise from the congruity and fitness of actions in themselves,
and the facility of them, that they flow easily from their proper
principles. Whereupon, there can be no true vital act of re-
CHAP. II. OF DELIGHTING IN GOJ). 125
tigion but will be delightful. And we may appeal herein to
the judgments of such as shall allow themselves to consider,
whether the matter do not evidently appear to be so upon a
serious review and revolving with themselves of the several
gracious operations that proceed from the holy rectitude men
tioned in the Former Part; as the acts of even repentance, self-
abasement, self-denial, self- devoting, (appearing to be in them
selves most fit and becoming things,) and readily without force
proceeding (as they cannot but do) from a rectified and well-
disposed heart, how can they but be pleasant? ^And it is mnch
in our way to the experiencing of such delight, to be at a
point with ourselves, and well resolved wherein it is to be sought
and found.
(6.) However all the acts and operations of true, and living
religion be in themselves delightful, yet apply yourselves to the
doing of them for a higher reason, and with a greater design
than your own delight. Otherwise you destroy your own work
therein, and despoil your acts of their substantial, moral good
ness, and consequently of their delightfulness also. That is
not a morally good set, which is not referred to God, and done
out of (at least) an habitual devotedness to him, so as that he be
the supreme end thereof. You would therefore, by with-draw-
ing and separating this reference to God, ravish from them
their very life and soul ; yea and perfectly nullify those of them
that should be in themselves acts of religion. So as that in
respect of all your actions, that separation were unjust ; and as
to those that should be direct acts of religion, impossible.
Since therefore they are only delightful as they are vital acts,
proceeding from a principle of divine life ; and that an habitual
devotedness to God, is that very (comprehensive and most
radical) principle ; you should, by designing your own delight
in them supremely, counter-act yourself, and cross your own
end ; you should make them acts of idolatry, not religion ; and
set up your own self as the idol of jealousy, that receives the
homage of them, instead of God: whereby the unlawful pleasure
which you would engross to yourselves, will turn all to gall and
wormwood, and be bitterness in the end. That therefore you
may taste the sweetness and pleasure which belongs to a religious,
godly life, your way must be, to act on directly forward in the
simplicity of your heart, doing all that you do to and for God.
And thus that pleasure, because it is natural to such acts, will
of its own accord result and arise to you ; and so much the
more, by how much less you design for yourself in what you
do. From that uprightness and sincerity of heart towards God
it can never be separated. But to be a religious epicure, to
pray, hear, meditate, do acts of justice and chanty, only to
126 OF DELIGHTING IN GOD. FART 11.
please and humour yourselves, and that you may derive a kind
of solace and satisfaction from your own work, is to undo your
design, and blast the delight which you covet, It follows
while you seek it not ; it flies from you while you so inordinately
seek it.
(7) Yet disallow not yourself to taste and enjoy the pleasure
of well -doing. Yea, and (secondarily and in due subordination)
to design and endeavour that you may do so. It is in itself, a
covetable and lawful pleasure ; so that it be not sought and
entertained out of its own place. It is a promised pleasure,
the good man (it is said) shall be satisfied from himself. (Pro.
14, 14.) And it is by particular direction to be testified to
the righteous, they shall eat the fruit of their own doings.
Isa. 3. 10. It is God's gracious allowance to them, which it
is a part of gratitude and dutifulness to esteem and accept ;
yea, and with great admiration of the divine goodness that
hath made and settled such a conjunction between their duty
and their delight; that hath laid such laws upon them, as in
the keeping whereof there is such reward; (Psal. 19. 11.) when
as they might have been enjoined a meaner servitude, and by
the condition and kind of their work, have been kept strangers
to any thing of delight therein.
That thankful acknowledgment of the bounty and goodness
of God to them in the very constitution of his laws and govern
ment, is become a part of their duty, which cannot be done
without previous relishes of the sweetness and goodness of their
other duty. They are required in every thing to give thanks,
1 Thes. 5. 18. And it is said, they shall go on in their way
as the redeemed of the Lord, with everlasting joy upon their
heads; (Isa. 51. 11.) that they shall sing in the ways of the
Lord ; (Psal. 138. 5.) which cannot be, if they take not notice
that the ways of the Lord are pleasantness, and all his paths
peace. Prov. 3. 17. Therefore you should designedly set your
self to taste the goodness and delightful ness of holy walking.
And to that end, when you find the blessed cherishing warmth
and vigour of God's gracious communication let in upon you,
enlarging your hearts, making your way and work easy to you,
and helping you to do with an untoilsome facility, what he re
quires und calls for, and to run the way of his commandments ;
so that you can do acts of piety, righteousness and mercy as
natural acts, borne up by the power of a steady3living principle
acting in you, (as it is said, they that wait upon the Lord shaH
renew strength and mount up with wings as eagles, run with*
out weariness, and walk without fainting, Isa. 40. 31.) you
should now reflect and take notice how good and pleasant is
this I Make your pauses and deliberate 5 have your seasons of
CHAP. II. OF DELIGHTING IN GOD. If 7
respiration and drawing breath; and then bethink yourself,
commune thus with your own heart, " How do 1 now like ther
way and service of the Lord ? and a life of pure devotednes*
to him ? a course of regular walking in thorough subjection to
his laws and government ? and that the course of my actions
be as a continual sacrificing; doing all to him, and for him ?"
What do you not now rejoice that you find yourselves to offer
willingly ? Can you forbear with gratitude and joy to acknow
ledge and own it to him, that it is of his own hand that you do
this ? You should now compare your present with your for
mer state and temper, and consider how much better is it to
me to live in his fear, love and communion, than to be, as once
I wasalienated from the life of God, and as without him in the
world ! now I can trust and obey, once 1 could not. Now,
when the opportunity invites, I am in some readiness to serve
him, created to good works, a vessel fitted to my master's use ;
some time I was to every good work reprobate. Surely it is
most becoming to take a free complacency in this blessed
change. That is, not with a proud, pharisaical gloriation to
say, " God,I thank thee, I am not as other men ;" or, trusting in
yourself that you are righteous, to despise others ; but with a
mean estimation of yourself, and all you can do ; and with that
deep and constant sense, that when you have done all you can,
you are an unprofitable servant, you do but your duty. Yet
blessing God that since he hath made such things your duty,
he also doth in some measure enable you to do it; that he
hath reconciled and attempered your heart to your way and
work, and made it pleasant to you. Not hypocritically arroga
ting all to yourself, under the formal and false shew of thanks
giving to him ; or aiming only more colourably to introduce a
vain boast and ostentation of yourself, in the form of gratula-
tion to God ; but as having a heart inwardly possessed with the
humble sense who it is that hath made you differ, not only
from other men, but from yourself also.
(8.) And because that disposedness of heart unto such a
course of holy practice, may not be constantly actual, and
equally sensible at all times, (that all delight, in the ways of
God may not hereupon cease, and be broken off, which in
those sadder intervals cannot but suffer a great diminution,)
you must take heed, that as to the distempers and indisposi
tions you now discern in your own spirit, you do neither
indulge yourself nor despair ; but take the proper course of
redress.
To indulge yourself in them were mortal. Then down you
go as a dead weight into the mire and dirt, into the depths
0f the earth, and your swift and pleasant flight ends in a heavy
OF BSLK3HTING IN GOT>.
lumpish fall. You should therefore bethink yourself, that if
you yield to a slothful, sluggish temper of spirit, which you'
now feel coming on upon you, shortly you shall have nothing
(sensibly) remaining to you of your religion, but the dead and
empty forms, How waste and desolate a thing will that be !
a like thing as if you come into a deserted house where you
were wont pleasantly to converse with most delectable friends,;
arid you now find nothing but cold bare walls. How dismal
will it be when only the same duties j the same external frame
and acts of worship remain, but the spirit of life and power
which was wont to breathe in them, is retired and gone ! And
what, will you take up with that delusive unconversible shadow,
or be content to embrace the stiff and breathless carcase that
remains ? You find perhaps your spirit sinking into carnality,
an earthly temper of mind gradually seizing on you ; worldly
thoughts, cares, desires, fears, invading your heart : by the
same degrees that these come on, life retires ; you grow list
less toward God; your heart is not in your religion as hereto
fore : you keep up your fashion of praying, and doing other
duties which were your former wont ; but you languish in them.
Can you here be content to lie still and die ? and rather choose
to suffer the pains of death than of labour, by which your soul
might yet live ? Is this a time to roll yourself upon your sloth
ful bed, and say, " Soul, take thine ease," even upon the
pit's brink ? Do not agree the matter so. Think not of mak
ing a covenant with death. It is not so gentle a thing as your
slothful temper makes you think. Account the state intolerable
wherein you are so manifestly tending towards it. Think not
well of yourself and your present case. What reason soever
any have to be pleased and delighted with a course of lively
converse with God, and of walking in the Spirit ; so much
reason you have to be displeased with yourself as your case now
is; to dislike and abhor the present temper of your own soul.
If the life of religion, and its vigorous exercises be delightful,
by that very reason it appears its faint and sickly languishing?
are not so.
Therefore know, that self-indulgence is now most unsuitable
and dangerous. Labour to awaken in yourselves some sense of
your condition. Think, " Whither am I going ?" Represent to
your own soul the terrors of death. Admit the impression
thereof. Behold its frightful visage, and be startled at it. Re
count with yourself what you shall be if God who is your life
quite depart; if this shall never be, yet know that your fear lest
it should, is the means of your preservation. And let the appre
hension of the tendency of your distemper excite in you that
just and seasonable fear. How sure soever you are of the
CHAP. II. OF DELIGHTING IN COD. 129
principle that God will never utterly forsake thosd that are his
(as most certainly be never will) yet you cannot be so sure of
your application of it to yourself, as your case stands, but
that there will now be room for this fear : therefore let it be
entertained.
But though you admit a just and very solicitous fear, be sure
that you exclude not hope, tho'ugh you apprehend your case
dangerous, look not upon it as desperate. Your hope must .not
be in yourself, but in him that raises the dead, and calleth
things that are not, as though they were ; yea, makes them ex
ist and be. But if you cast away all hope, you yield yourself to
perish. This stops your breath ; so that even all smugglings for
life, and the very gaspings of your fainting heart must immedi
ately cease and end in perfect death. The danger of your case
as bad as it is, calls not for this ; nor will the exigency of it
comport with it^ when once the soul says there is no hope, it
immediately proceeds to say, I have loved strangers and
after them will I go. (Jer. 2. 25) Your hope is as necessary to
your safety as your fear ; we are saved by hope, (Rom.
8. 24.) that is of the end itself, which therefore animates to all
the encounters and difficulties of our way, as well from within as
from without. Great distempers appear in you and often re
turn ; yea, such as are of a threatening aspect and tendency.
You should yet consider you are under cure: the prescribed
means and method whereof are before you. There is balm in
Gilead, and a physician there : One in whose hands none that
trusted him ever miscarried. It is well if you find yourself sick.
The whole need him not, and will not therefore commit them
selves to his care. He hath relieved many such as you, that
apprehending their case, have been restored to him ; let them
despair that know no such way of help. Say within yourself,
though I am fallen and low, 1 shall rise and stand, renewed by
thee^ O my God. Was there never such a time with you be
fore, when in the like case you cried to the Lord and he an
swered you, and strengthened you with strength in your soul ?
(Psal. 138. S.) Say, within yourself, "Why art thou cast down,
O my soul, hope thou in God ; for I shall yet praise him, who
is the health of my countenance (where health shews itself in
lively, sprightly, pleasant looks) and my God." (Psal. 42. 11.)
And this very hope as it preserves life, so it doth the delight and
pleasure of life from being quite extinct. The joy of hope is
not to go for nothing, when it can only be said ; not, it is well
but it shall be. It is pleasant to consider that the state wherein
saints on earth are, is a state of recovery ; that though it be not
a state of perfect health, yet it is not (also) a state of death ;
but wherein they are tending to life in the perfection of it.
VOL, it. s
130 dF DELIGHTING IN GOD. PART II,
And their frequent (and very faulty) relapses shall he found
but to magnify the more, the skill and patience of their great
Physician. Therefore however you are not hence to be secure,
or imposing upon him ; yet let not your hearts sink into an ab
ject despair and sullen discontent, that you find a .distempered
frame sometimes returning. Let there be tender relentings
after God. if our heart ought often to smite you, that you have
been no more careful and watchful ; but not admit a thought
that you will therefore cast off all ; that it is in vain ever to
strive more, or seek to recover that good frame that you have
often found is so soon gone.
Instead of that, apply yourself with so much the more ear
nestness to the proper course of remedy ; and therein you must
know your own labour and diligence ; your contentions with
yourself must have a great place : otherwise it would never
have been said, be watchful and strengthen the things that re
main that are ready to die. (Rev. 3. 2.) And give all diligence
to add to your faith, virtue, &c. (2. Pet. 1.5.) Such things
would never have been charged, as duty upon you if you had
nothing to do. You must expect to be dealt with as a sort of
creatures capable of understanding your own concernments ;
not to be hewed and hammered as senseless stones that are ig
norant of the artist's intent, but as living ones to be polished
and fitted to the spiritual building, by a hand that reasonably
expects your own compliance and co-operation to its known de
sign. Unto which design though you must know you are to
be subservient and must do something; yet you must withal
consider you can be but subservient and of yourselves alone can
do just nothing. Therefore, if ever you would know what a
life of spiritual delight means, you must constantly strive against
all your spiritual distempers that obstruct it, in the power of the
Holy Ghost. And do not think that is enjoining you a course
wholly out of your power ; for though it be true, that the
power of the Holy Ghost, is not naturally yours, or at your dis
posal ; yet by gracious vouchsafement and ordination it is. If
it were not so, what means that exhortation, Be strong in the
Lord, and in the power of his might; (Eph. 6'. 10.) and that
if we live in the Spirit, let us also walk in the Spirit ; (Gal. 5,
25.) with the foregoing prescription of walking in the Spirit,
that we might not fulfil the lusts of the flesh, (ver. 1.6.) Doth
the Holy Ghost himself prescribe to us impertinently, in order
to our obtaining of his own imparted influences ? Doth not lue
know the method and way wherein they are to be conveyed ?
or would he deceive us by misrepresenting it? In short walk
ing in the Spirit must signify something ; and what can it sig
nify less than dependence on his power 5 and subjection thereto,
CHAP. II. OF DELIGHTING IN GOB, 131
with the continuance of both these ? These thercfc re are ne
cessary to the making of that power our own :
[I.] Dependence and trust : as that like phrase imports, 1
will go in the strength of the Lord God, &c. (Psal. 71- 16.)
And that, I will strengthen them in the Lord, and t hey shall
walk up and down main's name, (Zech. 10. 12) at once shews
us both the communication of the divine power, " 1 will
strengthen them in the Lord" and the way wherein it is com
municated, their walking up and down in his name, namely in
actual and continued dependence thereon. The blessed God
hath settled this connexion between our faith and his own ex
erted power. As the extraordinary works of the Spirit were
not done, but upon the exercise of the extraordinary faith,
which by the divine constitution was requisite thereunto; so
that the- infidelity which stood in the privation of this faith, did
sometimes (so inviolable had that constitution made that con
nexion) in a sort bind up the power of God, and he could do
no mighty works there, and he marvelled because of their unbe
lief, (Mark 6. 5. 6.) Why could we not cast him out ? Be
cause of your unbelief. (Mat. 17. 19. 20.) Nor also are the
works of the Holy Ghost, that are common upon all sincere
Christians, done, but upon the intervening exercise of that more
common faith. (Eph. 6. 16) Therefore is this shield to be
taken above all the other parts of the divine armature, as suf
ficient to quench all the fiery darts of the wicked ; therefore
are we said to be kept by the power of God through faith, (I.
Pet. 1. 5.) And more expressly in terms to our present pur
pose ; we are to receive the promise of the Spirit (that is the
Spirit promised) through faith. (Gal. 3. 14.) Hereby we
draw the power of that Almighty Spirit into a consent and co
operation with our spirit. So the great God suffers himself,
his own arm and power to be taken hold of by us. He is en
gaged when he is trusted ; that trust being now in this case,
riot a rash and unwarrantable presuming upon him, but such
whereto he hath given the invitation and encouragement him
self. So that when we reflect upon the promises wherein the
the gift of the Spirit is conveyed, or wherein the express grant
thereof is folded up, we may say, Remember thy word to thy
servant, wherein thou hast caused me to hope. (Prov. 1. 2. 3.
E/ek. 36'. 27. Psalm 119.)
And then surely he will not frustrate the expectation which he
hath himself been the Author of. He would never have indu-
duced those to trust in him, whom he intended to disappoint.
That free Spirit which (as the wind blows where it listeth) now
permits itself to be brought under bonds, even the bonds of
God's own covenant, whereof we now take hold by our faith ;
132 OF DELIGHTING IN GOD. ?ART II.
so that he will not fail to give forth his influence, so far as shall
be necessary for the maintaining a resolution in us of stedfast ad
herence to God and his service, and retaining a dominion over
undue inclinations and affections. How express and peremp*
tory are those words, this I say, (as though he had said) I know
what I say, I have well weighed the matter, and speak not at
random) " Walk in the Spirit, and ye shall not fulfil the lusts
of the flesh !" And so much as this affords great matter of rati
onal delight, though more sensible transports (which are not
so needful to us, and in reference whereto the Spirit therefore
retains its liberty) be not so frequent. Therefore if we aim at
the having our spirits placed and settled in the secret of the di
vine presence, entertained with the delights of it ; if we would
know and have the sensible proof of that religion which is all
life and power, and consequently sweetness and pleasure ; our
direct way is believing on the Spirit. That very trust is his de*
light, he taketh pleasure in them that hope in his mercy. (Psal.
147. 11.) It is that whereby we give him divine honour, the
homage and acknowledgments proper to a Deity ; confessing
ourselves impotent and insufficient to think any thing as of our
selves, we rely upon his sustaining hand and own our sufficien
cy to be of him. (2. Cor. 3. 5.) It is his delight to be depend
ed on as a Father by his children. He is pleased that title
should be given him the Father of spirits. (Heb. 12. 9.) To
have the spirits whicli are his offspring gathering about him
(especially those who being revolted from him and become sen
sible of their misery by their revolt, do now upon his invitation
apply themselves, and say, "Lo, now we come to thee, thou art
the Lord our God/' ) craving his renewed communications,
drawing vital influences from him, and the breath of life,
adoring his boundless fulness that filleth all in all. And when
we thus give him his delight, we shall riot long want ours. But
then we must also add,
[2.] Subjection to our dependence ; a willing, obedient sur
render and resignation of ourselves to the conduct and guidance
of that blessed Spirit. A dutiful yielding to his dictates, so as
that they have actually with us the governing, binding force and
power of a law, the law of the Spirit of life in Christ as it is
called (Horn. 8. 3.) Great care must be taken of grieving and
quenching the Spirit, of rebelling and vexing it, of resisting it,
and of striving against it (which appears to have been the hor
rid crime of the old world; his Spirit it is intimated had striven,
when it is said it should no longer strive; (Eph. 4. 30. l.Thes*
5. 19. Isa. 3. 10. Acts. 7- 5. Gen. Gen. 6.) and that it had
striven, implies a counter-striving that was now, by his penal
retirement permitted to be victorious, but their own sudden ruin
CHAP. II. OP DELIGHTING IN GOD. 133
of despiting the Spirit of grace. (Heb. 10. 29.) A wickedness
aggravated by the very style and title there given it, the Spirit
of grace ; and unto which only such a vengeance (as is intima
ted in what follows) which it peculiarly belonged to God him
self to inflict could be proportionable. When we permit our
selves entirely to the government of the Holy Ghost, thereby
to have our spirits and ways framed and directed according to
his own rules, his quickening influence, and the pleasure and
s\veet relishes thereof will not be withheld. And if the expe
rience of some christians seem not constantly to answer this,j-
who complain they pray often for the Spirit, and desire earnest-"*
ly his gracious communications, but find little of them, they are
concerned seriously to reflect, and bethink themselves whether
their distrust or disobedience, or both, have not made them de
solate. Surely we are altogether faulty in this matter : his pro
mise and faithfulness do not fail, his Spirit is not straitened.
But we either do not entirely commit and entrust ourselves to
his guidance, or we obediently comply not with it ; but either
indulge our sluggishness and neglect, or our contrary inclina
tions, and resist his dictates ; are intractable and wayward, not
apt to be led by the Spirit, and hence provoke him to withdraw
from us. Hereto we are in justice to impute it that we find so
little of that power moving in us, all the motions whereof are
accompanied with so much delight.
2. For excitation. Little one would think should be need-
full to be said more than only that we would bethink ourselves,
what all this while we have been directed to and are by this
text. If that be once understood, hath it not in itself invita
tion enough ? Do we need further to be invited to a life of de
light ? Do we need to be pressed with arguments to choose de
lightful and wholesome food, rather than gall and wormwood,
or even very poison ? It is a sad argument of the deplorate state
of man that he should need arguments in such a case ! But
because (moreover) much is to be said hereafter, to persuade
tmto delighting in God considered in the stricter notion of it,
and- that will also be applicable to this purpose ; therefore little
is intended to be said here. Only it is to be considered, do you
intend to proceed in any course of religion, or no ? If not, you
are to be remitted to such discourses as prove to you the rea
sonableness and necessity of it : which if you think nothing you
meet with sufficiently proves : think with yourself how well you
can prove, that there is no God, and that you are no man, but
a perishing beast. For these things they are concerned not
fondly to presume and wish, but most clearly and surely to de
monstrate, who will be of no religion. But if you think that
horrid; and resolve to own something or other of religion;
134 OF DELIGHTTING IN G0I>. PART IT.
will you here use your understanding, and consider ? Is it in
deed so horrid a thing to disavow all religion ? And what
is it better to pretend to it to no purpose ? You find the re
ligion is all but shew and shadow, mere empty vanity and mock
ery, which is not delightful. If you will not choose a better,
because it is delightful, (as you are not advised to do for that
as your chief reason) yet at least choose that which is so, be
cause it is in other more considerable respects eligible, as be
ing most honourable and pleasing to him that made you, and
only safe and profitable to yourself. And what shall your re
ligion serve for, that will not answer these purposes r And if
you be not ashamed to spend so considerable a part of the time
of your life, as the exercises of your religion will take up, in do-
rngthat (as was said before) whereof you can give no account ;
yet, me-thinks you should be afraid to make such things the
subject of your vanity, as do relate to God, either really or in-
your opinion. Can you find nothing wherein vainly to trifle,
but the sacred things of the great God of heaven, and the eter
nal concernments of your own soul ? And shall the time spent
#bout these matters be peculiarly marked out as your idle time,
wherein you shall be doing that only which shall wholly go for
loss and signify nothing ? The religion which is not delightful
can turn to no better account.
If therefore you will have a religion, and you have any rea
son for that resolution, by the same reason you would have any,
you must have the pleasant delightful religion we speak of.
You have no other choice. There is no other will serve your
turn. And therefore what hath been said to divert you from
the other, ought to persuade you to the choice of this. And
"besides, since there is so much of secret delight in true sub
stantial religion, that ought not to signify nothing with you. If
we did consider the delightfulness of it alone, upon that single
account, it surely challenges the preference, before that which
is neither profitable nor delightful* And that it is in itself so
delightful, if you had nothing to inform you but the report of
such as profess to have tried and found it so, methinks that at
least should provoke you to try also. How sluggish a temper
doth it argue, not to be desirous to know the utmost that is in
it ! It were even a laudable curiosity to resolve upon making
trial; to get into the inmost centre of it; to pierce and press on
ward till you reach the seat of life, till you have got the secret,
and the very heart of religion and your heart do meet and join
in one. Did you never try experiments for your pleasure ?
Try this one. See what you will find in withdrawing yourself
from all things else, and becoming entirely devoted to God
through the Redeemer, to live after his will and in his presence.
. If. OF DELIGHTING IN GOD.
Try the difference between viewing truths to please your genius,
or using divine ordinances to keep up the custom, to conform
yourself to those you live among, and help to make a solemn
shew 5 and doing these things with a serious design to get into
an acquaintance with God, to have your soul transformed into
his image, that you may have present and eternal fellowship
with him. Try how much better it is, to have your lives go
verned by an awful and dutiful respect to God, than to follow
your own wild and enormous inclinations ; and whether it be
not better, what good things soever you do, to do it for the
Lord's sake, than from base and sordid motives.
And why should you be of so mean and abject a spirit, as to
content yourself to be held at the door and in the outer courts
of religion ; when others enter in and taste the rich provisions
of God's house ? Why will you distinguish yourselves by so de
basing a character ? It is a just and commendable ambition, to
be as forward here as the best. Why will you suffer this and
that and the other man to enter into the kingdom of God be
fore you ; even that kingdom which consists in righteousness^
peace, and joy in the Holy Ghost ! Think not so meanly of your
self; impose not on yourself that needless unwarrantable mo
desty, as to account you are of a lower rank than all that ever
became intimately acquainted with the hidden delights of *
godly life. At least you are as capable of being thought worthy
as any, for his sake upon whose account all must be accepted.
Therefore think with yourselves, Why should I not labour to
attain as far in the matter of religion, as this or that neighbour
of mine ? What should hinder ? Who restrains or forbids me ?
But you cannot, if you consider, but have somewhat more to
assure you of the delightful ness of it, than the mere report of
others ; for your own reason and conscience cannot but so pro
nounce, if you gc to the particulars that have been instanced
in. If you acknowledge a God, and consider yourself as a rea
sonable creature made by him, and depending on him ; you can
not but see, it is congruous and fit your spirit should be so framed
and affected towards him, towards your fellow creatures of your
own order, and all things else that do and shall circumstantiate
your present and future state, as hath been in some measure
(though very defectively) represented ; and that it must needs
be very pleasant, if it were so. You can frame in your mind an
idea of a life transacted according to such rectified inclinati
ons. And when you have done so, do but solemnly appeal
to your own judgment whether that were not a very de
lectable life and thereupon bethink yourself what your case
is, if you cannot actually relish a pleasure in what your own
judgment tells you is so highly pleasurable. Methinks you
136 O* 1 DfiLIGttTlNG IN feOD. PART II.
should reflect thus, fc What a monstrous creature am I, that
confess that delightful wherein yet I can take no delight !
How perverse a nature have I ! Surely things are much
out of order with me ; I am not what I should be ! " And one
would think, it should he uneasy to you to be as you are ; and
that your spirit should be restless till you find your temper recti
fied, and that you are in this respect become what you should be.
And will you dream and slumber all your days ? How much
time have you lost, that might have been pleasantly spent in a
course of godliness ! Do you not aim at a life of eternal delights
with God ? If you now begin not to live to God,when will you?
That life which you reckon shall never end with you, must yet
have a beginning. Will you defer till you die your beginning
to live ? Have you any hope, God will deal in a peculiar way
with you from all men, and make the other world the place of
your first heart-change ? How dismal should it be to you, to
look in and still find your heart dead towards God, and the
things of God; so that you have no delight in them. Think
what the beginnings of the divine life, and the present delights
of it, must be the earnest of to you, and make sure the ground
(betime) of so great a hope. But 1 forbear here to insist fur
ther ; and pass on to the discourse of delighting in God, under
the other more strict notion of it, namely, as the very act of
delight hath its direct excercise upon himself, which is the sub
ject of the following chapter.
CHAP III. OF DELIGHTING IN GOD. 137
CHAP. III.
Ilaving considered the practice of delighting in God as adherent
to the other duties of religion ; we are now to consider it. SE-
CONDLY. As a distinct duty of itself. In this view of it some
thing is said, by way of expostulation invitation and excitation.
First. By way of expostulation. 1. With those who are averse to
this duty. (1.) Their state shewn to be a state of apostacy.
(!2.) That their sin is great and horrid. 2. With those who are
defective in it and dispute it. (1.) The evil included in the neg
lect of this part of holy practice. (2.) What evil is derived into
it from its very faulty causes. (3.) What evils follow upon this
neglect as natural consequents.
SECONDLY.TI7Eare now to consider this delight, not as a thing
someway adherent to all other duties of religion;
but as a distinct duty of itself, that requires a solemn and direct
application of ourselves thereunto. For though it seems little to
be doubted, but there is in this precept a part of religion put for
the whole (as having a real influence, and conferring with its name
a grateful savour and tincture upon the whole) it wonld yet be
very unreasonable, not to take special notice of that part from
whence the intire frame of religion hath its name. And hav
ing shewn the nature of this duty already in the Former Part,
what is now to be said, must more directly concern the prac
tice of it ; and will (as the case requires) fall into two kinds of
discourse, namely, expostulation concerning the omission and
disuse of such practice, and invitation thereunto. And in both
these kinds it is requisite we apply ourselves to two sorts of per
sons, namely, to such whose spirits are wholly averse and alien
to it, and such, as though not altogether unpractised, are very
defective in it, and neglect it too much.
First. Both sorts are to be expostulated with ; and no doubt
the great God hath a just quarrel with mankind (whom these
two sorts do comprehend) upon the one or the other of these
accounts ; wherein it is n't we should plead with men for his
sake and their own.
1 . With those who are altogether disaffected to God aliena
ted and enemies in their minds through wicked works, and (ex
cepting such as deny his Being, with whom we shall not here
concern ourselves) at the utmost distance from delighting in
him. And as to such, our expostulation should aim at their
VOL. ir. T
13S OF DELIGHTING IN GO1>. FART It,
conviction, both of the matter of fact, that thus the case is with
them, and of the great iniquity and evil of it.
(I.) It is needful we endeavour to fasten upon such a con
viction, that this is the state of their case. For while his Being
is not flatly denied, men think it generally creditable, to be pro
fessed lovers of God ; and reckon it so odious a thing not to be
so, that they who are even most deeply guilty, are not easily
brought to confess enmity to him; but flatter themselves in their
own eyes, till their iniquity be found to be hateful. The diffi
culty of making such apprehend themselves diseased, that their
minds are under the power of this dreadful distemper, that it is.
not well with spirits in this respect, is the great obstruction to
their cure. But I suppose you to whom I now apply myself,
to acknowledge the Bible to be God's word, and that you pror
fess reverenge to the truth and authority of that word, and will
yield to be tried by it,
[1.] Therefore you must be supposed such as believe the ac
count true, which that book gives of the common state of man;
that it is a state of apostacy from God ; that the Lord looking
down from beaven upon the children of men, to see if any dic|
understand and seek God, finds they are all gone aside, (Psal.
14. 2. 3.) that is, (that the return may answer to the meaning
of the inquiry) gone off from him. Every one of them is gone
back, (Psal. 53.3.) or revolted, as it is expressed in the parallel
psalm, there is none that doth good, no not one ; (Rom. 3. 12}
which is quoted by the apostle to the intent, that every mouth
may be stopped, and the whole world may become guilty before
God. (ver. 19.) This is then a common case. And as the
same apostle charges it upon the Gentiles, that they were haters
of God ; so doth our Saviour as expressly on the Jews, (who no
doubt thought themselves as innocent of this crime as you) that
<' they had both seen and hated both him and his Father.'*
And when it is said of men, that they were by nature the
children of wrath, (Eph. 2. 3.) (they to whom he writes even as
others) do you think that is spoken of any lovers of God, as
their present state ? Or that when all by nature are children of
wrath, any are by nature lovers of him, so as to love him, and
be under his wrath both at once ? It is likely then, that against
so plain evidence, while you confess yourselves men, you will
not deny you were sometime haters of God. Well then, is the
,ease altered with you ? It is a conviction against you, that you
are of human race, till it can be evidenced you are born from
above, and are become new creatures ? And what, do you find
this ? It is not expected, you should be able to tell the very
moment when you ceased from your enmity against God, and
became his friends ; or give a punctual account of every turn
tHAP. HI. O* DELIGHTING IN GOD* 139
or motion of tho ughts in such a change : but it is to "be suppo
sed, the work was not done upon you in your sleep, so as that
you could have no animadversion of what was doing* How
ever, comparing what you sometime were with what you are,
what difference do you observe ? What were you, sometime
haters of God, and are you now come to love and delight in him
without perceiving in yourselves any difference ? Bethink your
selves, is riot the temper of your spirits just such Godward as it
Was always wont to be^ without any remarkable turn or altera
tion ? That is a shrewd presumption against you, that your
case is most deplorable. But,
[.j What is your present temper, in itself considered ? You
do love God and delight in him, how do you make it appear ?
wherein doth that friendlv and dutiful affection towards him
evidence itself? Sure love and hatred are not all one with you.
Whereby would you discern your hatred towards one you did
most flatly and peremptorily disaffect ? You would dislike the
thoughts of him, hate his memory, cast him out of your thoughts.
Do you not the same way shew your disaffection to God ? Do
you not find, that so a wicked a man (his enemy) is branded
and distinguished, God is riot in all his thoughts ? (Psal. 10. 4.)
Are not they who shall be turned into hell described thus, the
people that forget God; (Psal. 9. 170 tnat is, who willingly
and of choice forget him, or from the habitual inclination of
their hearts ? Arid is not that your case ? What could hinder
you to remember him, if you were so disposed ?
Yea, but you often forget youv friends, or those at least td
whom you are sure you bear no ill will ; and what friends
Would expect to be always in your thoughts ? It is answered ;
but you disrelish not the remembrance of a friend. Do you not
the thoughts of God ? You do not think on your absent friends
while no present occasion occurs^ to bring them to your remem
brance : but is Qod absent ? Is he far from any one of us ? Or
have you not daily before your eyes, things enough to bring
Kim to mind ; while his glorious works surround you, and you
live, move, and have f your being in hinij and your breath is in
his hand ? Have you that dependence on any friend ? Are you
under so much obligation to any ? You often do not think on
friends with whom you have no opportunity to converse ; Have
you no opportunity to converse with him ? Your friends can
lay no such law upon you, to have them much in your thoughts.
It argues a depraved inclination, not to do herein what you
ought and are bound to do. You cannot by the exercise of
your thoughts obtain the presence of a friend j you might a
most comfortable divine presence.
And what though you think not of many to whorn you bear
OF DELIGHTING IN GOD. PART H.
no ill will, nor have any converse with many such ; is it enough
to bear no ill will to God ? Will that suffice you to delighting
in him ? Are you no more concerned to mind God and con
verse with him, than with the man you never knew or had to do
with? Your unconversibleness with God, and unmindfulnese
of him, can proceed from nothing but ill will, who daily offers
himself to your converse, who seeks and invites your acquaint
ance, would have you inwardly know him, and lead your lives
with him, why is it that you do not so, but that you like riot to
retain him in your knowledge ? And that this is the sense and
language of your hearts towards him, "Depart from us, we de
sire not the knowledge of thy ways ?" It can proceed from no
thing but ill will and a disagreeable temper, that you shun the
converse of one that seeks yours ; that you will take no notice
of one that often offers himself to your view, one that meets
you at every turn, and aims to draw your eye, and cannot gain
a. look. When this is your deportment towards God, that he
passes by you, and you perceive him not ; he compasses you
about, behind and before and is acquainted with all your ways,
and with him and his ways you will have no acquaintance, re*
main alienated from the life of God, and as without him in the
world; is not this downright enmity ? Or can this deportment
agree with habitual and the frequent actual delight in God
which is required.
Again, would you not be justly taken to disaffect one whose
temper is ungrateful, whose disposition and way is unpleasing
to you ? Is it not thus with you Godward ? When you hear
of the purity and holiness of his nature, his abhorrency of all
wickedness, and how detestable to him everything is that is im
pure, and that he will not endure it; do not your hearts regret this
quality(as we must conceive of it) in the nature of God ? Which
yet, because it is very nature, doth so much the more certainly in
fer, that a dislike of it cannot but include disaffection to himself,
and that habitual and constant, since his whole way of dealing
with men, and the course of his government over the world, do
(and shall more discernibly) savour of it- do they not wish
him hereupon not to be, in this respect, what he is; which is in
effect, to wish him not to be at all ? The same thing which the
heart of the fool says,"No God;" that is, this would please such
a one to the very heart. And doth this import no enmity?
Can this stand with delight in him. Are you not disaffected to
him, whom not being able to accuse of falsehood, whom
having the greatest imaginable assurances of the impossibility
he should deceive, you will yet by no means be induced to
trust ? Consider, what doth your trust in God signify, more
than the sound of the uame ? Doth it quiet your heart, in re-
CHAP. III. Q? DELIGHTING IN GOD. HI
fereiice to any affairs you pretend to commit to him ? Doth it
purify it, and check your ill inclinations, in any thing wherein
they should he countermanded upon the credit of his word ?
What doth his testimony concerning the future things you have
not seen, weigh with you,to the altering of your course, and ren
dering it such as may comport and square with the belief of
such things ? Weuld not the word of an ordinary man, premon-
ishing you of any advantage or danger which you have no other
knowledge of, he of more value with you ? Constant suspicion
of any one, without cause or pretence most certainly argues ra
dicated enmity. You love him not whom you cannot trust.
Do you love him whom upon all occasions you most causlcssly
displease; whose offence you reckon nothing of? Is that in
genuous towards a friend, or dutiful towards a father or a lord ?
How do you, in this, carry towards the hlessed God ? Are you
wont to displease yourselves to please him, or cross your own
will to do his ? Do you take delight in him whom you make
no difficulty to vex ; whose known declared pleasure, though
you confess him greater, wiser, and more righteous than your
self, you have no more regard to, wherein it crosses your own
inclination, than you would have to that of your child, your
slave, or a fool ? Have you any thing to except against that
measure and character of loyal affection to your Redeemer and
Lord, " If ye love me, keep my commandments 5 ye are my
friends, if ye do whatsoever I command you ; this is the love
f God, that we keep his commandments ?" Do you not dis
obey the known will of God in your ordinary practice without
regret ? Do you not know it to be his will, that you " strive
to enter in at the strait gate 5" that you seek first the king
dom of heaven ;" that you " keep your heart with all dili
gence 5" that you " deny yourself crucify the flesh/' be
temperate, just, merciful, patient ? Do you aim at obeying
him in these things ? Can you say. Lord, for thy sake I re
frain the things to which my heart inclines ? Hath his pro
hibition any restraining force upon your hearts ? Do you not
allow yourself t~o be licentious, earthly, vain, proud, wrathful,
revengeful, though you know it will offend him ? and is this
your love to him, or delight in him ? Do you bear goodwill
to him whose reproach and dishonour you are not concerned
for, yea, whom you stick not to dishonour and reproach ? whose
interest among men hath no place in your thoughts, whose
friends are none of yours, whose enemies are your friends,
whose favour you care not for, nor regret his frowns, whose
worship is a burden to you, (that you had rather do any thing
than pray to him,) and his fellowship an undesired thing?
Make an estimate by these things of the temper of your hearts
142 C?F DELIGHTING IN GOET. P*ART If.
towards God; and consider whether it hespeak delight in him^
or not rather habitual aversion and enmity.
It may be you will admit these things seem to carry some
what of conviction with them ; but they concern many that are
taken for godly persons and lovers of God, as well as ihey do
you. And it may be many such may take themselves for godly
persons and lovers of God, and be mistaken as well as you.
And what will that mend your cause ? If these things will
prove a person one that hath no delight in God, they equally
prove it as to you and others, which will make nothing to your
advantage. But if they who have sincere love to God, are
in a degree peccant against the laws of such love (as tliat they
are, they will hear in due time,) they are more ready to accuse
themselves than other men ; thuy abhor themselves^ that they
do not more entirely delight in God* and repent in dust and
ashes. It better becomes you, to imitate their repentance, thar>
glory in their sinful weakness ; which while they patronize not
themselves, you should not think it can afford a valuable pa
tronage unto you. When did you check and contend with your
own hearts upon these accounts, as they are wont to do ? And
if these things, in a degree found with them, prove their de
light in God imperfect, their prevailing contraries will prove it
(however) sincere. And if you will not now understand the
difference, God grant you may not hereafter at a more
costly rate, between the imperfection and the total want of his
love ; between having your heart and soul imperfectly alive to
wards Goii and perfectly dead.
You may further say, God is out of your sight, and therefore
how can it be expected you should find a sensible delight in
him ? But is he out of tlie sight of your minds ? If he be, what
would you infer, that then you cannot delight in him at all>
and therefore that you do not ; the thing that you are charged
with all this while. But he is out of sight by the high excel
lency of his Being ; for which reason he should be delighted in
the more, that is, with a deeper delight, though not like that
you take in the things of sense : and he hath been so beyond
all things, notwithstanding his abode in that light which is in- 5
accessible. This therefore is confession without excuse ; and
would never be offered as an excuse by any, but those that are
lost in flesh and sense, have forgot they have reasonable souls,
and had rather be numbered with brutes than men ; as if there
were not many things you have not seen with the eyes of flesh,
more excellent that those you have ! or as if you had no other
faculty than eyes of fle:-h to see with ! Which since you have ?
and the depravation thereof is vicious and sinful ; as your not-
delighting in God (the matter of fact) seems to be yielded, and
0HAP. III. OF DELIGHTING IK GOD, 143
50 you quit your first post, it will thence appear, that it cannot
but be sinful too. And since at that you seem to make a stand
(as at your next post,) either thinking to deny or extenuate
the evil of it, our expostulation must follow you thither, and be
aimed,
(2.) To evince to you the greatness and horridness of that
sin. Suffer yourselves therefore to be reasoned with to this
Eurpose, and consider, That you have somewhat of delectation
i your natures, that is, you have the power naturally inherent
in you, of taking delight in ope thing or other. You have such
a, thing as love about you, Are not some things grateful and
agreeable to you, in which you can and do take complacency }
Therefore herein an act is not enjoined you which is incom
petent to your natures, or simply impossible to you. Next
then, do you not know, your delight or love ought to be placed
on some good or other that is known to you; and among things
that you know to be good, proportionably to the goodness which
you find in them, and supremely on the best ? Further, do
you not acknowledge the blessed God to be the best and most
excellent good ? as being the first and fountain-good, the ful
lest and most comprehensive,the purest and altogether unmixed,
the most immutable and permanent good ? How plain and
certain is this ? How manifestly impossible is it, if there were
not such a good, that otherwise any thing else should ever have
been good, or been at all ? Is not this as sure and evident as
any thing your senses could inform you of ? Whence is the
glorious excellency of this great creation, the beauty, loveliness,
pleasantness of any creature ? Must not all that, and infinitely
more, be originally in the great Creator of all. This, if you
consider, you cannot but see and own.
While then your own hearts tell you, you delight not in God,
do not your consciences begin to accuse and judge you, that you
deal not righteously in this matter ? And ought it not to fill
your souls with horror, when you consider, you take no delight
in the best and sovereign good ? Yea, when you look into
your disaffected hearts and find, that you not only do not de
light in God, but you cannot ; and not for the want of the
natural power, but a right inclination ? Should you not with
astonishment bethink yourselves^every one for himself, " What is
this that has befallen me; I am convinced, this is the best good,
every way most worthy of my highest delight and love, and yet
my heart savours it not !" You can have no pretence to say,
that because your heart is disinclined, therefore you are ex
cused, for you only do not what through an invincible disin
clination you apprehend you cannot do. But you should be
think yourself, "What a wretch am I, that am so ill-inclined ?
144 OP DELIGHTING IN GOD, PART II.
For is not any one more wicked according as he is more strongly
inclined to wickedness and averse to what is good ? But how
vincible or invincible, your disinclination is, you do not yet
know, not having yet made due trial. That you cannot of
yourselves overcome, it is out of question : but have you tried
what help might be got from heaven, in the use of God's own
prescribed means ? If that course bring you in no help, then
may you understand how much you have provoked the Lord.
For though he hath promised, that for such as turn at his re
proof, he will pour out his Spirit to them ; yet they who when
he calls refuse, and when he stretches out his hand regard
not, but set at nought all his counsel, &c. may call and not
be answered, may seek him early and not find him. (Prov. 1.
23. 29.) And that wickedness may somewhat be estimated by
this effect, that thus it makes the Spirit of grace retire, that
free, benign, merciful Spirit, the Author of all love, sweetness
and goodness, become to a forlorn soul a resolved stranger. If
you are so given up, you have first given up yourselves ; you
have wilfully cast him out of your thoughts, and hardened your
own hearts against him, who was the Spring of your life and
being, and in whom is all your hope. Arid whether this mal
ignity of your hearts shall ever finally be overcome or no (as
you have no cause to despair but it may be overcome, if appre
hending your life to lie upon it, you wait and strive, and pray
and cry, as your case requires ;) yet do you not see it to be a
fearful pitch of malignity ? and so much the worse and more
vidous by how much it is more hardly overcome ?
That we may here be a little more particular: consider,
[1.] How tumultuous and disorderly a thing this your
disaffection is ? You are here to consider its direct ten
dency, its natural aptitude or what it doth of itself, and
in its own nature lead and tend to. If you may withdraw
your delight and love from God, then so may all other men as
well. Therefore now view the tiling itself in the common
nature of it : and so, is not aversion to delight in God a mani
fest contrariety to the order of things ? a turning all upside
down ? a shattering and breaking asunder the bond between
rational appetite and the First Good ? A disjointing and un
hinging of the best and nohlest part of God's creation from
its station and rest, its proper basis and centre ? How fearful
a rupture doth it make ! How violent and destructive a dis
location ! If you could break in pieces the orderly contexture
of the whole universe within itself, reduce the frame of nature
to utmost confusion, rout all the ranks and orders of creatures,
tear asunder the heavens, and dissolve the compacted body of
the earth, mingle heavea and earth together, and resolve the
CHAP. III. CJP i)LlGHflNG IN GOD. 145
world into a mere heap ; you had not done so great a spoil, as
in breaking the primary and supreme tie and bond between the
creature and his Maker ; yea, between the Creator of all things
and his more noble and excellent creature. All the relations,
aptitudes and inclinations of the creatures to one another^ are
but inferior and subordinate to those between the creatures and
their common Author and Lord : and here the corruption of
the best cannot but be worst of all. Again,
[2.] What an unnatural wickedness is it ! To hate thy own
original ! To disaffect the most bountiful Author of thy life V
and being! What wouldst thou say to it if thy own son did
hate the very sight of tbee, and abhor thy presence and con
verse ? especially if thou never gavest him the least cause ? If
thou hast been always kind and indulgent, full of paternal af
fection towards him, wonldst thou not think him a vile mis
creant ? and reckon the earth too good to bear him ? But how
little, and in how low a capacity, didst thou contribute to his
being in comparison of what the great God did to thine ? How
little of natural excellency hast thou above him (it may be in
many things besides this unhappy temper he much excels thee)
when thou knowest, in thy Maker is infinite excellency beyond
what thou canst pretend unto ? And what cause canst thou
pretend of disaffection towards him ? Many good works hath
lie done for thee : for which of these dost thou hate him ?
Whereby hath he ever disobliged thee ? With how sweet and
gentle allurements hath he sought to win thy heart ! And is
it not most vilely unnatural that thy spirit should be so sullenly
averse to him, who is pleased to be stiled the Father of spirits ?
And in which respect it may fitly be said to thee, dost thou
thus requite the Lord, O foolish creature, and unwise ? (Deut,
32. 6.) Is not he thy Father? If thou didst hate thy own
self (in a sense besides that wherein it is thy dutyj and in
which kind thou hast, as thy case is, a just and dreadful cause
of selfcabhorrence ;) if thou didst hate thy very life and being
and wert laying daily plots of self-destruction, thou wert not so
wickedly unnatural. He is more intimate to thee than thou
art to thyself, That natural love which thou owest to thyself,
and the nature from whence it springs^ is of him, and ought to
be subordinate to him ; and by a superior law of nature, thy
very life if he actually require it, ought to be sacrificed and laid
down for his sake. Thy hatred towards him, therefore is more
prodigiously unnatural, than if it were most directly and im-^
placably bent against tbyself* And yet also in hating him thou
dost most mischievously hate thyself too ; and all that thou,
dost, by the instinct of that vile temper of heart towards him
thou dost it against thy own life and soul. Thou cuttest thy-
VOL, ii. u
14(1 OF DELIGHTING IN GOD. PART II,
self off from him who is thy life ; and art laying a train for the
blowing up of thy eternal hope. All that hate him love death,
(Prov. 8. 36.) Further,
[3.] It is the most comprehensive wickedness, and which
entirely contains all other in it For as the law of love is the
universal and summary law, comprehending all duty, and even
as it enjoins love to God (for love to men ought to be resolved
into that, and must be for his sake ;) so must disaffection to
( i od be comprehensive of all sin, whereinto every thing of it
resolves itself. Dost thou not see then how thou cancellest and
nullifiest the obligation of all laws, while thou liast no delight
in God? offercst violence to the very knot and juncture, wherein
they all meet and are infolded together ? Not to delight in
God therefore, What can it be but the very top of rebellion ?
What will thy sobiiety, thy justice, thy charity signify, if thou
hadst these to glory in, while thou art habitually disaffected to
thy God? Let men value thcc for these, to whom thereby thou
shcwestsome respect; but shall he, who in the mean time knows
thou bearest none to him ?
[4.] It is a most reproachful contemptuous wickedness !
To him, I mean, whom it most directly offends against I
Carries it not in it most horrid contumely and indignity
to the most high God ? It is a practical denial of all those
excellencies in him, that render and recommend him the most
worthy object of our delight ; it is more than saying, He is not
good, holy, wise, just and true. Things may on the sudden be
said that are not deliberately thought, and may be retracted the
next breath ; but a man's stated, constant course and way sig
nify the apprehension it proceeds from to be fixed, and that it
is the settled habitual sense of his- soul. Yea, and since, as hath
been said, Thou del igh test in other things whilst thou delight^-
est not in him; it plainly imports it to be the constant sense
of thy very heart, that those things are better than He. What
is it then that hath thy delight and Iov2 ? Whereon is thy heart
set ? Commune with thyself. Dost thou not tremble, when
thou findest this to. be thy very case, that thou mayest truly
say, 6i I can delight in creatures, but not in God ; can take
pleasure in my friend, but none in him ; 1 must confess it to be
the temper of my heart, that I love my father, mother, son or
daughter more than Christ. (Mat. 10. 37. Luk. 14. 26.) Is it
not then to be concluded from his own express word, that thou
art not worthy of him, and canst be none of his disciple ? Nay,
mayst thou not moreover truly say, that thou loves-t this base
impure earth more than God ? that thou takest more delight in
thy companions in wickedness ; canst more solace thyself with
a druukard on the ale bench, with a lascivious wanton, with a
CHAP. III. OF DELIGHTING IN GOD. 1 17
prophane scoffer at godliness, than with the blessed God? that
thou canst allow thyself to riot with the luxurious, and eat and
drink with the drunken, and not only do such things, but take
pleasure in them that do them, yea and thyself take pleasure
to commit iniquity ; but in the glorious holy God thou canst
take no pleasure ! Then wouldst thou be content to carry
the plain sense of thy heart written on thy forehead, and pro
claim it to all the world, as thy resolved practical judgment,
that thou accountest thy friends, thy relations, this vile and
vanishing world, thy wicked associates, thine own impure lusts,
better than God ? And dost thou not yet see the horrid vile-
ness of thy own heart in all this ? Art thou yet a harm
less innocent creature, an honest well-meaning man for all
this ?
Yea, wilt thou not see, that thine heart goe.s against thy con
science all this while ? that thou disalfectest him in whom thou
knowest thou shouldst delight ? that the temper of thy spirit
js a continual affront to thy profession, through the perfidious
falsehood and vanity whereof, thou dost but cover hatred with
lying lips? Is not that an odious thing which thou so seekest
to hide ; and which, though thou art not loath to be guilty of
it, thou art so very unwilling should be known ? And
since thou art so very loath it should be known, how canst
thou hold up thy head before that eye that is as a flame of
fire, that searches thy heart and tries thy reins, that observes
thy wayward spirit, and sees with how obstinate an aversion
thou declinest his acquaintance and converse ? Wilt thou
stand before the glorious Majesty of heaven and earth, who
knows thy disaffected heart, and say, it is but a small transgres
sion thou hast been guilty of, in not loving him and making
him thy delight ? Dost thou think this will pass for a little of
fence in the solemn judgment of the great day that is drawing
on ? Or will thy heart endure, or thy hands be strong, when
the secrets of all hearts shall be laid open, thou shalt stand
convicted before his tribunal in the sight of angels and men 5
of having borne all thy days a false, disloyal heart, full of mal
ignity and ill-will to thy Sovereign Lord, whom thou wast so
many ways obliged to serve and cleave to with delight and
love ? When the difference shall be visibly put between those
that delighted in God and them that never did, and thou shalt
be marked out for one of them that didst in heart depart from
him all thy days, and be thereupon abandoned to the society
of that horrid accursed crew, in whom only thou didst de
light : surely thou wilt not then say, thy transgression was-
small.
2. But we are also to expostulate with another sort ; who,
I4S OF DELIGHTING IN GD. FART. IT,
though they are not altogether unacquainted with this heavenly
exercise of delighting in God, yet too much disuse it, and ap
ply not themselves to it (as who do ?) with that constancy and
intention of soul as the matter requires. And these we are tq
put upon the consideration of such evils, as either are included
in this neglect, or are allied unto it (and do therefore accom
pany and aggravate the natural evil of it,) as either causing it,
or "being caused by it. And,
(1.) Those whom we now intend are to bethink themselves,
what evil is included in their neglect of this part pf holy prac
tice. And you are to judge of the evil of it by its disagreement
with such known and usual measures, as whereto our practice
should be suitable, and which in reason and justice it is to be
estimated and censured by; as for instance, the divine law, con
science, experience, obligation by kindness, stipulation, relation,
profession, tendency of the new nature, dictates of God's Spirit,
the course and drift of his design j with all which it will be
found to have very ill accord.
[1.] How directly opposite is it to the law of God! Not
only to his express written precept, but to that immutable, eter
nal law which arises from our very natures referred unto his !
The obligingness or binding force whereof, doth not so much
stand in this, That the thing to be done is such as whereto our
natures were originally inclined, (which yet is of great weight,
they having been thus inclined and determined by onr Maker
himself, so that our inclination was in this case expressive of
his will ;) but (which is indeed the very reason of that, for we
must conceive the divine wisdom in the blessed God to con
duct all the determinations of his will,) the natural unchange
able congruity of the thing itself. And therefore as to the
things whose constant fitness would render them matter of duty
to us at all times, it was provided, inclinations suitable to them
should be planted in our natures from the beginning: but
things that were to be matter of duty but for a time, having
only a present fitness unto some present juncture or state of
affairs, it was sufficient that the divine pleasure should be signi
fied about them in some way more suitable to their occasional
and temporary use, and that might not so certainly extend to all
men and times.
That great law of love to God (which comprehends this of
delighting in him) is you may be sure of that former sort, it be
ing impossible there should be a reasonable creature in being,
but it will immediately and always be his duty to love God su
premely and above all things^; yea, that you must know, is the
most fundamental of all sucli laws. And therefore, when be
cause original impressions were become so obscure and illegj-
fSHAP. III. OP DELIGHTING IN GOD. 149
ble in our natures, it became necessary there should be a new
and more express edition of them in God's written word : this
is placed in the very front of them, " Thou shalt have no other
gods before me ;" Which signifies only the having of a God in
name and no mere, if it doth not signify loving him before all
other. Wherefore when our Saviour was to tell which was the
first and great commandment, he gives it thus, " Thou shalt
love the Lord thy God, with all thy heart, and with all thy soul
and with all thy mind. (Mat. 22. 37,) The thing enjoined by
this law is most substantial, the life and soul of all other duty,
and without which all that we can do besides is but mere sha
dow ; for whatsoever we are enjoined to do else, we must un
derstand enjoined to be done out of love to God, as the princi
ple whence it must proceed ; and not proceeding thence, the
moral goodness of it vanishes as a beam cut off from the sun.
For on this (with the other which is like unto it, and which
also hangs upon this) " hang all the law and the prophets." And
what durst thou who knowest God, or rather art known of him,
neglect so great and substantial a duty ? This is not like the
command of wearing fringe on the borders of the garment, or
of not wearing a garment of linen and woollen ; wherein sure
they whom it concerned should have been very undutiful to
have disobeyed : but it is the very greatest among the great
things of the law : a duty upon which all duty depends, even
for life and breath ! Should not this have obtained in thy prac
tice, that ought to run through and animate all the rest? Or was
it fit it should lie dead,and bound up in the habitual principle
and not go forth (or very rarely) into act and exercise ? Or
didst thou do thy duty herein, by being only inclined to do it ?
Or would not the inclination, if it were right, infer (or other
wise is it like to last long without) suitable exercise ? Why was
so express a law neglected, so often enjoined (or the practice
mentioned with approbation, or the neglect of it animadverted
upon with abhorrence, in the very terms, or in terms evidently
enough of the same import) in the Sacred Volume ?* : How could
you turn over the leaves of that book and not often meet with
such words, " Rejoice in the Lord ye righteous : rejoice in the
Lord, and again I say unto you rejoice, &c."f Should not so fre
quent inculcations of the same thing have been answered by
the frequency and continuedness of your practice of it f Or wa's
it enough now and then, as it were casually and by chance to
hit upon the doing of what is so momentous a part of your re
ligion, and ought to be the business of your life? Ought it not
* Isa. 55. 1. 2. 3. Psa. 44. 19. Job. 27. 10. chap. 34. 9. Isa. 58.
14. t Psal. 33. 1. t)7. 12. Phil. 3. 1. 4. 4.
150 OF DELIGHTING IN GOD. PART 1J.
to cut your Fieart to find yourself convicted herein of a disobe
dient omission ? And when the great God exacts that stated ho
mage from you, a frequent, practical, explicit recognition and
owning of him as the supreme delight, the great solace, repose
and rest of your souls, that you have been so little awed with
the apprehension of his authority and right in this case ? when
he hath mercifully chosen, to make that the matter of his com
mand and claim, wherein your own advantage, satisfaction and
content doth so intirely consist ? That your practice is herein
disagreeable to a law, speaks it sinful : that it transgresses
so great a law highly aggravates your sin : a law so impor
tant, upon which so much depends, so express and plain, le-?
gible in the very nature of things, and in reference whereto,
the very excellency of the object would suffice to be a law to
you, and dictate your duty, if no command had been otherwise
given in the case. Surely the neglect of such a law cannot
have been without great transgression.
[2.] Your own conscience you will acknowledge ought to
be a rule to you, when it manifestly agrees with that former rule
the supreme and royal law. Do you not find yourselves herein
to have offended against that ? It may be your sleeping consci
ence did not find yourself to offend : but do you not find your
self to have offended it, now beginning to awake ? This is not
a doubtful and disputable matter, (perhaps your minding such
matters too much, hath hindered you in this) surely you will not
make a scruple of it, a difficult case of conscience, whether you
should take the Lord of heaven and earth for your God; whether
you should choose him for your portion, seek rest in him, and
place upon him your delight and love ? And if in so plain a case
your conscience hath not expressed itself offended, you have of
fended against it, in letting it sleep so securely, and not stirring
it up to its proper office and work. And know that sinning
against the light of one's own conscience, doth not stand only
in going against the actual deliberated thoughts which we have
had, but also in walking contrary to our habitual knowledge,
and the thoughts and apprehensions which thence we might
and should actually have had. Inadvertency and disregard of
known duty, is the most usual way of sinning against consci
ence. And besides, have you not in this often gone against the
repeated checks of your own consciences ? Bethink yourselves,
have you not in your prayers, intermingled frequent confess
ions of your cold love to God, and that you have taken so little
delight in him ? And were those only customary forms with
you, and words of course ? Surely (though it might not be ur
gently enough) your consciences did at such times accuse you.
And let that be a dreadful thing in your eyes, to continue a
III.
OF DELIGHTING IN GOD. 151
course which, if you consider, you cannot but condemn.
And,
[3.] Ought not your experience to have been instructive to
you ; as it commonly is to men in other matters ? Have you
not in this neglect run counter to such instruction ? By this
means you are supposed to have known the sweetness, as by that
last mentioned, the equity and fitness of delight in God. Have
not those been your best hours, wherein you could freely solace
yourselves in him ? was not one of them better than a thousand
otherwise spent ! Did you never find it good for you, in this
way, to draw nigh toGod ? (Psal.73.28)and hereupon pronounce
them blessed whom he did choose and cause to approach unto
him ? (PsaL 65. 4) And where is that blessedness of which ye
spake ? Have ye forgotten, that ye ever thus tasted how. graci
ous the Lord was ? And it is like, you have by your taste found
it also an evil thing and bitter to depart from him. Methinks you
should reckon it a great increase of your sin to have gone a-
gainst your own sense when especially your superior rule might
give you assurance it did not deceive you. And doth it not
expressly oblige you to follow its guidance,while it puts the cha
racter of perfect, or of being come to full age, upon them,
who by reason of use (or accustomedness) have senses exercis
ed to discern between good and evil ? (Heb. 5. 14.)
[4.] And what will you say to the great obligations which
the love and kindness of God have laid upon you ? Will you
not esteem yourselves to have been thereby bound to place your
love and delight on him ? could you decline doing -so without
putting a slight upon his love who is infinite in what he is,
and who is love ? was not his love enough to deserve yours ? the
love of a God, that of a silly worm ! were you not obliged to
love him back again, who was so much before hand with you
in the matter of love ? to love him who had loved you first ?
(l.Joh.4.19) The first love is therefore perfectly free ; the latter
is thereby certainly obliged and become bounden duty. How
variously and with how mighty demonstration hath that love
expressed and evidenced itself ? * It hath not glanced at you,
but rested on you, and settled in delight. He hath so stood
affected towards the people of his choice, and put a name
on them on purpose to signify his delight in them. (Isa. 62. 4.)
He rejoices over them with joy, and rests in his love to them,
(Zeph. 3. 17.) The Lord taketh pleasure in his people. (Psal.
149. 4.) His delights have from of old been with the sons of
uiun. (Prov. 8. 31.) Could he delight in such as you, and can
not you in him ? Be amazed at this i How mean an object had
lie for his delight ! How glorious an$ enamouring a one have
you ! excellency and lave in conjunction! whereas- in you were
\52 bF iJELIGttTING IN GOD. PART It;
met deformity and ill will ! he hath loved you so as to remit to
you much. To give to you and for you a great deal more 5
Himself and the Son of his delights. He then (thou shouldst
recount) did invite thee to delight in him who hath always
sought thy good, done strange things to effect it, takes pleasure
in thy prosperity, and exercises loving kindness towards thee with
delight ; who contrived thy happiness ; wrought out thy peace
at the expence of blood, even his own ; taught thee the way of
life, cared for thee all thy days, hath supplied thy wants, home
thy burdens, eased thy griefs, wiped thy tears. And if now he
say to thee ; " After all this couldst thou take no pleasure in
me ?" Will not that confound and shame thee ? He hath ex
pressed his love by his so earnest (and at last successful) endea
vours to gain thine. By this, that he hath seemed to put a
value on it ; and that he desisted not till in some degree he had
won it ; whereupon there hath been an acquaintance, a friend
ship) some intimacies between him and thee, according as So
vereign Majesty hath vouchsafed to descend, and advance sin
ful dust. And how disingenuous^ unbecoming and unsuitable
to all this is thy strangeness and distance afterwards ! It is
more unworthy to cast out of your hearts than not to have ad
mitted such a guest.
[5.] How contrary is this omission to what by solemn vow
and astipulation you have bound yourselves to ? It hath graci
ously pUased the blessed God in his transactions with men to
contrive his laws into the form of a covenant, wherein upon
terms, he binds himself to them, expecting (what he obtains
from such as become his own) their restipulation. Wonderful
grace ! that he should article with his creatures, and capitulate
with the work of his own hands ! And whereas his first and great
law (and which virtually being submitted to comprehends our
obedience to all the rest) is as hath been noted, " Thou shalt
have no other Gods before me." This also he gives forth often,
as the sum and abridgment of his covenant, " That he will be
our God, and we shall be his people/' Now this you have
consented to ; and therein bound yourselves, (as you have heard
our Saviour expounds the first and great commandment) to love
him with all your soul, c. And how well doth your neglect
to delight in him agree and consist with this? What, love him
with all your so^l in whom you can rarely find yourselves to
take any pleasure ? Surely your hearts will now misgive and
admit a conviction you have not dealt truly (as well as not
kindly) in this. What, not to keep faith with the righteous
God! To deceive a deceiver some would think not intolerable,
but what pretence can there be for such dealing with the God
of truth ?. You have vowed to him, What think you of this;
CHAP. III. OF DELIGHTING IN GOD* 153
drawing back ? Such trifling with him ; the great and terrible
God who keeps covenant and mercy for ever ! How unbe
coming is it ! to dally with him as you would with an uncertain
whiffling man ! To be off and on, to say and unsay, that he
shall be your God, and that he shall not, (for how is he your
God if you delight not in him ?) imports little of that solemn
gravity and stayedness which becomes a transaction with the
most high God. He takes no pleasure in fools ; wherefore pay
that which you have vowed. (Eccle. 5. 4 .)
[(>.] Nor doth it better agree with your relation to him,
which arises from your covenant. Thence he becomes yours,
and you his ! " I entered into covenant with thee, and thou be-
camest mine ;" and the covenant binding on both parts, the
relation is mutual : so that thereby also he becomes yours. It
is a most near; represented therefore by the nearest among men,
even the conjugal relation ; therefore how full is that Song of
Songs of expressions importing mutual delight suitable thereto J
And what a bondage (as well as incongruity) were that relation
without delight ? Have you repented your choice ? If not, why
take you not pleasure ? Why do you not rejoice and glory in it,
even as he professes to do over you ? If he should repent, in
what case were you ? Not to take pleasure in God ! your own
God ! How strangely uncouth is it ? You are not to consider
him as a stranger, an unrelated one. If he were such to you,
his own excellencies challenge to be beheld with delight. JBut
you are to reckon and say of him, " This is my beloved, and
this is my friend, &c. I am his and he is mine." And how ill
do such words become the mouth that utters them not from
the abundance of the heart, even from a heart abounding and
overflowing with love and joy 1
[7-] And how doth the temper of your heart and your prac
tice, while you take not actual, ordinary delight in God, clash
and jar with your profession ? For admit you do not then make
an express verbal profession of actual delight in God at such
times when you find it not, yet you still avow yourselves,
and would be accounted and looked upon as related to him: and
the just challenges of that relation are not any way answered,
but by a course of ordinary actual delight. So much your pro
fession manifestly imports. Whilst you profess the Lord to be
your God,you profess him to he your supreme delight. And how
is he so, when you seldom have a delightful thought of him, or
look to him with any pleasure ? And the temper of your spirit
towards him is usually strange and shy ? And bethink yourselves,
what would you then be esteemed such as care not for him,
as value him not ? Would you willingly be taken for such in
all those long intervals wherein your actual delight in him is
VOL, u. x
151 OP DKLtr.HTIXG IN GOD. PAKT II.
wholly discontinued ? Would you not be ashamed the disposi
tion of your heart towards him at such times should be known ?
Do you not Desire to be better thought of ? What is there then
at the bottom, and under the covert of your yet continued pro
fession at such times, but falsehood ? A correspondent affec
tion there is not. Is not your very profession then mere dissi
mulation and a lie ? A concealment and disguise of a heart in
wardly bad and naught ? but which only co-mforts itself tliat it
is not known; that is all day long full of earth and vanity, and
wholly taken up with either the contentments, delights and
hopes, or the cares, fears and discontents that do naturally arise
from these vile, mean objects, and so are of a kind as mean and.
vile as they ; only makes a shift to lie hid all the while, and
lurk under the appearance such a one hath put on of a lover of
God, and one that above all things delights in him. But is
this honest dealing ? or was this indeed all that was this while
to be got of God, the credit of being thought his ?
Yet it may be you will somewhat relieve yourselves, by say
ing you suppose for all this your profession was not altogether
false. For you hope there was still a principle in you by which
your heart was habitually directed towards God, and whereby
his interest did still live and was maintained in you, notwith
standing your many and long diversions from him. And while
your profession did signify that, it signified some real thing,
and so was not a false and lying profession.
But to this I say, was this all that your profession was in itself
apt, and by you designed to signify ? Surely it was apt and in
tended co signify more than habitual inclination, it carried the
appearance of such actings Godward as were suitable to your
having him for your God ; and you would it is likely have been
loath it should have been otherwise understood. And surely
whatsoever it said or imported more than the truth was false.
And again, can you be confident that so much as you sup
pose, was true ? Are you sure of this, that because you some
times found some motions of heart towards God, it is therefore
habitually inclined to him,when it very rarely puts forth itself in
any suitable acts, and for the most part works quite another way?
Whereby are habits to be known but by the frequency of their
acts ? Do not you know there are many half-inclinations and
workings of heart with some complacency Godward that prove
abortive and come to nothing, as that of the stony ground, and
that of Heb. 6. 4. do more than intimate. Surely your hope
and safety more depend upon your repentance, your return and
closer adherence to God thereupon, than the supposition your
heart is in the main sound and right amidst those more notable
declinings from him. But we will admit your supposition
CHAP. III. OF DELIGHTING IN GOD, 155
(which the consideration of the persons \ve are now dealing
with and the design of this present piece of our discourse re-
quires)and take it for granted, that amidst this your great neglect,
you have notwithstanding, a principle, a new and holy nature
in you, \vhose tendency is Godward ; whereupon, we further
say then,
[8.] And doth not your unaccustomedness to this blessed ex
ercise resist the tendency of that new nature ? And so your
practice while your hearts run a quite contrary course (for they
are not doing nothing while they are not in this delightful way
working towards God) doth not only offend against your profes
sion which it in great part belies; hut against that vital princi
ple also, which is in you ; and so your very excuse aggravates
your sin. Is there indeed such a principle in you ? And whither
tends it? Is it not from God? And doth it not then naturally aim
at him and ted towards him ? being upon both these accounts
(as well as that it resembles him, and is his living image) called
* participation of the divine nature ? Yea, doth it not tend to
delight in him ? for it tends to him as the soul's last end and
rest. What good principle can you have in you Godward it"
you have not love to him? And the property of that, is to work
towards him by desire, that it may rest in him by delight. Have
you faith in God ? That works by this love. Faith is that great
power in the holy soul by which it acts from God as a princi
ple ; love is that by which it acts towards him as an end; by
that it draws from him, by this it moves to him, and rests in
him. The same holy, gracious nature (dependency on its great
Author and Cause) inclining it both to this motion and rest ;
and to the former, in order to the latter : so by the work of the
new creature in the soul formed purposely for blessedness in
God and devotedness to him ; its aspirations, its motions, its
very pulse, breathe, tend and beat this way. But you apply not
your souls to delight in God, You bend your minds and hearts
another way. What are you doing then ? You are striving a-
gainst your own life ; you are mortifying all good inclinations
towards God, stifling and stopping the breath that your panting
heart would send forth to him ; you are busily crucifying the
wew creature, instead of the body of sin. There is somewhat
in you that would work towards God, and you suffer it not;
And is that well ? that divine thing, born of God, of heavenly
descent, that hath so much in it of sacredness by its extraction
and parentage, jou fear not to do violence to !
If indeed such a thing (as you seem to hope) be in you ; at
sometime or other you may perceive which way it beats and
t ends. The soul in which it hath place is biassed by it God-
\vard 5 and though often it is not discernible, it sometimes
156 OF DELIGHTING IN GOD, PART II.
shews its inclination. Other men, and meaner creatures, sleep
sometimes, and then their most rooted dispositions appear not ;
when they are awake they bewray them, and let them be seen
in their actions, motions and pursuits. The renewed soul hath
its sleeping intervals too, and what propensions it hath towards
God is little discernible, (and yet even then it sometimes dreams
of him, at least between sleeping and waking ; I sleep, but my
heart waketh, it is the voice of my beloved, (Cant. 5. 2.) But if
you seriously commune with yourselves in your more wakeful
seasons, you may perceive what your hearts seek and crave ;
some such sense as this may be read in them, the desire of our
souls is unto thy name, O Lord, and to the remembrance of
thee. (Isa. 26. 8.) One thing have I desired, that will I seek
after, to behold the beauty (the delight, as the word signifies)
of the Lord. (Psal. 27. 4.) And when you observe this disco
vered inclination, you may see what it is that in your too wont*
ed course you repress and strive against. That divine birth
calls for suitable nutriment, more tastes how gracious the Lord
is. You will have it feed upon ashes, upon wind and vanity ;
or (although it had the best parent, it hath so ill a nurse) when
it asks bread, you give it a stone, and let it be stung by a scor
pion : and the injury strikes higher than at it alone, even (as is
obvious) at the very Author of this divine production ; which
therefore we add as a further aggravation of this evil, namely,
[9.] That it is an offence against the Spirit of grace, whose
dictates are herein slighted and opposed; for surely with the
tendencies of the new creature he concurs. It is maintained
by him as well as produced, continually depends on him as to
its being, properties, and al! its operations. Nothing therefore
can be cross to the inclination of a renewed soul as such, which
is not more principally so to the Holy Ghost himself. And
particularly the disposing of the soul unto delight is most
expressly ascribed to him ; that very disposition being itself joy
in the Holy Ghost; (Rom. 14. 17-) and we find it numbered
among the fruits of the Spirit. (Gal. 5. 22.) You may possi
bly be less apprehensive of your sin in this, because you find him
not dictating to you with that discernible majesty, authority and
glory that you may think agreeable to so great an Agent. But
you must know, he applies himself to us in a way much imitat
ing that of nature. .And as in reference to the conservation of
our natural beings, we are assured the first cause co-operates
with inferior causes (for we live, move, and have our being in
him) though the divine influence is not communicated to this
purpose with any sensible glory, or so distinguishably, that we
ran discern what influence is from the superior cause and what
from subordinate ; our reason and faith certainly assure us of
HAP. III. OF DELIGHTING IN GOD.
what our sense can reach in this matter. So it is here also, the
divine Spirit accommodates himself very much to the same way
of working with our own, and acts us suitably to our own na
tures. And though by very sensible tokens we cannot always
tell which be the motions that proceed from him ; yet faith
teaches us from his word, to ascribe to him whatever spiritual
good we find in ourselves ; inasmuch as we are not of ourselves
sufficient to think a good thought. And if by that word we
judge of the various motions that stir in us, we may discern which
are good and which not ; and so may know what to ascribe to
the Spirit, and what not. Whereas therefore, that word com
mands us to delight in God, if we find any motion in our hearts
tending that way, we are presently to own the finger of God,
and the touch of his Holy Spirit therein. And what have you
found no such motions excited, no thoughts cast in that have
had -this aspect and tendency, which your indulged carnality
and aversion have repressed and counter-wrought ? Herein you
have grieved and quenched the Spirit.
And if it have not over-borne you into what you should have
understood to have been your duty, but have upon your un-
tractableness, retired and with-drawn from you; do not
therefore make the less reckoning of the matter, but the more
rather ; this carries more in it of awful consideration to you,
and smarter rebuke that he desisted. You must consider him
as a free Agent, and who works to will and to do of his good
pleasure. His influence is retractable, and when it is retracted
you ought in this case to reckon, it signifies a resentment of
your undutiful and regardless carriage towards him. And ought
you not to smite upon the thigh then, and say, "What have I
done ?" You have striven against the Spirit of the most high
God ; you have resisted him in the execution of his office,when
you were committed to his conduct and government ; you have
fallen out and quarrelled with your merciful guide, and slighted
at once both his authority and love. This could be no small
offence. And you are also to consider, that when such a pro
vince was assigned him in reference to you, and such as you ;
and the great God set his Spirit to work about you; it was with
a special end and design, being the determination of most wise
counsel. And how highly doth this increase the offence ?
that,
[10.] You have herein directly obstructed the course and
progress of that design ; which could be no other than the mag
nifying of his grace in your conduct to blessedness. This is
that whereon he hath been intent ; and he hath made his de
sign herein so visible, that they that run might read what it was.
The very overture to you of placing your delights on him, speaks
158 OP DELIGHTING IN GOD. PART 11,
its end ; It is that whereby he should be most highly acknow
ledged and you blessed both at once. His known design you
ought to have reckoned did prescribe to you, and give you a
law. It is a part of civility towards even an ordinary man, not
to cross his design which I know him earnestly to intend, when
it tends no way to my prejudice, or any man's; yea, to do
so would in common interpretation, besides rudeness, argue
ill nature and a mischievous disposition. Much more would
duty and just observance towards a superior challenge so much,
as not to counter-work him, and awe a well-tempered spirit in
to subjection and compliance ; but a stiff reluctancy to the
great and known design of the blessed God, meant so directly
to our own advantage, speaks so very bad a temper ; hath in if.
such a complication of peevish wilfulness, of undutifulness and
ingratitude to him, of negligence and disregard of ourselves,
that it must want a name to express it.
And now do you see what evil the neglect of delighting in
God (accompanied as it cannot but be with the having your
hearts otherwise engaged and vainly busy) doth include and
carry in it ? Will you pause awhile and deliberate upon it ? Do
but make your just and sober estimate by the things that have
been mentioned. Measure it by God's law, and it imports ma
nifest disobedience in a matter of highest consequence; by the
judgment of your own conscience, and it imports much boldness
against light in a very plain case ; by your experience, and it
speaks an uninstructible stupidity, or a very heedless forgetful
spirit ; by the obligation laid upon you, by the kindness of this
very counsel and offer (besides many other ways) and it hath in
it great ingratitude and insensibleness of the greatest love ; -by
your covenant, and it imports treachery; by your relation, much
incongruity and undecency ; by your profession, falsehood and
hypocrisy ; by the tendency of the new nature in you, unnatu
ral violence; by the dictates of God's spirit, great untractable-
ness ; by his known declared design in this matter, a most un*
dutiful disrespect to him, with a most wretched carelessness of
yourselves, as to your nearest and most important concern.
One would think it needless to say more. But why should we
baulk anything that so obviously occurs, tending to set forth the
exceeding great sinfulness of this sin ? Therefore know, that
besides its great faultiness in itself.
(2.) Much also cannot but be derived into it from its very
faulty causes. It supposes and argues great evils that flow into
it, and from which it hath its rise.
[l.j Great blindness and ignorance of God. For is it possi
ble any should have known and not have loved him ? or have
Mield his glory and not have been delighted therewith ? and
VHAP. III. OF DELIGHTING IN GOD-
that with such delight and love as should have held a settled
seat and residence in them. And can your ignorance of God
be excusable or innocent ? The apostle's words are too applica
ble ; some have not the knowledge of God, I speak it to your
shame. (1. Cor. 15. 34.) Do you pretend to him, and know
him not ? worship him so oft, and worship you know not what?
held such opportunity of knowing him, and yet be ignoiant ?
At least it would be thought, In Judah is God known, and that
his name were great in Israel, (Psal. ?6. ! 2.) where he hath
had his tabernacle and dwelling place. Here one would think
his altar should not bear the same inscription as at Athens, <f To-
the unknown God." How express hath his discovery of himself
been to you ! and how amiable ! What was there in it not de
lectable ? or in respect whereof he hath not appeared altoge
ther lovely ! as it were composed of delights ! You have had op
portunity to behold him clad with the garments of salvation and
praise; and as he is in Christ, in that alluring posture, "reconcil
ing the world to himself/' wherein all his attributes have visibly
complied to the reconciling design; his boundless fulness of life
and love not obstructed by any of them, from flowing out in
rich and liberal communications. If you had not excluded
that glorious pleasant light wherein he is so to be beheld, you
would have beheld what had won your hearts fully, and bound
them to him in everlasting delight and love. And have you not
reason to be ashamed you have not known him better, and to
better purpose ! Alienation from the life of God (Eph. 4. 18.)
proceeds from blindness of heart, that is a chosen affected vo
luntary blindness. Qr if your knowledge of him be not
little,
[2.] Your little delight in him argues much unmindfulness
of him ; at least that you have not minded him duly, and ac
cording to what you have known. It might here be seasonable
to suggest to you, how likely it is, that several ways your great
faultiness in the matter of thinking of God may have contribu
ted to the withholding of your delight from him. Consider
therefore,
First. Have not your thoughts of him been slight and tran
sient ? Have they not been overly superficial thoughts ? casual
pnly, and such as have dropped into your minds as it where by
chance, fluid and roving, fixed neither upon him nor into your
hearts ? Too much resembling what is said of the wicked man,
God is not in all his thoughts ; (Psal. 10. 4.) he hath not been
amidst them. Your thoughts have not united upon him, he
hath not been situated and centred in them. Was not this the
<:ase ? You bestowed upon him it may be now and then a hasty
passant glance, the. careless cast of a wandering eye; and was
160 OF DELIGHTING IN GOD. PART II.
this likely to beget an abiding permanent delight ! have yoifr
been wont to compose yourselves designedly and on purpose to
think of him, so as your thoughts might be said to have been
directed towards him by the desire and inclining bent of your
heart ; according to that, the desire of our soul is towards thy
name, and to the remembrance of thee! (isa. 26. 8.) Whence it
is that it is represented as the usual posture of them whom he rec
kons among his jewels, and for whom the book of remembrance
was written, that they thought on his name : a thing that they
might be known by, and distinguished from other men. Where
fore it is observable that their remembrance of him, was
thought worth the remembering, and to be transmitted into
records never to be forgotten. The evil of your not delight
ing in God, hath a great accession from your negligent think
ing of him.
Secondly. Have not your thoughts of him been low and
mean, such as have imported light esteem ! Compare them with
those admiring thoughts, Who is like unto thee, O Lord among
the gods ! who is like thee, glorious in holiness ! (Deut. 32.
15.) O Lord, our Lord, how excellent is thy name in all the
earth! (Psal. 8. 1.) How unlike have yours been to such
thoughts ? Bethink yourselves how deeply culpable you have
made your neglect to delight in God, by your unworthy thoughts
by which you have detracted so unspeakably from the divine
excellency* hence you have more to account for than
merely not delighting in God, a rendering him such to your
selves, as if he were not worthy to be delighted in. How ought
this to shake your hearts !
Thirdly. Have they not been hard thoughts ; full of censure,
and misjudging of his nature, counsels, ways, and works ? have
there not been perverse reasonings, with dislike of his me
thods of government over men in this present state ! as if he
had too little kindness for such as you would have him favour,
and too much for others ; judging his love and hatred by false
measures ! This seems to be much the evil unto which the in
junction of delight in God is here opposed in this psalm and
whence it may be estimated, how directly that militates against
this, and prevailing, excludes it. Perhaps you have delighted
so little in God because ye have thought (the thing that is so
wearisome to him,) every one that doth evil is good in the sight
of the Lord, and he delighteth in them ; and have said in your
hearts , where is the God of judgment ? Or have you not been
more peccant in your apprehensions of his rules and resolutions
for the disposing of men as to their eternal states ? Have you
not disbelieved the revelation he hath given of his nature, and
express declarations of his mind aud purpose touching these
CHAt. III. OF DELIGHTING IN GOD.
matters ? Was it not enough for you to have known his graci
ous propensions towards returning sinners, that desire him again
For their God, and willingly accept the grace, and submit them
selves to the conduct and government of his Son ? Should not
this have allured and won your hearts to him, and made you,
with humble, thankful admiration of his grace, resign and yield
yourselves to be his for ever ? Have you not measured your ap
prehensions of him by the suggestions and misgivings of your
guilty, jealous hearts ; or by your experienced animosity, and
the implacablenesS of your own spirits towards such as have of
fended you ; as if he could forgive no more than you are disposed
to do ? Have you not opposed your own imaginations of him to
his express testifications of himself,that "He is love; slow to an
ger, and of great mercy, &c. And that as the heavens are high
above the earth, so are his ways above your ways, and his thoughts
above your thoughts r" Have you not (against his plain word)
thought him irreconcilable, and averse to the accepting of any
atonement for you ? prescribed and set bounds to him, and
thought your sin greater than could be forgiven ? And if here
upon you have not delighted in him, and have found all inge
nuous affection towards him stifled within you, as your not de
lighting in him, was a foul evil ; the more sinful injurious
cause (denying the infinite goodness of his nature* and giving
the lie to his word) hath made it beyond all expression worse.
And further at least consider,
Fourthly. Have not your thoughts of God been few ? Is not
the meditation of him with you an unwonted thing ? The Psal
mist, resolving to mind him much, to praise and sing to him as
long as he lived, and while he had any being ; (Psal. 104. 33.)
doth as it were prophesy to himself, that his meditation of him
should be sweet. Frequent right thoughts of God, will surely
be pleasant delightful thoughts : but your little delight in God
too plainly argues, you have minded him but seldom* And
how full of guilt is your not delighting in God upon this ac
count ! How cheap is the expence of a thought ! What, that
so much should not be done in order to the delightful rest of
your soul in God !
[3.] It supposes much carnality, a prone inclination and ad-
dictedness to this earth and the things of it ; arid thereupon
argues in you a very mean, abject spirit. While you can take
no pleasure (or do take so little) in God, is there nothing else
wherein you take pleasure ! And what is it ? God Jiath in this
matter no other rival than this world. It is its friendship that
is enmity to him; (Jam. 4. 4.) something or other of it, the lust
of the flesh, the lust of the eye, or the pride of life prevails far,
while the love of the Father hath so little place in you* (1, John
VOL. ir, Y
IGJ OF DELIGHTING IN GOD. PART II.
2. lf>.) Whither are you sunk? into \\o\v low and vile a tem
per of spirit, when you can take pleasure in so base things, ra
ther than in the bfessed God ; and quit so high and pure de
lights for mire and dirt ? What hath thus carnalized your minds
that you savour only the things of the flesh, and divine things
are tasteless and without relish ? Nor are you to think more fa
vourably of your case, if you take little actual complacency in the
world also ; probably it is because you have little of it to de
light in ; it may be you are more acquainted with the cares of
it than the delights ; or your desire after it is much larger than
your possession. It is all one for that. But what are your
hearts most apt to delight in ? or, what is most agreeable to
your temper ? It is the same thing, what earthly affection pre
dominates in you, while the temper of your spirit is earthly :
and it is thereby held off from God. Your not having actual
earthly delights to put in the balance against heavenly, is only
by accident. But all your cares, desires and hopes of that vile
kind, would turn into as vile delights, if you had your wills. In
the mean time, you are the more excuseless, and your sin is the
grosser, that even the cares and troubles of this world are of
more value with you than delight in God. How far are you
from that temper, Whom have I in heaven but thee, and whom
do I desire on earth besides thee ? (Psal. 7^- 25.)
[4.] And How sad an argument is it, of downright aversion
and disaffectedness to God, in a great degree at least yet re
maining ! Whence can your not delighting in him proceed, but
from this, as its most immediate cause ? What could hinder
you, if your heart were inclined ? Are you not astonished to be
hold this as the state of your case, that you delight not in him,
because your heart is against it ; that is, from flat enmity. And
what doth more naturally import enmity to any thing than to
turn off from it, as not being able to take pleasure in it. So God
expresses his detestation of apostates, If any man draw back,
my soul shall have no pleasure in him. (Heb. 10, 38.) And
his contempt of Jechohiah is signified by the like manner 01
speaking. Do you not tremble to think that this should be
the temper of your spirit towards God, and that your estimate
of him, as if he were a despised broken idol, and as mean a
thing, as a vessel wherein is no pleasure ? (Jer. 22. 28.) Rec
kon then thus with yourself. As your case stands, and things
do lie between God and .vou, your little delight in God can
have no more favourable account given of it, nor be resolved in
to any gentler or milder cause than enmity. And if this seem
to you not to be a cause, but to be coincident ; and fall in with
it, so much the worse. By how much less this enmity hath of
antecedency to your neglect, or the more it seems the same
CHAP. III. OF DELIGHTING IN GOD, 163
with it, so much the more it discovers the evil of the thing it
self. For hy what worse name can we call any thing than en-
mitv to God ? But we speak of your habitual temper, as that,
which is the cause of your actual neglect. And since you have
a discovery of God as the most delectable object, cannot pre
tend there is a better, have leave and free permission to place
your delight on him, ye are earnestly invited and pressed to it,
It is plain nothing else is in your way to hinder you. There
fore you delight not in him, because your heart only is averse.
(3.) We also might insist further to shew the evils that ensue
and follow upon this neglect. Such I mean, as do not follpw
casually and by accident, but which have a very inward con
nexion with it, and are its most natural consequents ; being
someway caused by it, or which it doth very directly tend to be
get. And yet these we need not be solicitously curious to dis
tinguish, as things of a kind altogether diverse from those last
mentioned under the foregoing head. For it is very apparent^ the
same things may both cause little delight in God, and be caused
thereby ; as a person may therefore riot delight in God because
he knows him not, and may therefore be the less apt to enter
tain the knowledge of him, because he hath no delight in him.
And the case is the same as to the other things spoken of as
causes of this omission, that is ? that it and they may be mutual
causes of one another. But it however equally serves the de
sign of aggravating the evil of not taking frequent actual de
light in God, that hereby sin grows, whether in the same or iu
different kinds. There is still an increase of sin, though but
of the same sort that was in being before. You ought to
consider then, as you take so little delight in God from that
very bad cause, that you have not entertained the right know
ledge of him, when you had so great opportunity to get much
of it, which makes your matter very ill ; do you not also find
that by your withholding yourselves from delighting in him,
you have still less disposition to seek his more inward acquain
tance ? And doth not that make your matter much worse ? If
you already know somewhat of him, you yet know but in part;
your object is infinite, and this knowledge so excellent,
that you cannot fully attain to it, there is still more to be
known.
'Now therefore if you did delight much in God,would you not be
pressing hard after him? (Psal. 63. 8.) would you not be following
on toknowhim? (Hos.6'.3.) And then would his goings forth be
prepared before you as the morning, and he would be still visit
ing you with fresh and increasing light ; whereupon your plea
sure would be renewed and increased by every fresh view, and
consequently your progress would be from sight to sight, and
from pleasure to pleasure; whereas now this wheel stands till, or
164 OF DELIGHTING IN GOD, PART II,
you are going back into darkness and desolation, Have you not
much the more to answer for upon this account ? The like may
be said as to the rest. The irrectitude and great faultiness of your
thoughts of God, though that contribute not a little to your not
delighting in him, yet also if you did delight in him more,
would not your thoughts of him be more deeply serious, more
highly raised ? Would you not be very unapt to take up inju-?
rious hard thoughts of him ? Would not his thoughts (once be
come precious to you, (Psal. 139. 1J.) be also numerous or in
numerable rather, as the sands of the sea shore ? Would not
your earthly temper, your strangeness and averseness to him,va-
nish and wear off, if you were more exercised in actual delight
ful converses with him ? Therefore the permanency and in
crease of those mentioned evils, and that they have got such
settled rooting in you, is all to be charged upon your not ap
plying yourselves to more frequent actual delight in God. Be
sides what may further follow hereupon, the languishment and
decays of your inward man ; the difficulty you find to trust in
God, when you are reduced to straits, (as who would commit
his concernments to one he doth not love ?) your impatience of
adverse and cross emergencies, that may often befal to you ;
your aptnes to vexation or despondency ; the easy victory a
temptation hath over you, (as surely he is sooner drawn away
from God, or into sin against him, who delights not in him ;)
your less usefulness in your place and station ; your want of
courage, resolution, zeal for God, (which are best maintained
by delight and the relishes of a sweet complacency taken in
him) your sluggishness in a course of well doing : the sense of
a toilsome, heavy labour in religion, that it begets you weariness
without rest, whence you rather affect a rest from it, than in it
and by it ) and lastly, your continual bondage by the fear of
death, which one would not dread, apprehending it only a remo
val into his presence in whom I delight. All these things (which
might have been distinctly insisted on, and more expressly ac-r
commodated to the present purpose, but that I would not be
over-tedious, and that somewhere else some or other of them
may fall again in our way) do bring in great and weighty addi
tions to the evil and guiltiness of this sin, and much tend to
lay load upon it, to fill up its measure, even unto pressing
down and running over. For how just is it, to impute to it
what it naturally causes, and lay r its own impure and viperous
births at its own door ?
And though this discourse hath been drawn out to a greater
length than was intended, it will not be lost labour, if by all
that hath been said, any that fear God shall be brought to ap
prehend more of the odiousness of this sin; and the self in-
CHAP. IV. OF DELIGHTING IN GOD, 165
dulgent thought be banished far from them, that this is either
an indifferent matter, or at least (if it be somewhat a careless) it
is one of their more harmless inadvertencies and omissions.
Which good effect, if through the blessing of God it may ac
complish, there will be the less need unto such to read on, but
take their nearer way to the immediate present practice of this
great duty, and because also it is to be hoped, that the evil of
this neglect once apprehended, will prompt and quicken serious
and considering persons to set upon the enjoined duty; it will
be the less necessary to enlarge much in that other kind of dis
course which we are now come to ; namely of invitation to this
holy exercise.
CHAP. IV.
We pass on to the next thing proposed, which is to say something,,
Secondly, By way of invitation to this duty : addressee!, 1 To
those who are less disposed to it. 2. To those who are more
disposed, or in a nearer capacity, yet are grown strange. 3. To
those who are desirous of direction how to proceed in this holj
exercise.
JJAVING as proposed in the first place expostulated with
those who are averse to this duty, and with those also who
are defective in it, we come,
Secondly, To say something by way of invitation thereunto.
Wherein yet we have reason to fear it may be too needful to
place some part of our present labour. For though in matters
of an infinitely inferior nature and concernment, any practice
is readily undertaken that is once represented reasonable and s "
gainful ; in such a business as this, a hundred difficulties are^
imagined ; we stand as persons that cannot find their hands ;*
and all the question is, (even if there be some inclination to it,
pr conviction at least it should be done,) but how shall we go
about it ? We are apt to grope as in the dark, even at noon
day, and cannot find the door or way that leads into a practice
wherein there is so much both of pleasantness and duty. There
fore as the case is, the invitation to this exercise ought, if it
were possible, to be a kind of manuduction ; and it is needful
we be not only called and pressed, but even led into it. This
166 OF DELIGHTING IN GOD. PART If.
then we are to endeavour, the giving of some plain prescriptions
that may put us into an easy and direct way of falling expe-
ditely upon this delightful work. And here; it must be con-*
sidered, that all (as hath been said} are not in an equal dis
position to it. Some are more averse, others less,, but all too
much ) therefore are we to begin as low as their case may re
quire, who are less disposed \ and so proceeding on in our
course, somewhat may fall in more suitable to them who are in
some disposition to it, but do yet need (as who do not ?) some
help and furtherance in order thereto.
1. Our invitation is addressed to those who are less disposed
to this duty. Unto whom we say therefore^
(1). It is necessary, that you do deliberately and resolvedly
design the thing itself. Propose to yourselves delighting in
God as a business unto which you will designedly and with
steadfast purpose apply your whole soul. Content not yourr
selves with light roving thoughts about it, which many have
about divers matters which they never think fit to engage them
selves in. Determine the matter fully in your own heart, and
say, " Many projects I have tried in my time, sundry things I
have turned my mind unto, to little purpose, I will now see
what there is of delight to be foun4 in God. The sloth and
aversion of a backward heart must be overcome by resolution ;
and that resolution be well-weighed, deliberately taken up,
deeply fixed, that it may last and overcome. And why should
you not be resolved in this \ joint ? Is this a matter always to be
waved ? Know you another way to be happy ? Are you yet to
learn, that a reasonable soul needs the fulness of God to make,
it happy, and that there is no other God but one ? Can there,
be any dispute or doubt in the case, when there is but one thing
to be done, besides yielding one's self to be miserable for ever ?
And what need of that, while yet there is one way to avoid it ?
Surely, that there is but one, is better than if there were a
thousand. You need not now be long in choosing ; nor do
you need to deliberate, because of any doubt in the case, but
that you may more fully comprehend in your own thoughts
that there is none, and that your resolutions may hereupon
grew the more peremptory, and secure from the danger of any
change.
To talk of any difficulty in the matter, is a strange imperti-
nency ; for who would oppose difficulty to necessity? or allege
the thing is hard which must be done ? Or must it be done,
and never be attempted ? or attempted, and not be resolved
upon ? You have nothing to do to read further, who will not
digest this first counsel, and here settle your resolution, " I will
apply myself to a course of delight in feod." If this appear
CHAP IV. OF DELIGHTING IN GOD. 167
not reasonable to you, despair that any thing will that follows;
It is foolish trifling, to look upon such writings that profess
their design, and have it in their fronts, that they are meant for
helps unto Christian practice^ only with a humour of seeing
what a man can say. And if ever you will be in earnest, you
must return to this point ; and will but waste time to no pur
pose, if you will not now set down your resolution ; that is,
that you will seek a happiness for your soul, (too long already
neglected !) a happiness that may satisfy and last; and (where
only it is to he found) in the blessed God ; and in him by set
ting yourselves to delight in him; since nothing can make you
liappy wherein you delight not. A nd that you will make use
of what you further read, according as you find it conducing,
and apt to serve your purpose herein. Then next,
(2.) Consider your present state Godward. Must you, do
you see you must come to this point, of having your delight in
God ? In what posture then are your aifairs towards him ?
How do things stand between him and you ? You do well
know, you were unacceptable to him, and his enemy ; and that
his justice and holy nature obliged him to hold you as such,
though he never gave you ground to think him implacable.
Can you delight in an enemy ? who (as matters in that case
stand) must be apprehended ready to avenge himself on you,
and as having whet his glittering sword, and made the arrow
ready upon the string, directed against your very heart ? Ap
prehend this to have been your case, and most deservedly, that
you were an impure, hateful wretch, deformed and loathsome,
one that could yield the holy God no matter of delight, full of
enmity and contrariety to him, and in whom he could not but
find much cause of most just hatred. Remember you were one
of his revolted creatures, under his most deserved \vrath and
curse. Know at how vast a distance you were from delighting
in him, or a state that could admit of it. Consider, is this still
your case? And do not rashly think it altered; or that you
have nothing to do, but out of hand to rush upon the business
of delighting in God.
(3.) Yet do not think it unalterable. Do not conclude it as
a determined and undoubted thing, that matters can never be
taken up between God and you, or you become suitable and
acceptable to him. Look not upon your vile wicked heart as
unalterably wicked ; nor upon him therefore as an irreconcila
ble enemy. Account he waits for your turning to him, as being
inclined to friendship with you. Otherwise, would vengeance
have suffered you so long to live ? Have you not been long at
his mercy ? Hath he not spared you, when it was in his power
to crush you at pleasure ? Do not think therefore (what you
Of* DELiGtttING IN 66i>* PAttf II.
have no pretence for) that he hath a destructive design upon
you, and will accept of no atonement.
(4.) Acquaint yourself with the way and terms upon which
his gospel declares him reconcilable 5 that is, that he will never
be reconciled to you while you remain wicked, n&r for your own
sake, become you never so good : that a more costly sacrifice
than you can either procure or be, must expiate your guilt, and
make your peace. If this matter could have been effected in a
less expensive way, the Son of God had not (as you know he
was) been designed himself, and made that sacrifice ^ nor a
work have been undertaken by him that might as well have
been done by common hands. And since he submitted and
undertook as he did, reckon with yourself, how highly just it is,
that the entire honour of so merciful condescension, and so
great a performance, be wholly ascribed to him. But withal
know, he shed his blood, not in kindness to your sin, but to you :
and that his design was at once to procure the death of that,
and your life ; that you need his Spirit as well as his blood ;
that to recommend and reconcile you to his holiness, as well as
this to his vindictive justice ; that as you expect ever to ex
perience and taste the delights of that communion, whereinto
he calls you, you must not only have the " blood of Christ to
cleanse you from all sin," but must also " walk in the light,
as he is in the light ;" that an entire resignation, a betrusting
and subjecting of yourself to the mercy and governing power
of the Redeemer, is necessary to the setting of things right be
tween God and you ; in whom only you may both accept God
and be accepted of him ; that he must be the centre of union
between God and you ; and that union the ground of all de
lightful intercourse. ,
(5.) Make request to him, that he would draw you into that
union with his Son ; unto whom none can come, but who are
drawn by himself. (Joh. 6.44) Do not dream and slumber in
this business ; but know your All depends on it. Consider the
exigency of your case. Do you find your heart sluggish and
indisposed to any such transaction with God and Christ ? Doth
it decline and draw back ? Know, it herein doth but act its
own nature, and do as it is, or like itself. Therefore stir up
yourself, to take hold of his strength ; (Isa. 27. 5.) in which
way, if you have mind to be at peace, you shall make peace.
Cry- to him earnestly, " Draw a poor wretch out of darkness
and death, that must otherwise be at eternal distance from thee,
and be miserable for ever. Join me to him who will bring me
to thee, and make me one for ever with thee." Hereupon,
(6.) Accepting Jesus Christ as thy Saviour and thy Lord; ac
cept in him, with all humble reverence, thankfulness and ad-
CflAP. IV. OF DELIGHTING IN GOD,
miration of divine mercy and goodness, the blessed God to be
thy God ; surrendering and yielding up thyself entirely and
fully to be his for ever. Do this unfeignedly, and with great so
lemnity ; and let it be to thee for an everlasting memorial ! re
cord it as a memorable day, wherein thou didst go out of thy
self, and all finite, narrow, limited good, and pass into union
with the eternal, immense, incomprehensible and all compre
hending good, and enter upon it as thine own ! And what ! wilt
thou delight in a God that is not thine ? Canst thou be content
to look wistly on him, as one unrelated and a stranger ? Ap
prehend (and bless God that this is the state of the case) that
in this way he offers himself most freely to thee. It were asto
nishing to think of purchasing so great a good ! the matter
were not to be offered at. But how transporting is it, that no
thing but acceptance and resignation should be needful to make
thee one with the great God, and make his fulness thine I
Therefore make haste to do this, and be not hasty in do
ing it. Defer not, but do it with great seriousness, deliberation
and fulness of consent ; considering you are about to enter into
an everlasting covenant not to be forgotten ; and doing a thing
never to be again undone. Now if herein your heart be sincere
and there be a real and vital exercise of your very soul in this
transaction with God in Christ, so as that you truly take him
for your God, preferring him in your estimation and choice
above all things, and giving up yourself absolutely and without
reservation to him as his, to be governed and disposed of by
him in all things at his pleasure ; you are hereby brought into
that state that doth admit of delighting in him. And what re
mains to be said, will concern you,
2. As persons in a nearer capacity, and who have a kind of
fundamental aptitude and disposedness of heart unto this spiri
tual work 5 and will therefore be directed to you, considered
according to that supposition. Only it is withal lobe consi
dered, in the case of many such, that they were arrived hither
long ago, and been (as was before supposed) hereupon some
what exercised and versed in this piece of holy practice, have
had many pleasant turns with God, and tasted often the delights
of his converse : but have discontinued their course, and are
grown strange to him who was their delight; have suffered
themselves by insensible degrees to be drawn and tempted
away from him ; or there hath been some grosser and more
violent rupture, by which they have broken themselves off. It
will be requisite to say somewhat more peculiar to these, for
the reducing of them again even to this unitive point. After
which, what shall ensue, may in common concern them, and
all that are arrived so far, together. For such therefore whose
VOL. ii. z
170 OF DELIGHTING IN GOD, PART 11 f
case this is, it will surely both become and concern you to take
this course :
. (1.) Make a stand, and bethink yourselves ; Can you justify
your carnage towards him whom you have taken to be your God?
Can you approve your own way ? Was this all that you obliged
yourselves unto in the day of your solemn treaty with him; only
to take on you the name of a relation to him, and so (except-
iog that you would now and then compliment him in some
piece of external heartless homage) take leave till you meet
again with him in another world ? And that in the mean
time this present world, or your carnal self (to be gratified and
served out of it) should really fee your God, and he only bear
the name ? Was this indeed your meaning ? or if it was, did
you deal sincerely in that treaty ? or can you think it was his
meaning, and that lie would expect no more from you ? Can
you allow yourselves so to interpret his covenant, and give this
as the summary account of the tenour of it ? How would you
then expound it to nothing, and make a mere trifle of it, and
make your religion a fitter service for an inanimate, senseless
idol, than the living and true God ! Do you not yet know what
the name of God imports ? Can he be a God to you that is not
acknowledged by you as your very best, the universal, and ab
solutely all-comprehending good ) But if you apprehend there
was really more in the matter ; and that you have been altoge
ther faulty in this thing. Then,
(2.) Represent to yourselves as fully as you can the great
ness of the fault. What have you made God an unneess&ry
thing to you, while the creature, your very idols, lying vanities,
were thought necessary? And these were the things upon
which you thought fit to set your hearts ! which you have
loved, which you have served, after which you have walked,
which you have sought, and whom you have worshiped !
(Jer. 8. 2.) The heap, of expressions wherewith it seemed
meet to the Spirit of God to set out the profuse lavishness of
idolatrous affection. Think how monstrous this is ! Revolve in
your own minds the several aggravations of your sinful neglect
before mentioned : and labour to feel the weight of them upon
your own spirits. Think what time you have lost from plea
sant delightful walking with God ! what damage you have done
yourselves ! how far you might have attained ! how much you
are cast behind in your preparations for a blessed eternity !
what wrong you have done him, whom you took for the God
of your life, to whom you vowed your hearts and souls ! how-
little kindly and truly you have dealt with him !
(3.) Return to him with weeping and supplication. Open
yourselves freely to him. . Let him hear you bemoaning your-
CHAP, IV* &F BELIGHTING IN GOD . 1 71
selves, pbtir out your souls to liirn, in large acknowledgments
and confessions of your guiltiness, which, while you keep
silence, will consume your bones and waste you to nothing.
"* Remember whence you are fallen,and repent and do your first
works/' Till then, he hath this against you, that you have left
your first love. And consider, is it not a grievous thing to you?
Doth it not pain your hearts, that your Lord and Redeemer
should have somewhat against you, as it were laid up, noted,
and put on record, kept in store, arid as himself remarkably
expresses it, sealed up among his treasures; (Deut. 32. 34)
somewhat that sticks with him, and which he bears in mind,and
hath lying in his heart against you ? Is this a small thing with
you ? when that must be apprehended to be his sense (arid sup
pose him saying to you) I remember the kindness of thy youth
the love of thine espousals. Jer. 2. 2.) And now since those
former days, " What iniquity hast thou found in me, that thou
art gone far from me, and hast walked after vanity, and art be
come vain ?" How confounding a thing were it, if he should
say, as some-time to others in a case resembling yours (and why
should you not take it as? equally belonging to you?) O my
people, what'hav I done unto thee ? and wherein have I wea
ried thee ? testify against me : (Mic. 6. 3.) And while the case
admits such sharp and cutting rebuke, and that it is the matter of
rebuke (not rebuke itself abstracted from the matter, that is if it
were causless) that should smart or wound ; how becoming is it,
and suitable to the case, to cast down a wounded, bleeding heart
before the Lord, and be abased in the dust at the foot
stool of his mercy seat ! And though your sin be great and
heinous ;
(4.) Yet apprehend you are before a mercy-seat; that "there
is forgiveness with him that he may be feared/' How would
this apprehension promote the humiliation which the case re
quires ! A sullen despondency that excludes hope of mercy har
dens the heart; continues the sinful, comfortless distance;
Therefore apply yourselves to him ; seek his pardon in the
blood of the Redeemer; know you need it, and that it is only
upon such terms to be obtained. Yet also take heed lest any
diminishing thoughts of the evil of your sin return, and make
you neglect the thing, or wave the known stated way of remis
sion. We are apt to look upon crimes whereby men are im
mediately offended, and which therefore arc of worse reputation
among men, as robbery, murder, &c. as very horrid. This is a
matter that lies immediately between Spirit and spirit; the God
of the spirits of all flesh and your spirit. You have had a solemn
transaction with him, and have dealt falsely. And though the
matter were secret between God and you, is it the less evil in it-
\72 OF DELIGHTING IN GOD. PART H.
self for that ? If you had dealt unworthily, and used base trea
chery towards a friend, in a matter only known to him and
yourself; would you not when you have reflected, blush to see
his face, till matters he composed betwixt you ? And is there
another way of having them composed, and of restoring delight
ful friendly converse, than by your seeking his pardon, and his
granting it ? Could you have the confidence to put yourself
upon conversing with him as at former times, without such a pre
face ? or were it not great immodesty and impudence to offer
at it ? But that when this hath been the case between the bles
sed God and you, and you now come with deep resentments,
and serious unfeigned acknowledgments of your most offensive
neglects of him, to seek forgiveness at his hand, he should be
easy and facile to forgive ; how should this melt you down be
fore him ! And this is what his own word obliges you to appre
hend and believe of him. These words he hath required to be
proclaimed to you ; Return you backsliding ones, and I will not
cause mine anger to fall upon you ; for I am merciful, saith the
Lord, and I will not keep anger for ever. (Jer. 3. 12.) Only
acknowledge your iniquity, that you have transgressed against
the Lord your God, and have scattered your ways to the stran
gers under every green tree (your oftence hath been idolatry as
well as theirs) ; turn, O backsliding children saith the Lord ;
for I ana married unto you. (ver. 13.)
What heart would not break and bleed at this overture ! You
can be recovered to no capacity of delighting in God, as here
tofore, till you sensibly feel the need of great forgiveness, and
have a disposition of heart inwardly to relish the sweetness and
pleasantness of it ; till those words do agree with the sense of
your hearts, and you can (as in a transport) cry out, O the bles
sedness of the man (as the expression imports) whose iniquity
is forgiven, and whose sin is covered I &c. (Psal. 32. 1. And
now when you are come thus far, if the temper of your spirit be
right even in this, there will be in conjunction with the de
sire, hope and value of forgiveness, at leitst an equal dread of
such future strangenesses and breaches between God and you :
and that will be very natural to you, which I next add as further
advice ;
. (5.) Most earnestly seek and crave a better and more fixed
temper of spirit ; more fully determined and bent God ward ;
that your heart may be directed into the love qf God ; that the
spirit of love, power, and a sound mind may bear rule in you
(2. Thes. 3- 5.) Be intei^ upon the recovery of that healthy
soundness, which wheresoever it hath place, will with a certain
steady power, and a strong inclining bent of love, carry your
heazt toward God. - And take heed lest you be satisfied in the
expectation and hope of forgiveness, as to your former neglects
t:HAP. IV. OF DELIGHTING IN GOD. 1/3
of God without this ; there is a manifest prejudice daily accru
ing to the Christian name and profession, hy the unequal esti
mation which that part of the doctrine of Christ hath, that
concerns the work of his Spirit upon us, regeneration, the new
creature, repentance, arid a holy life; in comparison of that which
concerns his performances and acquisitions for us, expiation of
sin, satisfaction of divine justice, forgiveness and acceptance
with God. How sweet, ravishing, transporting, doctrines, and
how pure gospel are these latter accounted by many, who esteem
the former cold, sapless, unpleasant notions ! Thence comes
Christian religion to look with so distorted a face and aspect,
as if it suffered a convulsion, that hath altered and disguised it
unto that degree, that it is hardly to he known ; being made to
seem as if it imported only a design to rescue some persons from
divine wrath and justice, without ever giving them that dispo
sition of heart which is necessary both to their serving of God
and their blessedness in him. This is not to be imputed so
much to the misrepresentation made of it by them, whose
business it hath been to instruct others, (though of them
too many may have been very faulty in almost suppressing
or insisting less, or very little, upon doctrines of the former
strain, while the stream of their discourses hath mostly
run npon the other;) for it must be acknowledged, that by very
many in our age, the absolute necessity of the great heart change
hath been both most clearly represented, and as urgently press
ed as perhaps in most that have gone before. But the matter is
plainly to be most attributed to that depravedness of man's na
ture, whence there is a most unequal and partial reception of
the truth of God ; and that which seems (taken apart by itself)
to import more of indulgence to sinners is readily caught at,
that which more directly strikes at the very root of sin, is let
pass as if it had never been spoken. And so men make up to
themselves a gospel of this tenour and import, that let the tem
per of their spirits towards God be what it will, if they rely and
rest upon the righteousness of Christ, God will be reconciled to
them. And they think they need take no further care.
But whatever is said in tke gospel of Christ besides, of the ne
cessity of being born of God, of partaking a divine nature, of
putting off the old man, and putting on the new &c. is looked
upon as if it had been thrown in by chance, and did signify no
thing. And the other, without this, is thought to be pure gos
pel ; as if these were impertinent additions and falsifications.
But will not such men understand that the detracting of any
thing from the instrument or testament of a man, as well as ad
ding thereto, makes it another thing, and none of his act or deed?
And so that their pure gospel, as they call it, is another gospel,
174 O^DB LIGHTING IN GOtf< PART It,
as they call it, is another gospel, nay (because there cannot be
another) no gospel ? Or will they not understand, how simply
impossible it is, in the very nature of the thing, that the end
should be attained, of bringing men to blessedness, (that is, to
a delightful rest in God,) without their having a new nature, a
heart inclined and bent toward God, wrought to a conformity
and agreement with God's own holy nature and will, unto which
the offer and hope of forgiveness by the blood of Christ is de
signed to win and form them ? For can men be happy in him
in whom they take no delight ? or delight in him to whom the
very temper, of their spirits is habitually unsuitable and repug
nant ? How plain are things to them that are not resolved not
to see !
Wherefore beware of contenting yourselves with the mere
hope, that upon your having admitted a conviction, and felt some
regret in your spirits for former strangeness to God, you shall be
pardoned ; so as thereupon never to design a redress, but run on.
the same course as before : and when you have hereby con-^
tracted a new score, and the load of your guilt begins to be sen
sibly heavy upon you, then betake yourselves to God for a new
pardon. What presumptuous trifling is this with the Lord of
heaven and earth ! And what do you mean by it, or seem to ex
pect ? Is it not, that God should instead of remitting your sin
to you remit your duty; cancel the obligation of that very su
preme, universal, fundamental law of nature itself, and excuse you
quite from ever loving, delighting in him, or setting your heart
upon him at all? Think not forgiveness alone then will serve your
turn ; it will signify as much as a pardon will do to a malefac
tor just ready to die of a mortal disease. He, poor man ! as
much needs a skilful physician, as a merciful prince ; and so
do you. And your matter is nothing the worse (sure) that the
person of each is sustained by the same Jesus, and that both
parts can be performed by the same hand. And know, that a
restored rectitude of spirit Godward, a renewed healthiness and
soundness of heart, with your actual delighting in God there
upon in your future course, stands in nearer and more imme
diate connexion with your final, perfect, delightful rest and
blessedness in him, than your being perpetually forgiven the
not doing of-it ; if this were supposed possible without that.
But it is not indeed supposable, for if God would not therefore
hereafter banish you his presence (as now he does not) you
would for ever banish yourselves, as now you do.
(6.) Let there be a solemn recognition and renewal of your en
gagement and the devoting of yourself to God. Again take hold of
his covenant, and see that it take faster hold of you. Do it as
if you: had never done it, as if you were now to begin with him;
CHAP. IV. OP DELIGHTING IN GOD, 17$
only that your own sin and his grace ought now to appear great
er in your eyes ; that more odious, that you have added trea
chery to disaffection ; this mom glorious and admirable, that
yet he hath left open to you a door of hope, and that there is
place for repentance, and that he is ready to treat with you agaia
on a new score. With what humility, shame, fear and trem
bling, distrust of yourself, resolution of future more diligent
circumspection and observation of your own spirit, trust and
dependence on his, ought this transaction now to be managed
with the holy God ! And when you are thus returned into the
way and course of your duty : then may what follows concern
you m common with ail others, that (being entered) desire di
rection how to proceed and improve in this holy exercise of de
lighting in God. For there are many such as have been some
what practised in this course, and being convinced of the equity
and excellency of it, desire to make progress therein, who yet
find a difficulty in it ; it goes not easily with them, they are
easily diverted and can hardly hold on in it.
3. Therefore somewhat is intended to be said to those who
are desirous of direction how to proceed in this holy exercise,
that possibly may, through the Lord's blessing be some use, as
to that (too common) case.
(1.) Let it be your great study and endeavour to get a tem
per of mind actually, ordinarily and more entirely spiritual. We
suppose the implantation of some holy and spiritual principles
in you already ; but that is not enough. For as a mind wholly
carnal, only savours the things of the flesh, will perpetually
withdraw and recoil, if you offer it any thing tending Godward;
so, in whatsoever degree it is carnal, it will do thus in a propor
tionable degree. If you say, let me now apply myself to sortie
delightful intercourse with God, while an earthly tincture is
fresh with you, and it was some carnal thing that made- the last
impression upon your spirit, many excuses will be found out*
there will be manifold diversions : it will never be thought
seasonable. Many other things will be judged necessary to be
minded first. Wherefore fence against the addictedness of your
hearts to those other things. And whereas, through the great
advantages that sensible things have upon your senses and im
agination, you are in continual danger to be over-borne and
held off from God ; this you must earnestly intend, to watch
and fortify those inlets, and not to give away your souls to sense
and the things of sense. Trust not your senses and the things
of sense. Trust not your senses and their objects to parly, but
under strict inspection. Never suffer that they should let in
upon you what is suitable and grateful to them at their own
pleasure.
176 OF DELIGHTING IN eon. PART. II r
You need to have somewhat else than sense, even a spirit of
might and power, that may countermand and over-rule in every
of those ports, and turn the battle in the gate. Those used to
be the places of most strength ; and surely here there needs
most. Your case and present state cannot admit that you se
curely give up yourselves to unmixed unsolicitous delight even
in the best object. If you intermit care and vigilancy, you will
soon have such things come in upon you, as will make a worse
mixture in your delight than they can do, and corrupt and spoil all.
Your delight were better to be mixed with holy care, than with
sinful vanity ; that tends to preserve, this utterly to destroy it.
Your state is that of conflict and warfare. You must be content with
such spiritual delight, as will consist with this state. In a time of
war and danger, when a city is beset with a surrounding enemy,
and all the inhabitants are to be intent upon common safety, their
case will not admit, that they should entirely indulge themselves
to ease and pleasure. And surely it is better to bear the incon
venience of watching and guarding themselves, and enjoy the
comforts which a rational probability of safety by such means
will allow them, than merely with the mad hope of procuring
themselves an opportunity and vacancy for freer delights, to
throw open their gates, and permit themselves and all their de
lectable things to the rapine and spoil of a merciless enemy.
Understand this to be your case. Therefore strictly guard all
the avenues of your inward man. It is better resist there and
combat vour enemy, than within your walls ; who is more ea
sily kept than driven out. There cause every occasion and ob
ject (even tljat importunes and pretends business to you) to
make a stand,"and diligently examine the errand. Let also for
this purpose a spirit of wisdom and judgment reside here, (the
gate was wont to be the place of counsel and judgment as well
as strength) that may prudently consider what is to be enter
tained and what not ; and determine and do accordingly. But
if you will have no rule over your own spirit, but let it be as a
<Mty broken down and without walls. (Prov. 25. 28 >) If you will
live careless and at ease, and think in this way to have delight
in God, your delight will soon find other objects, and grow like
that of the swine wallowing in the mire, become sensual, im
pure, and at length turn all to gall and wormwood.
It may be you have known some of much pretence to piety,
that would allow themselves the liberty of being otherwise very
pleasant in their usual conversation; by which you may imagine
delight in God (which you cannot suppose such persons unac
quainted with) may fairly consist with another sort of delight.
Nor indeed is it to be doubted but it may ; for the rules and
measures which the holy God hath set us import no such rigo-
&HAP. IV. OF DELIGHTING IN GOD. 177
rous severity, nor do confine us to so very narrow bounds,but that
there is scope and latitude enough left unto the satisfaction of
sober desires and inclinations that are of a nieaner kind. He
that hath adjoined the inferior faculties we find in ourselves to
our natures, and at first created a terrestrial paradise for inno
cent man, never intended to forbid the gratification of those fa
culties, nor hath given us any reason to doubt but that the lower
delights that are suitable to them might be innocently enter
tained : nay, and the very rules themselves of temperance and
sobriety, which he hath given us, for the guiding and governing
of sensitive desires, do plainly imply, that they are permitted.
For that which ought not to be, is not to be regulated, but de
stroyed. But then, whereas such rules do so limit the inclina
tions and functions of the low animal life, as that they mhy be
consistent with our end, and subservient to it ; how perverse
and wicked an indulgence to them were it, to oppose them at
once, both to the authority of him that set us those rules, and
(therein) to our very end itself! That delectation in the
things of this lower world, which is not by the divine law for
bidden and declared evil, either in itself* or by the undue mea
sure, season, or other circumstances thereof, is abundantly suf
ficient for our entertainment, and the gratification of this gross
er part, while we are in this our earthly pilgrimage : arid so
much can never hurt us, nor hinder our higher delights. God
hath fenced and hedged them in for us (as a garden enclosed)
by his own rules and laws set about them ; so that we cannot
prejudice or impair them, but by breaking through his enclo
sure. Our great care and stud)* therefore must be, to repress
and mortify all earthly and sensual inclinations, unto that de
gree as till they be reduced to a conformity and agreement with
his" rules and measures ; unto which they who have no regard,
and do yet pretend highly to spirituality, and delight in God,
it is apparently nothing else but mere hollow pretence ; they
only put on a good face, and make a fair shew ; look big, and
speak great swelling words of vanity, as they must be called,
while their hearts taste nothing of what their tongues utter
Spiritual delight and joy is a severe thing, separated from vain
and unbecoming levities, as well as from all earthly impurities ;
and only grows and flourishes in a soul that is dead to this world
and alive to God through Jesus Christ.
See then to the usual temper of your spirit; and do not think
it enough,that you hope the great renewing change did sometime
pass upon it ; and that therefore your case is good and safe,
and you may now take your ease and liberty : but be intent
upon this, to get into a confirmed growing spirituality, and that
VOL. II. 2 A
1/8 OF DELIGHTING IX COD. PART if*
you may find yduf are in your ordinary course after theSpirit;thcn
\v] il you savour the things of the Spirit; (Rom. 8. 5.) and then
especially* will the blessed God himself become your great de
light, and your exceeding joy. (Psal. 43.4) Retire yourself from
this vrorld, draw off your mind and heart. This is God's great
rival. The friendship of this world is enmity to him, (Jam. 4.
-4.) which is elsewhere said of the carnal mind ; (Rom. 8. 7-)
that is indeed the same thing, namely, a mind that is overfriendly
affected towards this world, or not chastely ; wherefore also in
that foremen tioned scripture, they that are supposed and sus
pected to have made themselves, in that, undue sense, friends
of this world, are bespoken under the name* of adulterers and
adultresses. You must cast off all other lovers^ if you intend
delighting in God. Get up then into the higher region where
you may be out of the danger of having your spirit inguiphcd,
and as it were, sucked up of the spirit of this world ; or of
being subject to its debasing, stupiiying influence. Bear your
self as the inhabitant of another country. Make this your
mark and scope, that the temper of your spirit may be such,
that the secret of the divine presence may become to yon as
your very element, wherein you can most freely breathe and
live, and be most at ease ; and out of which you may perceive
you cannot enjoy yourself; and that whatever tends to with
draw you from him, any extravagant motion, the beginnings
of the excursion, or the least departing step, may be sensibly
painful and grievous to you. And do not look upon it as a
hopeless thing you should ever come to this; some have come
to it; One thing have f desired of the Lord, that will I seek
after, that I may dwell in the house of the Lord, all the days of
my life, to behold the beauty of the Lord, and to inquire in his
temple. (Psal. 27. 4)
Xor was this a transient fit only with the Psalmist, but we
fmd him frequently speaking the same sense, surely goodness
and mercy shall follow me ail the days of my life, and I will
ilwclt in the house of the Lord for ever, (Psal. 23. 6.) and
cL^iiin we have the like strains; How amiable are thy tabernacles,
< ) Lord God of hosts [ my soul longeth , yea, even fainteth for
the 'courts of the Lord: blessed are they that dwell in thy house,
&c. (Psal. 84.1-4.) And what was this house more to him than
Another house, save that here he reckoned upon enjoying the
divine presence ? So that here was a heart no naturalized to
this; presence, as to affect an abode in it, and that he might lead
his life with God, and dwell with him all his days : he could
not be content with giving a visit now and then. And why
this temper of spirit in the clearer light of the gospel be
CHAP. IV. OF DKLIGHTIXG JN GOB.
iookedupon as an unattainable tiling? A lazy despondency, and
the mean conceit, that it is modest not to aim so high, starves
religion, and stifles all truly nol)le and generous desires. Liet
this then be tbe thing designed with you, and constantly pursue
and drive the design, that you may get into this disposition of
spirit towards God. His Spirit will not be restrained,!** it be duly
sought, and dutifully complied with and obeyed; if you care
fully reserve yourself for him, as one whom he hath set apart
for himself. (Psal. 4. 4.) If you will be entirely his, and keep
your distance, using a holy chaste reservedness as to other
things ; that is, such things as any way tend to indispose your
spirit towards him, or render it less suitable to his con
verse, he will be no stranger to you. And that it may be
more suitable and fit for him, you should habituate and accustom
yourself to converse in the general with spiritual things. You
will be as the things are you converse most with ; they will
leave their stamp and impress on you ; wandering after vanity,
you will become vain; minding earthly things, you will become
earthly. Accordingly, being much taken p with spiritual
things, you will bear their image, and become spiritual.
Think how unworthy it is, since you have faculties (and
those now refined and improved by divine light and grace) that
are capable of being employed about so much higher objects
than those of sense, that you should yield to a confinement, in
eo great part, to so low and mean things; whence it is, that
when you should mind things of a higher nature, it is a strange
work with you, and those things seem odd and uncouth to you,
and are all with you as mere shadow and darkness, that you
should be most familiar with. Urge on your spirit ; make at
enter into the invisible world. May you not be assured, if you
will use your understanding, that there are things you never
saw, that are unspeakably more excellent and glorious than any
thing you have seen, or than can be seen by eyes of flesh ?
Why should your mind and thoughts be limited within the nar
row bounds of this sublunary world ; so small and minute, and
(by the apostacy and sin of man) so abject and deformed a part
of God's creation ? Do not bind down your spirit to the con
sideration and view of the affairs and concernments only of this
region of sin and wretchedness ; where few things fall under
your notice, that can be a comfortable (or so greatly edifying
and instructive a) prospect to a serious spirit. But consider,
that as certainly as you behold with your eyes the wickedness
and miseries of this forlorn world, that hath forsaken God, and
is in great part forsaken of him ; so certainly, there is a vastly-
greater world than this, of glorious and innocent creatures, that
stand in direct and dutiful subordination to their common
OF DELIGHTING IN GOD, PART li.
Maker and Lord ; loving, and beloved of him ; delighting to
do his will, and solacing themselves perpetually in his blessed
presence, and in the mutual love, communion and felicity of
one another. Unto which happy number (or innumerable com
pany rather as they are called) the Redeemer is daily adjoining,
such as lie recovers and translates out of the ruins and desolation
of this miserable, accursed part of the universe.
Reckon yourself as someway appertaining to that blessed
society. Mind the affairs thereof as those of your own country,
and that properly belong to you. When we are taught to pray,
" That the will qf God may be done on earth as it is in heaven,"
can it be supposed, it ought to be a strange thing to our
thoughts, how affairs go there ? Surely faith and holy reason,
well used, would furnish us with regular and warrantable notions,
enough of the state of things above, that we should not need to
carry it as persons that have no concern therein ; or, when we
are required to be as strangers on earth, that we should make
ourselves such to heaven rather. Let your mind be much employed
in considering the state of things between God and his creatures.
Design a large field for your thoughts to spread themselves in,
(and you will also find it a fruitful one ;) let them run backward
and forward and expatiate on every side. Think how all things
sprang from God,and among them man, that excellent part of this
his lower creation j what he was towards God, and what he is now
become. Think of the admirable person, the glorious excel?;
lencies, the mighty design, the wonderful achievements and
performances of the Redeemer ; and the blessed issue he will
bring things to at length. Think of, and study much the
nature, parts and accomplishments of the new creature ; get
your mind well- instructed and furnished with apprehensions of
the whole entire frame of that holy rectitude wherein the image
of God upon renewed souls doth consist ; the several lovely or
naments of the hidden man of the heart, how it is framed and
habited, when it is as it should be towards God and towards
men. Cast about, and you will not want matter of spiritual
employment and exercise for your minds and hearts j nor have
occasion if any expostulate with you, why you mind this earth
and the things of sense so much, to say, you know not what else
to think of; you may sure find many things else. And if you
would use your thoughts to such converse, and thus daily enter
tain yourself, in this way you may expect a spiritual frame to
grow habitual to you ; and then would the rest of your business
do itself. You would riot need to be pressed and persuaded to
delight in God, any more than to do the acts of nature, to eat,
and drink, and move, yea and draw your breath.
(2.) Endeavour your knowledge or the conception you have
CHAP. IV. OF DELIGHTING IN GOP. 18 J
of God, may be more distinct and clear. For observe whether
when you would apply yourself to delight in him, this be not
the next, (or at least one) great obstruction after that of an in
disposed, carnal heart, that though you would, and you know it
is fit you should do so, you know not how to go about it ; for
you are at a loss, what or how to conceive of him. But is it fit
it should be always thus ? What ever learning and never arrive
to this knowledge ? It is most true, " we can never search out
{he Almighty unto perfection ;" and it will always be but a lit
tle portion we shall know of that glorious incomprehensible^
Being. But since there is a knowledge of God, we are required
to have our souls furnished with, and whereon eternal life de
pends, with all gracious dispositions of heart towards him, that
are the beginnings of that life; certainly the whole compass of
pur duty and blessedness is not all laid upon an impossibility.
And therefore, if we do not so far know as to love and delight
in him above all things else, this must be through our own great
default; and more to be imputed to our carelessness and con-
tentedness to be ignorant, than that he is unknowable, or hath
so reserved and shut up himself from us that we cannot know
him. There are many things belonging to the Being of God which
we are not concerned to know, and which it would be a vain
and bold curiosity to pry into : but what is necessary to direct
our practice, and tends to shew how we should be and cany our
selves towards him, is not (such hath been his gracious vouch-
safement) impossible or difficult to be known. We may ap
prehend him to be the most excellent Being ; and may descend
to many particular excellencies, wherein we may easily appre
hend him infinitely to surpass all other beings.
For we most certainly know, all things were of him, and
therefore, that whatsoever excellency we can observe in crea
tures, must be eminently and in highest perfection in him,
without the want of any thing,but what doth itself import weak
ness and imperfection ; and hath it not been his errand and bu
siness into the world, who lay in his bosom to declare him ?
(Joh. 1. 18.) And hath not he, who at sundry times and in di
vers manners spake in times past unto the fathers by the pro
phets, in these last days spoken to us by his Son, whom he hath
appointed heir of ail things, by whom also he made the worlds,
who is the brightness of his glory, and the express image of his
person ? (Heb. 1.1.2.) He hath been on earth the visible represen
tation of God to men; the divine glory shone in him,the glory of the
only begotten Son of the Father, full of grace aud truth. Was not
that divine? Suppose we then,we had seen Christ in the flesh,and
been the constant observers of his whole conversation on earth,
(and though we have not seen it, we have the sufficient records
1S2 OF DELIGHTING IN GOD. PART If.
of his life and actions in our hands ;) let us I say suppose him
from day to day before our eyes, in all his meek, humble, iovely
deportments among men -, and withal in the beams of majesty
that appeared through that veil wherein he was pleased to in-
wrap himself. Observe him going to and fro, and every where
doing good, scattering blessings wherever he went ; with what
compassion and tenderness he healed the sick, instructed the
ignorant supplied and fed the hungry and necessitous ; how he
bare with the weak, forgave the injurious (even against his own
life) and wept over secure and obstinate sinners ; with what
mighty power he cast out devils, raised the dead, commanded
winds and seas, and they obeyed him ; with what authority, zeal
and conviction he contested against a hypocrital generation of
hardened, impenitent, unbelieving wretches, casting flames of
holy just displeasure in their faces, and threatening them with
the damnation of hell. And now suppose the veil laid aside,
and the lustre of all these excellencies shining forth, without
the interposition of any obscuring cloud or shadow ; and such
a one is the blessed God. For this was the express image oi'
his person; and as he himself tells us, they that have seen him
have seen the Father. (Job. 14. 9.) And do you not now see
oe to be delighted in ?
But yet further. Can you not frame a notion of wisdom,
goodness, justice, holiness, truth, power, with other known per
fections, all concurring together in a Being purely spiritual (not
obvious to our sense) and that was eternally and originally of
himself, the Author and Original of all things, and who is there
fore over all and in alljinfinite and unchangeable in all the perfec
tions before-mentioned ? Surely such conceptions ai?e not im
possible to you ? And this is he in whom you are to delight. Lift
up then your minds above, your senses and all sensible things ;
use your understandings, whereby you are distinguished from
brute creatures. Consider, this is he from whom you and all
things sprang, and in whom your life is. Do you perceive life,
wisdom, power, love in other things ; these must all have some
or other fountain. Other things have not these of themselves,
for they are not of themselves, therefore they must derive arid
partake them from him ; and thence it is evident, they must be
in him in their highest excellency. Of this, your understand
ings, duly exercised, will render you as sure, ns if you saw that
infinite glory, in which all these meet, with your eyes ; and will
assure you, it is so much more excellent and glorious, for that
it cannot be seen with your eyes. You sec the external acts
and expressions of these things from such creatures as you are.
But life, wisdom, power, love, themselves are invisible things,
whieh in themselves you cannot see ; yet you are not the less
CHAP. tV. OF DELIGHTING IN GOD. IBS
certain that there are such things. And do you not find, that
the certain evidence you have, that these things meet in this or
that creature, do render it lovely and delightful in your eyes ?
especially, if you have, or apprehend you may have nearest in
terest in such a creature ? The blessed God not only hath these
things in himself, but is these very things himself ; therefore
must be invisible, as they are. And because he not only hath
them, but is them, therefore they are in him perfectly unchange
ably and eternallyj as being his very essence* Think then of
a Being that is pure, original, substantial, life, wisdom, power,
love ; and how infinitely amiable and delectable should that
ever blessed Being be unto you !
Converse with the word of God* Read his descriptions of
himself; and do not content yourselves to have the words and
expressions before your eyes, or in your mouths, that represent
to you his nature and attributes ; but make your pauses, and
consider the tilings themselves signified by them ; that is, when
you read such passages of his own holy Book, as that which tells
you his name, that " He is the Lord the Lord God, gracious and
merciful, c." Or that tell you "He is light,heis love,he is God
only wise, he is the Almighty, God all-sufficient, he is all in
all," and that the " Heavens, and heaven of heavens cannot
contain him ;" Or wherein you find him admired as " glorious
in holiness ;" or that say, ct he is what he is," that " he is the
first and the last, the Alpha and Omega, &c." Labour to fix the
apprehension and true import of all such expressions deep in
your mind ; that you may have an entire and well-formed re
presentation of him before you, unto which you may upon all
occasions have recourse, and not be at a loss every time you
are to apply yourselves to any converse with him, what or how
to conceive of him. And because mere words, though they
may furnish you with a more full and comprehensive notion of
him, yet it may be not with so lively a one, or that you find so
powerfully striking your heart, compare with that account his
word gives you of him, the works which your eyes may daily
behold, and which you are assured were wrought and done by
him. To read or hear of his wisdom, power, goodness, &c. and
then to have the visible effects within your constant view, that
so fully correspond to what his word hath said of him, and de
monstrate him to be what you were told he is ; how mighty a
confirmation doth this cany with it ! You may behold some
what of him, in every creature. All his works do not only
represent, but even praise and commend him to you.
Above all, since he is only to be seen in his own light, pray
earnestly and continually to the God of our Lord Jesus Christ,
the Father of glory, that he would give you the spirit of wisdom
134 OP DELIGHTING IN GOl). PART U u
and revelation in the knowledge of him. (Eph. 1. 17.) From
such as so desire to know him, he will not conceal himself.
This is your more direct following on to know the Lord;
in which case he hath said, you shall know, and that his going
forth shall be prepared as the morning. (Hos. 6. 3.) By your
craving looks, and the expecting posture of your waiting eye,
you draw forth and invite his enlightening communications,
which do but wait for an invitation. For it is most reasonable
you should feel your want, and express your desire of what is so
precious, before you find it. Hereby you put yourselves amidst
the glorious beams of his vital pleasant light ; or do open your
souls to admit and let it in upon you. Who when he finds it is
with you a desired thing and longed for, takes more pleasure in
imparting, than you can pains in seeking, or pleasure In re
ceiving it. Nor yet, when you have thus attained to some com
petent measure of the knowledge of God, are you to satisfy
yourselves that now you are not altogether ignorant : but to
employ your knowledge 3 which will be enforced in the follow
ing chapter.
CHAP. V.
I. Invitation to those desirous of direction in this holy exercise con
tinued. II: The last thing proposed in the head of contents,
chap. in. which was to say something. Thirdly, By way of
excitation to this duty. 1. The grace breathing in these words,
'* Delight thyself in the Lord." 2. The thing desired, " He shall
give thec the desires of thine heart/' (1.) Spiritual good things,
(2.) External, of an inferior kind so far satisfying of them.
I. "Y\7"E proceed with the subject of invitation to those who are
desirous of direction in this holy exercise and say to
such ;
(3.) Employ your knowledge in frequent and solemn think
ing on him ; which is one (and the next) end of that know
ledge and a further great means to your delighting in him.
Your knowledge of God signifies little to this purpose, or any
other, i as it gives you the advantage of having frequent ac
tual thoughts of him, it be not used to this end. Not having
this knowledge when you would set yourselves seriously to
CHAP. V. OF DELIGHTING IN GOD. 185
think on God, you are lost in the dark, and know riot which
way to turn yourselves ? Arid having it, you will be as rriuch
strangers to delight in him, if you let your knowledge lie bound
tip in dead and spiritless notion, and labour not to have it turn
ed into active life and fervent love, by the agitation of your
working thoughts. By your musing this fire must be kindled.
Do you suppose it possible to delight in God and not think of
him ? If God be the solace and joy of your souls, sufely it
must be God remembered and minded much, riot neglected
and forgotten, My soul (saith the Psalmist) shall be satisfied as
with marrow and fatness, and my mouth shall praise thee with
joyful lips; when 1 remember thee on my bed, arid meditate on
thee in the night watches. (Psal. 63. 5. 6.) And he at the
same time says his irieditation of hirri shall be sweety when he
says he will be glad in the Lord. (Psal. 104. 34.)
It is not a brutal delight you are^here invited to. Even such
creatures have their pleasures also ; and do need thereto, be
sides a suitable object, only the help and ministry of their senses.
Your delight in God can find no way into your hearts, but by
the introduction of your exercised rriinds. There the matter
must be prepared and formed by which your delight is to be
nourished and maintained. Hereto then you must apply your
selves with design, and with serious diligence, and take pains
with your recoiling thoughts. Do not make that fulsome pre
tence, to excuse your slothful neglect, that you cannot com
mand your own thoughts. The thing itself is unquestionably
tfuej and that you are not of yourselves sufficient to think any
thing that is good, as of yourselves; and so you may truly
enough say, that you cannot think any thought at all without
God, or so much as draw a breath. Only, as besides your na
tural dependence on God for the support of your natural life
and being, there must be that course taken, and those things
done, by which in an orderly course of providence you may
live ; so for the maintaining of your spiritual life (wr\ich very
much stands in delight and joy in God) you must join a spiri
tual dependence for that special influence and concurrence
which is necessary hereto, with the doing of such things as by
God's appointment and prescription are to serve this end. They
who complain therefore they cannot attain to it, to delight in
God, or their delight in him is faint and languishing ; while
in the mean time they use no endeavour to bend and direct
their thoughts towards- him, do make as idle a complaint, as he
that shall say, he is in a miserable starving condition, and no
thing nourishes hint, who wanting nothing suitable for him, is
so wretchedly slothful, that he will be at no pains to prepare, or
so mucU as eat and chew his own necessary food. You may
VOL. II. 2 B
1SG OF DELIGHTING IN GOD. PART II.
not imagine, you have all that is needful for the well-govern
ing 1 of your spirits in your own hands and power. Nor ought
you therefore to think, that what is simply needful is not to
he had. God is not behind-hand with you ; he is no such
hard task-master, as to require brick and allow no straw : but
may most righteously say, ye are idle, and do therefore only
complain like the sluggard in his bed, whose hands cannot en
dure to labour. You dare not deliberately go to God, and tell
him, you do all you can to fix the thoughts of your hearts on
him, and yet it will not be ; or that he gives you no help.
Though he can be no way indebted to you, but by his own free
promise ; he giveth meat to them that fear him, being ever
mindful of his covenant, (yea he doth it for ravens and sparrows)
lie will not then famish the souls that cry to him, and wait on
him; their heart shall live that seek God. It is becoming
and suitable to the state of things between him and you, that
lie should put you upon seeking that you may find. Your rea
sonable nature and faculties (especially being already rectified
in some measure, and enlivened by his grace and Spirit) do re
quire to be held to such terms. It is natural to you to think ;
and there is nothing more suitable to the new creature, than
that you apply and set yourselves to think on him, and that your
thoughts be set (and held) on work to inquire and seek him
out. Know therefore, you do not your parts, unless you make
this more your business. Therefore to be here more parti
cular;
[1 .] Solemnly set yourselves at chosen times to think on God.
Meditation is of itself a distinct duty, and must have a conside-
able time allowed it among the other exercises of the
Christian life. It challenges a just share and part in the time
of our lives ; and he in whom we are to place our delight, is
you know, the prime and chief object of this holy work. Is it.
reasonable that he who is our life and our all, should never be
thought on, but now and then, as it were by chance,, and on the
bye ? " My meditation on him shall he sweet." Doth not
that imply that it was with the Psalmist a designed thing
to meditate on God ? that it was a stated course ? whereas it
was become customary and usual to him, his ordinary practice
to appoint times for meditating on God. his well-known exer
cise, (which is supposed) he promises himself satisfaction and
solace of soul herein. Let your eyes herein therefore prevent
the night-watches. Reckon you have neglected one of the
most important businesses of the clay, if you have omitted
this, and that to such omissions you owe your little delight in
Gpd. Wherein therefore are you to repair yourselves but by re-
* I rowing this great neglect ?
CHAP. V. OF DELIGHTING IN GOD. 187
[2 ] Think often of him amidst your other affairs. Every
one as he is called (he his state or way of living what it will, he
he bond or free) is required therein to ahide with God. (1. Cor.
7. 20.) x\nd how is that hut by often thinking of him, as be
ing a great part (and fundamental to all the rest) of what can be
meant by this abode ? How grateful a mixture would the
thoughts of God make with that great variety of other things
which we are necessarily to be concerned in, while we are in
this world! If they be serious and right thoughts they will be
accompanied with some savour and relish of sweetness, and at
least, tend to keep the heart in a disposition for more delightful, ,
solemn intercourses with God. It is a sad truth (than which
also nothing is more apparent) that whatsoever there is, either
of sinfulness or uncomfortablcness in the lives of those who have
engaged and devoted themselves to God, doth in greatest part
proceed from their neglect to mind God. A thing, if due heed
were taken about it, so easy, so little laborious, and the labour
whereof (so much as it is) were sure to be recompenced with so
unspeakable pleasure : that they are so often lost in darkness,
drowned in carnality, buried in earthliness, and over
whelmed with miseries and desolations of spirit, and all this
for want of a right employing of their thoughts, is from
hence only ; they set their thoughts upon things that tend
either to corrupt and deprave their spirits, or to disquiet and
alHict them.
At this in-let, and by the labour of their own thoughts, sins
and calamities are brought in upon them as a flood ; which very
thoughteif they were placed and exercised aright, would let in God
upon them, fill them with his fulness, replenish their souls with
his light, grace and consolations. And how much more easy
an exercise were it to keep their thoughts employed upon one
object that is ever full, delectable and present ; than to divide
them among many, that either lie remote, and out of their
power, to be pursued with anxiety, toil, and very often witii
disappointment ; or being nearer hand, are to be enjoyed (if
they be things that have an appearance of good in them) with
much danger and damage to their spirits, and with little satis
faction ; or (if they appear evil) to be endured with pain and
sorrow ! So that the labour of their thoughts, among those ma
ny things, brings them in torture, when their rest (Psal. 25.
13.) upon God alone, would be all pleasure delight and joy :
here their souls might dwell at ease or (as those words import)
rest in goodness (even with that quiet repose which men are
wont to take by night ; for so the word we read dwell peculiarly
signifies,)after the weariness which we may suppose to have been
contracted by the labour of the foregoing day. And if no such
sweet and pleasant fruit were to be hoped for from the careful
1SS OP DELIGHTING IN GOD, PART II,
government and ordering of our thoughts, is the obligation of
God's law in this matter nothing with us ? whom we are bound
to fear, and love, to trust and obey above all things, of him are
we not bound so much as to think ? And what is loving God
with all our mind, so expressly mentioned in that great summa
ry of our duty towards him ? Or what can it mean, after the re
quired love of all the heart, and all the soul, to add so particu
larly, and with all thy mind, when as the mind we know is not
the seat of love ? Surely it cannot at least, but imply, that our
thoughts must be much exercised upon God even by the direction
of our love, and that our love must be maintained by thoughts
of him ; that ur minds and hearts must continually correspond
and concur to the loving of God ; and so our whole soul be ex
ercised and set on work therein.
What doth it mean that our youth is challenged to the re
membrance of him ? (Eccl. 12. 1) What, is our riper age
more exempt ? Do we as we longer live by him owe him less j
Doth it signify nothing with us that (as was hinted formerly)
the wicked bear this brand in the Scriptures, they that forget
God : (Psal. 9. 16.) that it is a differencing character of his
own people, that they thought on his name ? Why do we sup-j
pose our thoughts exempt from his government, or the ohliga-?
tion of his laws ? Why should it be reckoned less insolent to
say " Our thoughts, than our tongues are our own, who is Lord
over us ?" May we do what we will with our thoughts ? Who
gave us our thinking power, or made us capable of forming a
thought ? And now, will we assume the confidence to tell God
we think on him all that we can ? How many idle thoughts in
the day might we have exchanged for thoughts of God ! and
every thought have been to us a spring of pleasure, and holy
delight in him ! Know then that if ever you will do any thing in
this great matter of delighting in God, you must arrest your
thoughts for him, and engage them in more constant converse
with him : and withal mis prayers with those thoughts ; or let
them often be praying, craving thoughts, such as may carry
with them annexed desires; or wherein your heart may breathe
out requests, such as that (for instance) Rejoice the soul of thy
servant; for unto thee,OLord, do I lift up my soul, (Ps. 86. 4)
See they be spiritful thoughts that carry life in them, and aim
to draw more. But now our thoughts may be conversant about
him under very various considerations, apd all of them very de
lightful. And this variety may much increase our delight,
while our minds converse with him, riovy under one notion, then
under another. They are apt to tire and grow weary, being
long employed the same way upon the same thing. And it.
were an injury to the blessed God himself, when he presents
CHAP. V. OP DELIGHTING IN GOD. 189
himself under various aspects and appearances, so to take notice
of any one, as to overlook and neglect the rest. Therefore,
(4.) Look often to him according as absolutely considered he
is in himself the most excellent Being : and as in reference to
tys creatures, he is the supreme Author and Lord of all. There
is an unspeakable pleasure to be taken in him so beheld. Too
many while their distrust, or their carnality and strangeness to
God holds them in suspcnce concerning their own special re
lation to him, are apt to fancy themselves excused of delighting
in him. It belongs not to them they think, but to some familiar
friends, and great favourites of his to whom he expresses special
kindness, and on whom he places the marks of his more pecu
liar good-will. But do you think so to shift and wave the ob
ligation of a universal law upon mankind, and all reasonable
nature ? You are to remember (as hath been said) your delight
in God is not to be considered only as your privilege but as an
act of homage to him that made you, and put an intelligent
apprehensive spirit into you, by which you are capable of know
ing who made you, and of beholding your Maker's excellency
with admiration and delight. And if now you are become guilty
and vile ; will you run into darkness and hide youselves from
him, or close your eyes, and then say, the sun doth not shine,
and deny the blessed, glorious God to be what most truly and
unchangeably he is ? Whatever you are or have desired he
should be towards you, yet do him right. Behold and confess
his glorious excellency, every way most worthy to be delighted
in. Nor have you rendered yourselves so vile, nor had so much
cause of apprehending his displeasure towards you, by any thing
so much as this, your not Saving taken delight in him all this
while ; and your neglect to take the ways (spoken of before)
tending to bring you thereto. If you think you have no special
relation to him, do you think you ever shall if you continue, in
the temper of your spirits, strangers to him, and look upon him
as one in whom you are to take no delight ? Surely it is your
dutiful affection towards him and complacency in him, that
must give you ground to hope you are his, and he is yours ; and
therefore the beginnings and first degrees of that complacency
and delight must be in you before ; being begotten by the view
of that excellency which he hath in himself antecedently to his
being related to you. Yea, and if your relation to him were
already as sure and evident to you as can be supposed ; yet are
you to take heed of confining your delight in him to that con
sideration of him only ; or of making it the chief reason of that
your delight. For so your delight in him will be more for
your own sakes, or upon your own account than his. Learn to
look upon things as they are, an<} not according to their aspect
190 OF DELIGHTING IN GOD. PARTH,
upon your affairs. Is it not a greater thing that he is God, than
that he is yours ?
It is a purer, a more noble and generous affection to him you
are to aim at, than what is measured only by your private in
terest. Is that boundless fulness of life, glory, and all per
fection (treasured up in the eternal and incomprehensible
Being) to be all estimated by the capacity and concerns of a
silly worm ? That consideration, therefore, being sometimes
laid aside, sit down and contemplate God as he is in himself,
not disowning (as it is not fit you should) but only wavinec the
present consideration of anymore comfortable relation, wherein
you may (though most justly) suppose him to stand to you; and
see if you cannot take pleasure in this, that he is great and
glorious, and to have a Being so every way perfect before your
eyes. Try if it will not be pleasant to you to fall down before
him, and give him glory ; to join your praises and triumphant
songs to those of saints and angels : and how much yet also it
will add to your satisfaction to behold and acknowledge him
exalted above all blessing and praise. How great delight hath
been taken in him upon such accounts ! In what transports
have holy souls been upon the view and contemplation of his
sovereign power and dominion ; his wise and righteous govern
ment; his large and flowing goodness, that extends in common
to all the works of his hands ! Labour to imitate the ingenuous
and loyal affection of this kind, whereof you find many ex
pressions in the sacred Volume. For what hath been matter of
delight to saints of old, ought surely still as much to be ac
counted so. To give instances:
You sometimes find them in a most complacential adoration
of his wonderful wisdom and counsels. O the depths of the
riches both of the wisdom and knowledge of God ! How un
searchable are his judgments, and his ways pa^t finding out \
(Rom. 11. 33.) And again, to God only wise be glory, through
Jesus Christ for ever. Amen. (ch. 16. 27.) To the King
eternal, immortal, invisible, the only wise God be honour and
glory for ever &c. (I Tim. 1. 17-) To the only wise God our
Saviour be glory and majesty, dominion and power now and
ever, &e. (Jude 25.) Elsewhere we have them in transports
admiring his holiness. Who is like unto thee, O Lord, among
the gods ! Who is like thee glorious in holiness ! There i*
none holy as the Lord ; for there is none besides thee, neither
is there any rock like our God ! (Exod. 15. 11. 1 Sam. 2. 2.)
And this is recommended and enjoined to his holy ones as the
special matter of their joy and praise : rejoice in the Lord ye
righteous, and give thanks at the remembrance of his holiness.
(Psal. 97. 12.) At other times we have their magnificent
"
CHAP tf. OF DELIGHTING IN GOD. 191
celebrations of his glorious power, and that by way of triumph
over the paganish gods ; our God is in the heavens, he hath
done whatsoever he pleased. (Psal. 1 15.) Their idols are silver
and gold, &c. Be thou exalted, O God, in thine own strength.
We will sing and praise thy power. (Psal. 21. 13.) Forsake
Hie not until 1 have shewed thy strength unto this generation,
and thy power to every one that is to come, &c. (Psal. 71- 18.)
This is given out as the song of Moses and the Lamb ; Who shall
not fear thee, O Lord, and glorify thy name ?" Great and
marvellous are thy works, Lord God Almighty, &c. And how
do they magnify his mercy and goodness both towards his own.
people, and his creatures in general. O how great is thy goodness
which thou hast laid up for them that fear thee, that thou hast
wrought for them that trust in thee before the children of men!
(Psal. 31. 19.) Rejoice in the Lord, O ye righteous, for praise
is comely for the upright : praise the Lord with harp : sing
unto him with the psaltery, the earth is full of the goodness
of the Lord. (Psal. 33. J .) I will extol thee my God, O
King, 1 will bless thy name for ever and ever. Men shall
speak of the might of thy terrible acts, they shall abundantly
utter the memory of thy great goodness, and shall sing of thy
righteousness. The Lord is gracious and full of compassion,
slow to anger, and of great mercy. The Lord is good to all,
and his tender mercies are over all his works. (Psal. 145. 1. &c.)
To insert ail that might be mentioned to this purpose, were to
transcribe a great part of the Bible. And in what raptures do
we often find them, in the contemplation of his faithfulness
and truth, his justice and righteousness, his eternity, the bound
lessness of his presence, the greatness of his works, the exten-
siveness of his dominion, the perpetuity of his kingdom, the
exactness of his government ; Who is a strong God like unto
thee, and to thy faithfulness, round abound thee ! (Psal6'9.)
Thy mercy, O Lord, is in the heavens, and thy faithfulness
reaches unto the clouds. (Psal. 36.) Before the mountains
were brought forth, or ever thou hadst formed the earth, or the
world, from everlasting to everlasting thou art God. (PsaL
90. 2.) But will God indeed dwell on the earth ? Behold
the heaven and heaven of heavens cannot contain thee. (1 Kings
8.) The works of the Lord are great, sought out of them, that,
have pleasure therein. (Psal. 111.) His work is honourable
and glorious, &c. All thy works shall praise thee, O Lord, and
thy saints shall bless thee ; they shall speak of the glory of thy
kingdom, and talk of thy power, (Psal. 145.) to make known
to the sons of men his mighty acts, and the glorious Majesty of
his kingdom. Thy kingdom is an everlasting kingdom, ad
thy dominion endureth throughout all generations.
Ofc DELIGHTING IN GOD. PART U*
And his glory in the general (which results from his several
excellencies in conjunction), how loftily is it often celebrated
with the expression of the most loyal desires that it may be
every where renowned, and of greatest complacency, in as far it
is apprehended so to be. The glory of the Lord shall endure
for ever. They shall sing in the ways of the Lord, for great is
the glory of the Lord. Be thou exalted above the heavens, let
thy glory be above all the earth. Let them praise the name of
the Lord, for his name alone is excellent, his glory is above the
earth and the heavens. * When you read such passages as these
(whether they be elogies or commendations of him, or doxo-
logies and direct attributions of glory to him), you are to be
think yourselves, with what temper of heart these things were
uttered ! with how raised and exalted a spirit! what high delight
and pleasure was conceived in glorifying God, or in beholding
him glorious ! How large and unbounded a heart, and how full
of his praise doth still everywhere discover itself in such strains ;
when all nations, when all creatures, when every- thing that
hath breath, when heaven and earth are invited together, to
join in the concert, and bear a part in his praises ! And now
eye him under the same notions under which you have seen
him so magnified, that in the same way you may have your
own heart wrought up to the same pitch and temper towards
him. Should it not provoke an emulation, and make you
covet to be amidst the throng of loyal and devoted souls, when
you see them ascending as if they were all incense ! when
you behold them dissolving and melting away in delight and
love, and ready to expire, even fainting that they can do no
more 5 designing their very last breath shall go forth in the
close of a song ! I will sing unto the Lord, as long as I live,
1 will sing praise to my God while I have my being ! (Psal.
104. 3. 3.) How becoming is it, to resolve, "This shall be my
aim and ambition, to fly the same, and if it were possible,
a greater height." Read over such psalmsf as are more espe
cially designed for the magnifying of God ; and when you see
what were the things that were most taking to so spiritual and
j)ious hearts ; thence receive instruction, and aim to have your
feearts alike affected and transported with the same things.
Frame the supposition, that you are meant, that the invitation
is directed to you, " O come let us sing unto the Lord, let us
come before his presence with thanksgiving, and make a joyful
noise to him with psalms ; for the Lord is a great God, and a
great king above all Gods, &c. And think with yourselves, is he
* Psal. 104. 31. 138. 5. 57. 7. ll.-r-H8. 13,
t Psal. 8. 48, 95. 96'. 97. 98. 99- &c
CHAP. V. OF DELIGHTING IN 7 GOD. 393
not as great as he was ? Is he not as much our Maker as he was
theirs ? Is it not now as true, that " The Lord reigneth, and is
high ahove all the earth, and exalted far above all gods." Now
since these were the considerations upon which so great com
placency was taken in him, set the same before your own eyes.
And since these were proposed as the matter of so common a
joy, and the creation seems designed foi a musical instrument
of as many strings as there are creatures in heaven and earth ;
awake, and make haste to get your heart fixed : lest " the hea
vens rejoice, and the earth be glad, the world and all that dwell
therein : lest the sea roar, and the fulness thereof, the floods
clap their hands, the fields and the hills be joyful together, and
all the trees of the wood rejoice before the Lord",while you only
are silent and unconcerned.
And seriously consider the kind and nature of that joy and
delight in God wherewith the hearts of holy men did so exceed
ingly abound : which is to be collected from the expressed
ground and reasons of it, for the most part, wheresoever you
have any discovery of that joy itself. This general and princi
pal character may be given of it, that it was a sincerely devout
and a loyal joy; not a mean, narrow, selfish pleasure, a hug
ging of themselves in this apprehension merely, it is well with me
or I am safe and happy whatsoever becomes of the world. This
was still the burden of the song ; the Lord is great and glorious
and excellent; is exalted and most high over all. And it is to
be observed, that as this was the common and more usual strain
and temper of holy souls, in the ages whereof the Scriptures
give us any account; so were doubts and fears, and troubled
thoughts concerning their own interest in God, a great deal less
usual and common in those days. So that in proportion to the
other pious and holy exercises of such as were true fearers of
God and devoted to him, there is little account given us of any
thing of that kind in the sacred writings, and especially in the
new testament of our Lord. An argument, that such as were
sincerely religious were most taken up about the interest of God
and Christ in the world, rejoicing either in the observation of its
growth and increase, or in the hope and confidence that it shall
grow : and that they were much less concerned about their own
interest; yea and that this course did thrive best with them,
while they were most intent upon the affairs of their common
Lord, their own were well enough provided for.
We cannot hereupon but note therefore by the way, how al
tered a thing religion is now become. Almost the whole busi-
siness of it, even among them that more seriously mind any
thing belonging to it, is a fear of going to hell ; and hence per
petual, endless scruples, doubts and inquiries about marks and
VOL II. 2 C
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194 OF DELIGHTING IN GOD* PART B<
signs, and how to know what is the least degree of that grace
which is necessary to their being saved. As if the intention
were to beat down the price to the very lowest, and dodge al
ways, and cheapen heaven to the utmost, it may be feared (as
too many) with a design not to aim at any tiling higher than
what is merely necessary to that purpose only, and never to mind
being excellent, but only being saved. And yet also it were
well, in a comparative sense, if that itself were minded in good
earnest by many that profess beyond the common rate ; and
that whereas their own interest is the thing they most mind,
it were not their meanest and least considerable interest, even
that of their sense and flesh, and secular advantage ; and that
under the pretence too (which makes the matter so much the
worse) of much love and zeal Godward, and devotedness to his
interest ; which they supposed involved and wrapt up wholly
with theirs. Whence also all their delight and joy is measured
only by the aspect of the world, and of public affairs upon them
and their private ones. And they are either overwhelmed with
sorrow, or transported with joy, according as the state of things
doth either frown upon, or favour their concernments. In the
days when the interest of Christ lay more entirely and undivi-
dedly among one sort of men ; and more apparently, their con
tests being less among themselves, and chiefly with the infidel
world ; and they had, for the most part, no enemies but those
in common of the Christian name and cause : so that any com
mon state of suffering to them, was the visible prejudice of that
cause and interest : why, what, did they delight and please
themselves in nothing but a warm sun and halcyon seasons r
Surely they had matter little enough for that sort of joy. And
what, did they therefore dejectedly languish and despond, and
give themselves up to sorrow and despair ? Nor that neither ;
unless they had all had but one neck, and that also perfectly in
the enemies power, it had been an impossible thing to stifle and
extinguish their delight and joy. So fully did Christ make it
good to them, that their sorrow should be turned into joy, and
their joy should no man take from them. For even that in
creased it which aimed at its suppression; and the waters thrown
upon their flame, became rivers of oil. They had got a secret
way of "rejoicing in tribulation, of counting it nil joy when they
fell into divers temptations, or taking pleasure in reproaches for
the sake of Christ," of turning difficulties and hazards into mat
ter of triumph, of taking joyfully the spoiling of their goods,
and glorying to be counted worthy to suffer any thing for so ex
cellent a name. Insomuch, that though their Hea<l and Lord,
was in a most ignominious way taken from them, and they left
as a despised party of men in the midst of an outrageous world^
f*AP. V. OF DELIGHTING IN GOD. 1&
under the (seemingly hopeless) profession of addictedness to
the interest of a man that died upon a cross among thieves but
the other day : and though many of ^hem never saw his face,
but had their knowledge of him by report and hearsay, yet be
lieving they rejoiced, with ioy unspeakable and full of glory.'
(1. Pet. 1. 8;) The matter ahd ground of their joy were not so
uncertain and changeable a thing, nor so light and unsubstan
tial as the world^ kindness and favour, and the smooth face of
^a serene sky. These were true lovers of Christ ; and such as
counted him worthy for whom they should do all that lay in
their power^ and suffer all which it was in the power of any
others to do against them upon his account.
They that rejoice and place their delight in the blessed God
himself through Jesus Christ, have for the object of their, joy
the everlasting I AM, him who is the same yesterday, and to day
and for ever. And whose excellent glory may be clouded in
deed and eclipsed to the world and tlii eye of sense ; but still
shines in itself, and td the eye of faith, with the same bright
and undiminished lustre. That delight will then be continued
and permanent, and ever springing up in fresh liveliness and
vigour, which is taken in this blessed object, considered as it is
in itself; and that hath place in a soul that acts in a steady di
rect course towards that object, without sinister respects, or any
selfish ones, of even the highest kind, otherwise than in that
subordination which will be suitable to the vast disproportion
and inequality between God's interest and ours ; that is, (look
ing upon our own external concernments as unworthy to be
named in the same day) that though we reckon what there is
delectable in God will make for our eternal advantage ; yet to
consider that advantage of ours so much less, and to be so much
more pleased and satisfied, that he is in himself blessed and glo
rious, as it is in itself a thing more considerable that he be so,
than it is what becomes of us, or of any creature, or of this whole
creation. We are not indeed concerned, nor may think it war
rantable to put ourselves upon any such severe and unnatural
trials of our love and fidelity to him, as to put the question to
our own hearts, could we be content to lie in hell, or be in the
state of the damned for ever for his glory? For it were a most inju
rious and vile supposition of somewhat inconsistent with his own.
most blessed nature, and eternal, essential felicity, (for his hap
piness cannot but be much placed in the benignity of his nature)
to imagine that he ever can be pleased, or esteem himself glo
rified by the everlasting miseries of any one that truly loves him
We ought to abhor the mention or imagination of such a thing
as a blasphemy against his infinite goodness j the denial where
of were to deny his Godhead. And it were also an absurd and
1.96 OF DELIGHTING IN GOD. PART II.
self-contradicting supposition : for none can be in the state of
the damned, but they must be also in a state of extreme enmity
to God, and of all wickedness and malignity arrived and grown
up to its highest pitch ; which indeed is the very horror and in
most centre of hell : wickedness and eternal misery differing
(for the most part) but in degree, as grace and glory do. So
that to put ourselves upon this trial of sincerity towards God,
were to ask ourselves, whether we would be willing to express
our sincere love to God, by everlasting hatred of him ; and the
truth of our grace by being as maliciously wicked as the devil
and his angels ? The expressions of Moses and Paul so frequently
alleged can be wiredrawn to no such sense. This is no place
to discuss the importance of them. But it were certainly most
imprudent (whatsoever they import) to seek marks of sincere
love to God thence, which may be fetched from so many plain
texts of Scripture. But it is out of question that we may and
ought to mind and take complacency in our own blessedness, in
a degree inferior and subordinate to that which we take in the
glory of the blessed God, without making the sinful and absurd
supposition of their inconsistency: or that we can ever be put
to choose the absence or privation of the one as a means to
the other. And such complacency and delight in God as ari
ses upon such grounds is of the right stamp and kind.
See then that yours be a well complexioned delight, and such
as inwardly partakes of the true nature of religion, that is,
that hath in it entire devotedness to God as the very life, soul,
spirit of it. And if this be not the thing but merely self-satis
faction which you chiefly have in pursuit under the name of de
light in God ; you beat the air, and do but hunt after a shadow.
For there is no such thing as real, solid delight in God any
where existing, or ever will be, separately and apart from a su
preme love and addictedness of heart to him and his interest as
our chief and utmost end. Which temper of spirit towards
him,, must be maintained and improved, by our fixed intuition
and view of his glorious greatness, and absolute excellency and
perfection ; and the congruity and fitness which we thereupon
apprehend, that we and all things (as all are of him) should be
wholly to him, that he alone may have the glory.
(5.) And though you are not to prefer the consideration of your
own interest in God as a good suitable to you, or to give it the
highest place in your delight ; yet also you must take heed of
neglecting it, or of denying it any place at all. For though we
in:iy plainly observe, as hath been said ; that it was the usual-
temper of holy men of old, to be most taken up in admiring
God upon the account of his own excellency and glory in itself*
considered j and may thence collect that to be the genuine
CHAP. V. OP DELIGHTING IN GOB.
right temper of a gracious heart when it is most itself: yet also
it is as evident, that they were far from neglecting their own in
terest in God, and that they counted it not a small matter ; yea
that it had (though not the principal) a very great influence
upon their delight and joy in him. No one can read the Bible,
and not have frequent occasion to take notice of this. For how
often do we find him spoken of under the names of their por
tion, heritage, &c. And in what raptures of joy do we often
find them upon that account! So the Psalmist considers him,
when he says, the lines are fallen to him in pleasant places, and
he had a goodly heritage. (Psal. 16. 6.) How often do we find
them glorying in their relation by covenant, and making their
boasts of him as their God; I will love thee, O Lord, my
strength, &c. (Psal IS.) You have my no less than nine times
repeated in the beginning (the first and second verses) of that
psalm, my strength, my rock, my fortress, my deliverer, my
God, &c. And afterwards how glorious a triumph is there
raised, and in what exultation do we behold them upon this!
"Who is God save the Lord, and who is a rock save our God ?"
And again, "TheLord liveth and blessed be my rock, and letthe
God of my salvation be exalted." And this was some of the
last holy breath uttered by that anointed one of the God of Ja
cob, and the sweet Psalmist of Israel; he hath made with me
an everlasting covenant ordered in all things and sure : and this
is all my salvation and all my desire. (2. Sam. 23. 5.) With
this, how well satisfied and pleased did he expire, and go down
to the grave ! And the people of God are sometime represent
ed as so taken with this apprehension of their peculiar relation
to God that they cannot be content to know, but they proclaim
it ; nor was it enough the present age should know, but they
must have it told the following generation ; let mount Sion re
joice, &c. Mark That ye may tell the generation following
For this is our God. (Psal. 48.) See their ostentation of him,
this God \, As if he had said, " Behold what a God have we !
view him well, and take notice how glorious a God he is/'
And as they glory in the greatness of the God to whom they
were related, so they do in the eternity of the relation. This
God is our God for ever and ever! &c. And how unexpressible
was the inward pleasure wherewith we may suppose those words-
to have been uttered, God even our own God shall bless us I
(Psal. 6J. 6.) How delightful an appropriation ! as if it were
intended to be said, the blessing itself were less significant, it
could not have that savour with it if it were not from our own
God. Not only therefore allow but urge your spirits thus to
look towards God, that you may both delight in him, as being
in himself the most excellent one, and also as being yours : for
OP D'ELfGHTtNG *N GOtf. I'ARf. if.
know, you are not permitted only, but obliged to eye, accept
and rejoice in him as such. It is his first and great law, and
the form of his covenant which he requires you to enter into
with fcmj to take him for your God. Herein to be shy and de
cline, is to rebel. And when he offers himself in all his rich
fulness to be your portion and your God, how vile ingratitude
were it to neglect and overlook the kindness of the overture. It
is his glory to have indigent souls satiating themselves in him,
drawing from him their vital breath, living upon him as their
all : confessing they cannot live, but by his vouchsafed commu
nications. And if you should say you love him, but so he b
ever glorious in himself, you care not to be happy; it would
sound like a hollow compliment. You are not to deal with a
God upon such terms. It becomes you not; nor is suitable to him.
It is fit for you to own it to him, that he is your life, that you
are a mere nothing in yourself* and must seek your all in him.
Your song and your prayer must be directed to him as the God
of your life. (Psal. 42. 8.) You do not own him as God, ex
cept you own and adore him as your all-sufficient good, and that
fulness which filleth all in all. You detract from the glory of
his Godhead, if you attribute not this to him ; and if accord
ingly, as one that cannot live without him, you do not seek
union with him, and join yourself to him, and then rejoice and
solace yourself in that blessed conjunction.
And if you be not sure as yet that he is yours, your delight
ing in him is not therefore to be suspended and delayed till you
be. But in the mean time delight in him as willing to be
come yours. To disbelieve that he is willing, is to give him
the lie. It is the great design of his gospel so to represent him
to you. See that your hearts do embrace and close with that
as a most delightful and lovely representation : the great and
glorious Lord of heaven and earth offering himself in all his
fulness to be thine ! thy portion and thy God for ever ! How
transporting should this be to you ! Nor, if you suspect the sin
cerity of your own heart towards him (which is the only thing
you can have any pretence to suspect, for it were a blasphemy
to his truth and goodness to intimate a suspicious thought of
him) may you therefore spend all your time in anxious inqui
ries, or in lobking only upon your own evil heart : but look
most, and with a direct and steady eye towards him. Behold
and view well his glory and his love, that by this means your
heart may be captivated and more entirely won to him.
This makes delight in God a strange thing in the hearts and
practice of many. They find too much cause of complaint con
cerning their own hearts, that they are disaffected, and disinclined
Godward.' And what is the course they take hereupon? Their re-
CHAP. V. 'OF DELIGHTING IN GOD. 199
ligion is nothing but complaint : and all their days are spent in
beholding that they are bad, without ever taking the way to be
come better. They conclude their case to be evil and full of dan
ger, because they find they can take no delight in God and they
will take no delight in him because they have that apprehension
of the danger of their case. And so their not delighting in God re
solves into itself. And they delight not in him because they delight
not in him. It is strange the absurdity of this is not more re
flected on. And what now is to be done in this case ? To rest
here is to be held in a circle of sin and misery all your days :
and would signify as if delighting in God were a simple impos
sibility, or as if not to delight in God, were a thing so highly
rational as to be its own sufficient self justification; and that it
were reason enough not to delight in him because we do not.
There can be no other way to be taken but to behold him more
in that discovery of him which his gospel sets before your eyes
and in that way seek to have your hearts taken with his amia-
bleness and love, and allured to delight in him. And labour in
this way to have that delight increased to that degree, that it
may cease to be a question or doubt with you, do I delight in
God or no ? Whence when you reflect and find that you do;
then shall you have that additional matter of further delight ;
that whereas you before took delight in him because being in
himself so excellent a one he hath freely offered himself to you
to become yours ; you may now delight in him also, because
you are sure he is so : whereof you cannot have a more satisfy
ing assurance than from his so express saying, I love them that
love me ; and we love him because he loved us first. (1 Joh. 4.
19. Prov. 8. 17.)
(6.) Take especial heed of more apparent and grosser trans
gressions. Nor account your security from the danger of them
so much to stand in your being ordinarily out of the way of
temptations to them, as in an habitual frame of holiness, and
the -settled aversion of your heart to them. Endeavour a grow
ing conformity to God in the temper of your spirit, and to be
in love with purity ; that your heart may no more endure an im
pure thought, than you would fire in your bosom. If you be
herein careless and remiss, and suffer your heart to grow disso
lute, or more bold and adventurous, in admitting sinful cogita
tions; or if you have more liking or less dislike of any wicked
course wherein others take their liberty, you are approaching
the borders of a dangerous precipice. And if some greater
breach hereupon ensue between God and you, what becomes
of your delight in him ? A sad interruption of such pleasant in
tercourse cannot but follow, both on his part and on yours. On
bis part, a suspension and restraint of those communications of
200 OP DELIGHTING IN GOB. PART II.
light and grace which are necessary to your delight in him.
He will be just in his way of dealing towards those of his own
family, as well as merciful. It appears how much David's de
light in God was intermitted, upon his great transgression,
through God's withdrawing from him., when he prays he would
restore the joy of his salvation. (P^aL51. 12.) And on your
part, will ensue both less liking of God's presence, and a dread
of it. Your inclination will not be towards him as before ;
though the act of sin be soon over, the effect will remain ; even
a carnal: frame of spirit that disaffects converse with God, and
cares not to come nigh him. And if that were not, a guilty
fear would hold you off; so that if you were willing, you would
not dare to approach him. Your liberty taken to sin would soon
infer a bondage upon your spirit God-ward, unless conscience be
wholly asleep ; and you have learned a stupid, insolent confi
dence to affront God, which surely would signify little to your
delight in him. Thou shalt put away iniquity from thy taber
nacles. Then shalt thou have thy delight in the Almighty ;
and shalt lift up thy face unto God. (Job. 22.) The consci
ence of unpurged iniquity, will not let you lift up your face or
appear in that glorious presence.
(7.) Cherish the great grace of humility; and be ever
mean and low in your own eyes. That temper carries in it
even a natural disposition to delight in God. How sweet com
placency will such a soul take in him ! His light and glory
shine with great lustre in the eyes of such a one while there
is not a nearer, imagined lustre to vie therewith. Stars are seen
at noon, by them that descend low into a deep pit. They will
admire God but little that admire themselves much : and take
little pleasure in him, who are too much pleased with them
selves. And how sweet a relish have his love and grace to a
humble, lowly soul,, that esteems itself less than the least of his
mercies ! With what ravishing delight, will divine mercy be
entertained, when it is so unexpectedly vouchsafed ; when this
shall be the sense of the soul now caught into the embraces of
God's love, What J, vile creature I impure worm ! what, be
loved of God ! Expectation, grounded especially upon an opi
nion of merit, would unspeakably lessen a favour, if it were-
afiorded, as also expected evils saem the less when they come.
But the lowly soul, that apprehends desert of nothing but hell,
is surprized and overcome with wonder and delight, when the
great God expresses kindness towards it. Besides that he more
freely communicates himself to such : To this man will I look,,
even to him that is poor and of a contrite spirit, c. (Isa. 66.
1.2) And he looks to such with a design of habitation ;
leaven and earth are not to him so pleasant a dwelling. Dowa
bflAP.V. OP DELIGHTING IN GOD. 201
then into the dust, there you are in the fittest place and pos
ture for delightful converse with God.
(8.) Reckon much upon an eternal ahode in that presence
where is fullness of joy and pleasures for evermore. Enjoy by
a serious, believing foresight the delights of heaven, labour to
rejoice in hope of the glory of God. Look beyond this your
present state. Confine not your eye and delight to what is now
to be enjoyed, but think of what shall be. Set before your
eyes the glorious prospect of the blessed God communicating
himself to that vast assembly of angels and the spirits of just
men made perfect, in clearest discoveries of his glory, and
richest effusions of his goodness. The best appearance of things
in this world, makes but a dull scene in comparison of this.
If you look towards God according to what now appears of his
glory in the frame of the universe, and the course of his ad
ministrations and government over his creatures, he hath not, it
is true, left himself without witness. And you may behold
much that would be to you the matter of delightful admiration;
If your eye be clear, and can pierce through clouds and dark
ness and a manifold veil. He hath made this world and is every
where in it, but it knows him not. His light shines in dark
ness, that doth not comprehend it. Beams of his glory do every
where break forth, through every creature, providence, law and
ordinance of his. But much of his glory that shines in the
creation is hid by a train of second causes, through which few
look to the first. His laws, men judge of according to their in
terests arid inclinations, while the holy, glorious majesty that
enacted them is out of sight. His work in the world is carried
on in a mystery. His interest lives, but is depressed. They who
are most devoted to him are supported indeed by his invisible
hand, but are, in the mean time, low, for the most part, and
afflicted. If you now limit and confine your apprehensions of
him to his present appearances, the matter of your delight is
real, but much diminished. But conceive of him (as your faith
can behold him at a distance) in that posture wherein having
settled the eternal state of things he will finally shew himself.
Conceive him as having now gathered home all that have been
recovered to him out of the apostacy, and joined them to those
numberless legions of innocent and pure spirits about his throne
that never offended. Conceive him as dispensing rewards,
pouring out blessings upon the loyal heads and hearts of them
that expressed fidelity and duty to him in the time and state of
trial and temptation ; letting his glory shine out with bright
and direct beams, to so many beholding and admiring eyes ;
giving forth the full and satisfying communications of his love,
and making rivers of pleasure flow perpetually to the replenish-
VOL. II. 2 D
202 OF DELIGHTING IN COD. PART 2$
ing the vast enlarged capacities, of so innumerable a multitude
of grateful adoring spirits, to whom it is now sensibly to be per
ceived how his fulness filleth all in all. Take this view of him;
and let your faith and hope thus enter into that which is within
the veil.* And remember there is only a little time between
you and that blessed state ; that then you are to enter into the
joy of your Lord ; so that the very element and region wherein
you are to live for ever, shall be nothing else but delight and
joy. In this way of believing foresight, and by this lawful and
allowed prepossession of future blessedness, much surely would
be added to your present delight in God. Should not tKe
thoughts of him be pleasant to you from whom you are expect
ing so great things ? If your delight in him be any at all, upon
what you have already found and experienced of his goodness ;
it should be abundantly the more upon what you are by his
word encouraged to look for.
II. And having thus given some account in what way delight in.
God is to be exercised and improved ; it were a charitable hope
that there would be little need to propound arguments to per
suade unto it. But it were a hope not grounded upon com
mon experience, which too plainly tells us, that though such
directions as these are plain and obvious, not unknown to chris-
tians; but only less considered (whence it was not needless here
to recommend them) yet delight in God obtains little place in
the practice of the most. There will therefore too probably
be still much need of saying something,
Thirdly. By way of excitation to it. And yet because it is
not a multitude of words that is likely to do the business, but the
weight of things, urged on by a more powerful hand than that
of man, and that much may be collected to this purpose from
what hath been said of the sinfulness of the omission ; 1 shall
with great brevity, offer these things only to be considered.
1 . Is it not a merciful vouchsafcinent that the holy God al
lows you to place your delight on him, and invites you to it >
How much grace and love breathes in these words, "Delight thy
self also in the Lord !" Trust in him was recommended before,
and now this being added also ; how plain is it that your ease
and rest is the thing designed 1 Is it fit to receive so much kind
ness with neglect ? Again, he delights in you, I speak to such
of whom this may be supposed. And it is indefinitely said his
delights were With the sons of men. (Prov. 8.31.) Think what he
is, and what you are ; and at once, both wonder and yield.
Ah what else have you to delight in ? what thing will you name
that shall supply the place of GOD, or be to you in the stead
at him ? Moreover, who should delight in him but you ? his
friends ? his sons ? those of his own -house > Thick what life
CHAP. V. OF DELIGHTING IN GOD. 203
aod vigour it will infuse into you; and that, the joy of die Lord
will be your strength. (Nehem. 8. 10.) How pleasantly will you
hold on your course ! and discharge all the other duties of this
your present state ! You must serve him. Dare you think of
throwing off his yoke ? How desirable is it then to take delight
in him whom I must serve! which only makes that service accepta
ble to him, and easy to myself ! Further, this is a pleasure none
can rob you of; a joy that cannot be taken from you. Other
objects of your delight are vanishing daily. Neither men nor
devils can ever hinder your delighting in God, if your hearts be
so inclined. And were you never brought to take pleasure in
any person or thing to which you had a former aversion ? One
that had wronged you might yet possibly win you by after kind
ness. Give a reason why you should be more difficult towards
the blessed God that never wronged you ! and whose way to
wards you hath constantly imported so much good will 1
And consider that your condition on earth is such, as exposes
you to many sufferings and hardships ; which by your not-delight
ing in him, you can never be sure to avoid, (tor they are things
common to men) but which, by your delighting in him, you
may be easily able to endure. Besides all this, seriously con
sider, that you must die. You can make no shift to avoid
that. How easily tolerable and pleasant, will it be to think,
then, of going to him with whom you have lived in a delight
ful communion before ! And how dreadful to appear before
him, to whom your own heart shall accuse you to have been
(against all his importunities and allurements) a disaffected
stranger !
2. To these I add the consideration in the other part of the
verse ; " And he shall give thee the desire of thine heart."
By desire it is plain we are to understand the thing desired
which is usual. By the thing desired, we must not be so un
reasonable as to think is meant, any thing whatsoever it be,
that, even with the greatest extra vagency, we may set our hearts
upon ; as worldly possessions, riches, honours, &c. For it were
most unbecoming that delight in God should be so mercenary ;
or be propounded as the price of so mean things ; yea, and if
the matter were so to be understood, delight in God were a
means to the attaining of these things as the end ; which were
to make the blessed God an inferior good to these. Nor can
we suppose that one who delights in God should ever esteem
any reward or recompence of another kind, greater than what
he finds in this very delight itself. And besides, we are very
prone to desire things that (as the case may be) would prove
v ery hurtful to us. If God should gratify us with every thing
204 OF DELIGHTING IN GOP. PART II,
we fancy he would many times please us to our ruin. And do,
we believe that when he hath won a person to place his delight
and take pleasure in himself, he will requite him with a mis
chief ? Since then we may not understand him to mean that
whatsoever we desire, if we delight in him, we shall have ; we
are to inquire further. And it is plain the things that can be
supposed to be desired by such persons as are here spoken to,
must be of one of these two sorts : either things of a spiritual
nature, that tend directly to the gratification and advantage of
of the inward man ; or else external good things, that make for
the support and comfort of this present life. We will suppose
it to be the one or the other of these. And shall shew that
whichsoever sort it be that is desired, delighting in God doth
naturally infer the satisfaction (some way or other) of such
desires,
(1.) Supposing they be spiritual good things that are desired,
delight in God is most directly the satisfaction itself of such de
sire. Whatsoever purely spiritual good we can desire is either
God himself, or somewhat in order to him. If it be God him
self we desire, so far as we delight in him we enjoy him, and
have what we would have ; and can only enjoy him more fully,
by more entire and composed rest and delight in him. If it be
somewhat in order to him, he is still supremely and ultimately
desired in that very desire ; so that in delighting in him, we
have our end, and that upon which this desire doth lastly ter
minate. And now should not this be a great inducement to us
to delight in God, that hereby our desires, the motions of our
working hearts directed towards him, do immediately find in
him a peaceful and pleasant rest, and turn into a satisfying
fruition ;
(2.) Supposing the things we desire be those of an inferior
kind -, delight in God doth not a little to the satisfying of them
also. It doth not, as was said, entitle us to the things them
selves we desire whatever they be, or how unsuitable soever to
us. But,
[1.] It moderates these desires, makes them sober, prudent,
and rational, and capable of being satisfied with what is fit for
us. He that is much habituated to delight in God is not apt to
foolish, extravagant desires. This is the sense of such a one,
" Not my will Lord, but thine be done." He may desire the
same thing that others do, yet not with the same peremptory
and precipitant desire, but with a desire tempered with sub
mission, and with a reserved deference of the matter to the di
vine pleasure : " This thing, Lord, I desire if thou see good/ '
So that the general object of such a one's desire is only
pHAF. V. OP DELIGHTING IN GOD. 205
which in the divine estimate is fit and good for him. And
though he desire this or that particular thing, yet not as it is
this thing, but as supposing it possible this thing may be judg
ed fit for him by the supreme wisdom, whereto he hath re
ferred the matter. But if it shall be judged otherwise ; this
thing falls without the compass of the general object of his de
sire, and in just construction he desires it not. For he desires
it not otherwise than on that condition that God sees it meet
for him ; and not longer than till he find he does not. In which
case the sobriety and submissiveness of his former desire, ap
pears in his cheerful, patient want of the thing which he finds
God hath thought fit to deny him. So that even then, his de
sire is satisfied, that is, it doth not (as often it is with a carnal
heart) turn, being pressed, into rage and madness ; but into a
complacential peace, and rest in the divine will. He is satis
fied in what God hath thought fit to do. Yea the very thing
js done which he would have done : God hath given him his
heart's desire. For let the question be put to such a person,
Do you desire such a thing though God judge it will be hurt
ful to you or unfit for you ? And no doubt he will, not in faint
words that have no sense under them (as almost any other man
would) but from his very heart and soul say, No. And if he
deliberate the matter of his own accord, or by any one's inqui
ry be occasioned to do so, this will be found the sense of his
heart, (though his desire hath inclined to this or that thing in
particular,) and this would be his prayer in such a case,
f f Lord, if thy wisdom, which is infinitely more than mine, see
this thing not fit, cross me, deny me in this desire of mine."
And this general desire at least, which is the measure of the
particular one, is sure to be accomplished to one that hath God
for his delight. For the promise is express and cannot fail, All
things shall work together for good, to them that love God.
Rom. 8. 28.
And this love to God, or delight in him, as it entitles such to
that his care and concern for them which is expressed in this
promise ; so it doth in its own nature dispose their hearts to an
acquiescence and satisfiedness therein. For love to God, where
it is true, is supreme, and prevails over all other love to this or
that particular good. Whence it cannot be, but, if this love be
in act, (as, the text must be understood to call unto actual and
excercised delight in God) it must subdue, and keep the heart
so far subject to the divine good pleasure, as that its desire and
addictedness to this particular, lesser good (concerning which
there may also be a just and rational doubt whether it will be
HOW a good to him yea or no) shall never be a matter of con-
206 OF DELIGHTING IN GOTJ. PART II.
troversy and quarrel with him who is, unquestionably, the su
preme and universal Good. How will that one thought over
come, if such a one shall but apprehend God saying to him,
" Dost thou love me above all things, and wilt yet contend with
me for such a trifle !"
And we may by the way note, that upon this ground of the
dubious mutability of external good things, (which, by circum
stances, may become evil to this or that person,) as they are
not here, so nor can they be anywhere the matter of a general
absolute promise, to be claimed indefinitely by any one's faith.
The nature of the thing refuses it. For suppose we, that what
may, in this or that case, become evil or prejudicial to this or
that person, doth now actually become so, and is the matter of
an absolute promise, now claimable by such a person, what
would follow ? That an evil is now the actual matter of a pro
mise ! than which what can be said or supposed more absurd ?
when nothing can further or otherwise be the matter of a pro
mise, than as it is good. Wherefore that promise would, in
the supposed case, degenerate (as the matter of it is by the pre^
sent circumstances varied) and turn into a threatening. Where
fore when that condition or proviso is not expressly added to a
promise concerning a temporal good, the very nature of the
thing implies, and requires it to be understood. For it is
not, otherwise than as qualified by that condition, any way a
promise. Now lie that is in the present exercise of delight in
God, hath his heart so set upon God and alienated from earthly
things, as that the present temper of it bears proportion to the
natural tenour of such promises ; and is not otherwise than by
the cessation of this delight, liable to the torture of unsatisfied
desire in reference to these lower things : Although the fig-tree
shall not blossom yet I will rejoice in the Lord, &c. (Hab. 3.
17- 18.) And as delight in God doth thus reduce and moderate
desires in reference to any inferior good ; so that, if it be with
held, they admit a satisfaction without it, and the want of it is
easily tolerable : so,
[2.] If it be granted; delight in God adds a satisfying sweet
ness to the enjoyment. A lover of God hath another taste and
relish, even of earthly good things, than an earthly-minded
man can have. He hath that sweet savour of the love of God
upon his spirit, that imparts a sweetness to all the enjoyments
of this world, beyond what such things in their own nature have
with them. This makes the righteous man's little, better
than the great revenues of many wicked. (Psal. 37. 16-)
Upon the whole therefore, this is, if duly weighed, a mighty
and most persuasive argument to delight in God* For it im-
CHAP. V. OF DELIGHTING IN GOD. 207
ports thus much, which I add for a close to this discourse. If
you place your delight here ; you are most certainly delivered
from the vexation and torment of unsatisfied desire. The
motions of your souls are sure to end in a pleasant rest. Your
lesser desires will he swallowed up in greater, and all in the
divine fulness ; so that you will now say, Whom have I in
heaven but thee ? and there is none on earth I desire besides
thee. (Psal. 73. 25.) If you take no delight in God, your own
souls will be a present hell to you. And it may be it is not
enough considered, how much the future hell stands also in un
satisfied desire ; which desire (all suitable objects being for ever
cut off from it) turns wholly to despair, rage and torture. And
that ravenous appetite, which would be preying upon external
objects that now fail, turns inward, and as an insatiable vulture,
gnaws everlastingly the wretched soul itself. And the begin
nings of this hell you will now have within you, while you re
fuse to delight in God. The sapless, earthly vanities upon
which your hearts are set, give you some present content, which
allays your misery for a little while, and renders it less sensible
to you : but they have nothing in them to answer the vast
desires of a reasonable, immortal spirit. Whereby you certainly
doom yourselves to perpetual disrest. For in these false,
vanishing shadows of goodness, you cannot have satisfaction,
and in the blessed God you will not.
CHARITY
Mf REFERENCE TO
OTHER MEN'S SINS.
VOL. II.
THE PREFACE.
A. PROPOSAL was made to me, by some friends, for publishing of
these papers ; which I cannot doubt, proceeded from charity, both to
the reader, whose good they intended in it ; andtothcauthor, that they
could think so slender a performance \vas capable of serving it. I
cannot, indeed, think it unseasonable, to take any occasion of recom
mending charity, though this subject led me only to consider one sin
gle instance of it. But if the practice of it, in this one, would redress
so great an evil, what might we not expect from its universal exercise,
in all cases upon which it might have influence ? Even the tongues of
men and angels, as (with our apostle) they are insufficient to supply
its absence; so nor are they more than sufficient, fully to represent
its worth. We vainly expect, from either eloquence, or disputation,
the good effects, which charity alone (could it take place) would
easily bring about without them. How laboriously do we beat our way
in the dark ! " We grope for the wall, like the blind, and we grope as
if we had no eyes : we stumble at noon day, as in the night; but
the way of peace we have not known.'' Human wit is stretched to
the uttermost; wherein that comes short, the rest is endeavoured to-
be supplied by anger: and all to bring us under one form, which
either will not be; or if it were, could be to little purpose; while in
the mean time, this more excellent way is forgotten of our
foot, and we arefar rom it. Which shews, it is God that must cure
us (the God of love and peace) and not. man.
How soon, and easily would a mutual universal charity redress
all ? For being on one side only, it could never cement both. And
limited only to a party, it is not itself, and acts against itself, divides
what it should unite. But a genuine, equally diffused charity, how
would it melt down men's minds, mollify their rigours, make high
things low, crooked straight, and rough places plain ? It would cer
tainly, either dispose men to agree upon one way of common order,
or make them feel very little inconvenience or cause of offence ii
21 2 PREFACE.
some variety. But without it, how little would the most exquisite
unexceptionable form (universally complied with, in every punctilio)
contribute to the churches welfare ? No more to its quiet, and repose,
than an elegant, well shaped garment, to the ease, and rest of a dis
jointed, ulcerous body : nor longer preserve it, than the fair skin of
a dead man's body would do that, from putrefaction and dissolution.
What piety is to our union with God, that is charity to our union
with one another. But we are too apt, as to both, to expect from the
outward form, what only the internal, living principle can give ; to
covet the one with a sort of fondness, and deny the other. One com
mon external form in the church of God, wherein all good men
could agree, were a most amiable thing, very useful to its comely,
better being, and the want of it hath inferred, and doth threaten evils
much to be deplored, and deprecated. But this divine principle is most
simply necessary to its very being. Whatsoever violates it; is the most
destructive, mortal schism, as much worse than an unwilling breach
of outward 5 order, as the malicious tearing in pieces a man's living
body, is worse than accidental renting his cloaths. And indeed, were
our ecclesiastical contests, about matters that I could think iudiffer-
ent, as long as there is such a thing, as distinction of parties, I shouM
readily choose that, where were most of sincere charity (if I new
where that were.) For since our Saviour himself gives it us, as the
cognizance of Christians (by this shall all men know ye are my disci
ples, if ye love one another) I know not how better to judge of Chris
tianity, than by charity. Nor know I where, among them that pro
fess, there is less of either, than with them that would confine, and
engross both to their own several parties ; that say, here is Christ,
and there he is ; and will have the notions of Christian, of sfcint, of
church, to extend no further than their own arbitrarily assigned li
mits, or than, as they are pleased to describe their circle. We know
to whom the doing so, hath been long imputed ; and it were well, if
they had fewer sorts of imitators. Nor doth it savour more of un-
charitableness in any, to think of enclosing the truth, and purity of
religion, only, within their own precincts, than it doth of pride and
vanity, to fancy they can exclude thence, every thing of offensive im
purity. We are never like to want occasions, even in this respect, of
exercising charity : not to palliate the sins of any, but recover sin
ners. God grant we may use it mere, to this purpose (when the case
so requires) and need it less.
JOHN HOWE.
OF CHARITY,
IV RESPECT OP
OTHER MEN'S SINS:
1. Cor. xiii. 6.
Jlejoiceth not in iniquity.
subject spoken of, must be supplied from the foregoing
verses ; where we find the matter all along, in discourse, is
Chanty : which it is the principal business of the whole chap
ter to describe, and praise. And this is one of the characters
that serve (as they all do) to do both these at once. For being
in itself a thing of so great excellency, to shew its true nature,
is to praise it. Whatsoever is its real property, is also its com
mendation.
Our business here must be, Briefly to explain and give
some general account of both these, namely, charity, and this
its negative character, that it rejoices not in iniquity, and To
demonstrate the one of the other ; or (which is all one) to shew
the inconsistency between that divine principle, and this horrid
practice : upon which the use of this piece of Christian doc
trine will ensue.
I. We are to give some account both of this principle, the
charity which the apostle here treats of, and of the practice
which the text denies of it ; rejoicing in iniquity.
First. For the former. The chanty or love here spoken of,
is the root of all that duty which belongs to the second table.
The whole of the duty contained in both, is summed up by our
Saviour in love. That of the former in that first and great
commandment, Thou shalt love the Lord thy God with all thy
heart, &c. Matt. 22, 37. that of the latter in this other which is
214 OF CHARITY IN REFERENCE
like unto it, " thou shalt love thy neighbour as thyself.*' Upoa
which two we are told hang all the law and the prophets. See also
Rom. 13. 10. The instances which are given in this chapter,
refer to man as the object, and shew that it is the love of our
neighbour which is meant.
But though it be so far human, it is however upon other ac
counts a real part of divine love ; which we see 1. Joh. 3. 17.
that apostle speaking; even of love to our brother: whoso
hath this world's goocls, and seeth his brother hath need, and
shutteth up the bowels of compassion from him, demands, how
dwelleth the love of God in that man ? And David called the
kindness he intended the relicts of Saul's family, the kindness
of God, 2. Sam. 9. 3. This part of love is divine both in
respect of its original, and of somewhat considerable in its
object.
1. In respect of its original. It is a part of the communica
ted divine nature, from whence they that partake of it, are said
to be born of God. It is most conjunct with faith in the Mes
siah, and love to God himself, which are both comprehended in
that birth. For as it is said in the gospel of John, (chap. 1.12.
13.) that as many as received him, (namely, Christ) to them he
gave power to be called the sons of God, even to them that Re
lieve in his name, who were born not of blood, nor of the
will of the flesh, nor of the will of man, but of God. And
in his 1. Epist. chap. 5. 1. Whosoever believeth that
Jesus is the Christ, is born of God. So it is in this latter
place, immediately added as the double property of this di
vine productiou (not more separable from one anoher than from
it) and every one that loveth him that begat, loveth him also
that is begotten of him. And hereupon also from the in-being
and exercise of this love, (though towards an object that seems
very heterogeneous and of much another kind) we come to bear
the name of God's children. Love your enemies that you
may be the children of your Father which is in heaven, Mat. 5.
44. 45. The law indeed of love to other men, though it oblige
to love some above others upon a special reason, yet in its ut
most latitude, comprehends all mankind under the name of
neighbour or brother, as the particular precepts contained in it
do sufficiently shew. Which surely leave us not at liberty to
kill, defile, rob, slander, or covet from others, than the regene
rate (as we count) or our own friends and relatives.
Now that principle from which we are called God's children,
must be of divine original ; for it is notspoken of them casually,
but as their distinguishing character. So that, in this respect,
they are said to be of God. It is their very difference from the
children of another, and the worst of fathers, i Joh. 3/10. In
this the children of .God are manifest, and the children of the
TO OTH&R MEN'S SINS. 215
devil : whosoever doth not righteousness, is not of God,
neither he that loveth not his brother. Which also shews it is
not universally all love, unto which this dignity belongs.
Some more noble-minded pagans that were wont to ascribe di
vinity unto love, have also carefully distinguished, and told us
of a love that was genuine, and another that was spurious ; the
one akin to virtue, the other to vice ; and have noted it as an
abusive error of the vulgar, (Max. Tyr. Dissert.) to give the
same name to God and a disease. The corruption and de
generacy of love, is indeed less than human ; but the first
being, and restored rectitude of it, is of an original no less than
divine.
2. And even this love, though placed upon man, is divine
too in respect of its object, that is, of somewhat we have to con
sider in it, which is most properly and strictly the object, or
the inducement and formal reason why we love. God is the
primum amabile, the Jirst goodness as well as the first Being.
As therefore there is no being, so nor is there any goodness, a-
mability, or loveliness, which is not derived from him. We
love any thing more truly and purely, the more explicitly we
acknowledge and love God in it. Upon the view of those strokes
and lineaments of the divine pulchritude, and the characters of
his glory, which are discernible in all his creatures, our love
should be someway commensurate with the creation, and com
prehend the universe in its large and complacential embraces.
Though as any thing is of higher excellency, and hath more
lively touches and resemblances of God upon it ; or by the
disposition of his providence and law, more nearly approaches
us, and is more immediately presented to our notice, converse,
use, or enjoyment, so our love is to be exercised towards it
more explicitly, in a higher degree, or with more frequency.
As man therefore hath more in him of divine resemblance, of
God's natural likeness and image ; good men of his moral, holy
image, we ought to love men more than the inferior creatures ;
and those that are good and holy, more than other men ; and
those with whom we are more concerned, with a more definite
love, and which is required to be more frequent in its exercise.
But all from the attractive of somewhat divine appearing in the
object. So that all rational love, or that is capable of being
regulated and measured by a law, is only so far right in its own
kind, as we love God in every thing, and every thing upon his
account, and for his sake.
The nature and spirit of man is, by the apostacy, become
disaffected and strange to God, alienated from the divine life,
addicted to a particular limited good, to the creature for itself,
apart from God ; whereupon the things men love, are their
216 OP CHARITV IN HEFERENCB
idols, and their love idolatry. But where, by regeneration* a
due propensition towards God is restored, the universal good
draws their minds, they become inclined and enlarged towards
it ; and as that is diffused, their love follows it, and flows to
wards it every where. They love all things principally in and
for God ; and therefore such men most, as excel in goodness,
and in whom the divine image more brightly shines. There
fore it is, most especially, Christian charity that is here meant,
that is, which works towards christians as such* For compare
this with the foregoing chapter, and it will appear that charity
is treated of in this, which is the vital bond of holy> living union
in the Christian church supposed in the other* Whereby as
the body is one, and hath many members, and all the
members of that body being many, are one body ; so also is
Christ v. 12. This principle refined, rectified, recovered out
of its state of degeneracy, and now obtaining in the soul as a
part of the new creature, or the new man which is after God,
as it hath man for its object more especially, and more or less
according to what their appears of divine in him, is the charity
here spoken of. Now of this divine charity it is said, and which
we are now to consider.
Secondly. That it rejoices not in iniquity. Hereof it cannot
be needful to say much by way of explication. The thing car*-
ries a prodigious appearance with it ; and it might even amaze
one to think, that on this side hell, or short of that state,where~
in the malignity of wickedness attains its highest pitch, any ap^
pearance should be found of it. Yet we cannot think, but
these elogies of charity, do imply reprehensions, and tacitly
insinuate too great a proneness to this worst sort of 6iFi%&ipe%xKix
or rejoicing in evil. The Gnosticks (or the sect afterwards,
known by that name) gave already too great occasion for many
more express, and sharp reproofs of this temper ; which were
not thrown into the air, or meant to nobody. The Scripture
saith not in vain, the spirit which is in us lusteth to envy.
With which, what affinity this disposition hath, we shall have
occasion to note anon. Rejoicing in iniquity, may be taken (if
we abstract from limiting circumstances) two ways : either in
reference to our own sins : or to men's. Our own, when we
take pleasure in the design, or in the commision, or in the re
view, and after-contemplation of them : converse in that im
pure region, as in our native element, drink it in like water,
find it sweet in the mouth, and hide it under the tongue, &c.
Other men's ; when it is counted a grateful sight, becomes
matter of mirth and sport, to see another stab at once the Chris
tian name, and his own soul. The scope and series of the apos
tle's discourse, doth here plainly determine it this latter way :
TO OTHER MEN'S SINS. 217
or as charity which is the subject of his whole discourse, re
spects other men ; so must this contrary disposition also. De
iniquitate procul dubio alienage, saith Cajetan upon this place:
It is without doubt, unapt to rejoice in the sins of other men;
for neither can it endure one's own. And this aptness to rejoice
in the iniquity of others, may be upon several accounts. It
may either proceed from an affection to their sins, from an
undue self-love : or from an excessive disaffection to the per
sons offending.
1. From a great affection, and inclination unto the same
kind of sins, which they observe in others. Whereupon they
are glad of their patronage ; and do therefore not only do such
things, but take pleasure in them that do them, Rom. 1. 32.
Men are too prone to justify themselves by the example
of others, against their common rule. "Others take their li
berty, and why may not I ?" And so they go (as Seneca says
sheep do) non qua eundum est, sed qua itur, the way which
is trodden, not which ought to be.
2. Frorh an undue, and over indulgent love of themselves.
Whence it is, that (as the case may be) they take pleasure to
think there are some men, that perhaps outdo them in wicked
ness, and offend in some grosser kind than they have done.
And so they have, they count, a grateful occasion, not only to
justify themselves, that they are not worse then other men, but
to magnify themselves, that they are not so bad ; as the phari-
see in his pompous, hypocritical devotion, "God, I thank thee
(that attribution to God, being only made a colour of arrogat
ing more plausibly to himself) that I am not as other men, ex
tortioners, unjust, adulterers," &c. Luke 18. 11. whereby the
hypocrite, while he would extol, doth but the more notoriously
stigmatize himself.
3. From a disaffection they bear to the offenders ; whence
they are glad of an advantage against them : that they have oc
casion to glory in their flesh, and insult over their weakness, It
must be that rejoicing in other men's sins, which is most con
trary to charity, that is here more especially meant. And that
is manifestly the last of these 5 such as proceeds from ill will to
the person that offends ; whereupon we are glad of his halting
(which perhaps we watched for before) and when his foot slip-
peth, magnify ourselves against him. Now rejoicing at the
sins of other men, upon this account, may be either secret,
when only the heart leels an inward complacency, and is sensi
bly gratified thereby : or open, when that inward pleasure
breaks forth into external expressions of triumph, and insulta-
tion, into derision, scoffs and sarcasms.
VOL II. 2 F
218 OF CHARITY IN REFERENCE
II. And how inconsistent this is with the charity which our
apostle so highly magnifies, it is now our next business to shew.
And it will appear by comparing this rejoicing in other men's
sins : with charity itself : and with what it is, ever, in most
certain connexion with.
First. Witli charity itself; and so we shall consider it, In
its own nature, abstractly and absolutely : In relation to its
original, and exemplary cause. And shall compare this rejoic
ing in the sins of other men, with it both ways.
1. Consider chanty in its own nature ; and so it is the loving
one another as myself, so as to desire his welfare and felicity as
my own : where Sve must note, that love to ourselves, is the
measure of the love we owe to others. But yet we are also to
consider, that this measure itself, is to be measured : for we are
not to measure our love to others, by the love we bear to our
selves, otherwise, than as that also agrees with our superior rule;
which obliges us so to love ourselves, as to design, and seek our
own true felicity, and best good : to (( lay hold on eternal life,
to work out our own salvation/' If in other instances, we
were not so to understand the matter (since the particular pre
cepts extend no farther than the general one) any man might
without transgression, destroy another man's goods, when he
hath learned to be prodigal of what he is master of himself :
and might make himself master of another man's life, whenso -
ever he cares not for his own- And so by how much more pro
fligately wicked any man is, he should be so much the less a
transgressor.
We are not so absolutely ctvlefyfftoii or so much our own,
that we may do what we will with ourselves. We are account
able to him that made us, for our usage of ourselves : and in
making ourselves miserable, make ourselves deeply guilty also.
We were made with a possibility of being happy. He that
made us with souls capable of a blessed state, will exact an ac
count of us, what we have done with his creature. He that
commits a felony upon his own life, injures his prince and the
community to which he belongs. The one is robbed of a sub
ject, the other of a member that might be useful ; wherein
both had a right. No man is made for himself. And there
fore the tact is animadverted on, and punished as far as is possi
ble in what remains of the offender, in his posterity, from whom
his goods are confiscate; in his name, which bears a mark of
infamy, and is made a public reproach. How unspeakably
greater is the wrong doue to the common Ruler of the whole
world, when a soul destroys itself ! loses ks possibility of prais
ing and glorifying him eternally in the participation awl com-
munion of his eternal glory ! how great to the glorious society
of saints and angels ! from whom he factiously withdraws him
self, and who (though that loss he recompenced to them by
their satisfaction in the just vengeance which the offended God
takes upon the disloyal, apostate wretch) were to have pleased
and solaced themselves in his joint felicity with their own. So
that he hath done what in him lay, to make them miserable,
and even to turn heaven into a place of mourning and lamen
tation.
The supreme, primary law under which we all are, obliges us
to be happy. For it binds us to take " the Lord only for our
God; to love him with all our hearts, and minds and souls, and
strength," And so to love him, is to enjoy him, to delight, and
acquiesce finally, and ultimately in him ; and satisfy ourselves
for ever in his fulness. So that every man is rebellious in be
ing miserable, and that even against the first, and most deeply
fundamental law of his creation. Nor can he love God in obe
dience to that law, without loving himself aright. Which love
to himself, is then to be the measure of the love he is to bear
to other men : and so most truly it is said, that charity begins
at home. Every man ought to seek his own true felicity, and
then to desire another's as his own.
But now consider, what we are to compare herewith. Re
joicing in the sins of other men, how contrary is it to the most
inward nature ! to the pure essence ! how directly doth it strike
at the very heart and soul, the life and spirit of charity ! For
sin is the greatest, and highest infelicity of the creature ; de
praves the soul within itself, vitiates its powers, deforms its
beauty, extinguisheth its light, corrupts its purity, darkens its
glory, disturbs its tranquillity, and peace, violates its harmoni
ous, joyful state and order, and destroys its very life. It disaf-
fects it to God, severs it from him, engages his justice, and in
flames his wrath against it.
What is it now to rejoice in another man's sin ; Think what
it is, and how impossible it is to be where the love of God hath
any place. What ! to be glad that such a one is turning a man
into a devil ! a reasonable, immortal soul, capable of heaven,
into a fiend of hell ! To be glad that such a soul is tearing it
self off from God, is blasting its own eternal hopes, and des
troying all its possibilities of a future well-being ! Blessed God !
How repugnant is this to charity ? For let us consider what it
is that we can set in directest opposition to it. Let charity be
the loving of another as I ought to do myself; its opposite must
be, the hating of another, as I should not, -and cannot sustain
tp do myself. As loving another therefore includes my desire
220 OF CHAttlTY IN REFERENCE
of his felicity, and whatsoever is requisite to it, till it be attained,
and my joy for it when it is ; loathness of his future, and grief
for his present infelicity, as if the case were my own : so hating
another must equally and most essentially include aversion to
his future good, and grief for his present (which is the precise
notion of envy) the desire of his infelicity, and whatsoever will
infer it, till it be brought about, and joy when it is, or when I
behold what is certainly conjunct with it. Which is the very
wickedness the text animadverts on, as most contrary to charity,
the sV/%#^ex#x/fiJ which not only the Spirit of God in the^holy
Scriptures, but the very philosophy of pagans doth most highly
decry and declaim against : which is of the same family you see
with envy ; and no other way differs from it than as the objects
are variously posited. Let the harm and evil of my brother be
remote from him, and his good be present, I envy it. Let his
good be remote, and any harm or mischief be present and ur
gent upon him, I rejoice in it. Both are rooted in hatred, the
directest violation of the royal law of loving my neighbour as
myself, Jam. 2. 8. And it is that sort of i f Ki%cti%EY.cty.i& which
hath most of horror, and the very malignity of hell in it : as
the sin of another, wherein this joy is taken, is an evil against
the great God (which there will be occasion more directly to
consider hereafter), as well as to him that commits it; a wrong
to the former, and a hurt to the latter : whereas other infe
licities are evils to him only whom they befal.
2. Consider charity in relation to its original, and ex-
amplar. And so it is immediately from God, and his very
image. God is love, and he that dwelleth in love, dwelleth in
God, and God in him, I Joh. 4. 16. And what sort of love
is this which is made so identical, and the same thing with the
very Being, and nature of God ; not a turbid, and tumultuous,
not a mean, and ignoble, not an imprudent, rash, and violent,
least of all, an impure, polluted passion : but a most calm, wise,
majestic, holy will to do good to his creatures, upon terms
truly worthy of God. Good will, most conjunct with the other
inseparable perfections of the Godhead : whence, with expres
sions of the most benign propensions towards his creatures, he
still conjoins declarations of his hatred of sin, upon all occasions:
that he is not a God that takes pleasure in wickedness, nor can
evil dwell with him : that sin is the abominable thing which his
soul loathes, that he is of purer eyes, than to look on iniquity.
What can now be more contrary to the pure, and holy love,
which shall resemble, and be the image of his, than to rejoice
in iniquity ? For as God, while he loves the person, hates the
sin, men do in this case, love the sin, and hate the person.
TO OTHER MEN S SINS.
221
And while this horrid, impure malignity is not from God, or
like him (far be the thought from us), from whom doth it de
rive ? Whom doth it resemble ? We read but of two general fa
thers, whose children are specified and distinguished, even by this
very thing, or its contrary, in a fore-mentioned text, i. Job. 3. 10.
where, when both the fathers, and their children, are set in op
position to one another, this, of not loving one's brother, is
given at once, both as the separating note of them who are not
of God's family, and oifspring, not of him as the expression is,
having nothing of his holy, blessed image and nature in them
(and who consequently must fetch their pedigree from hell, and
acknowledge themselves spawned of the devil) and as a summa
ry of all unrighteousness, as it is being taken (as often) for the
duty of the second table, or as a very noted part of it, taken in
its utmost latitude. Agreeably to that of our Saviour, Job. 8.
44. Ye are of your father the devil he was a murderer from
the beginning as every one is said to be that hateth his bro
ther, 1. Job. 2. 15. If therefore we can reconcile God and
the devil together, heaven and hell, we may also charity, and
rejoicing at other men's sins.
Secondly. The inconsistency of these two will further appear
by comparing this monstrous disaffection of mind, with the in-
separable concomitants of chanty, or such things as are in con^
nexion with it. And the argument thence will be also strong
and enforcing, if that concomitancy shall be found to be cer
tain, and the connexion firm, between those things and cha
rity. I shall only give instance in four things, which every one
that examines will acknowledge to be so connected ; namely,
wisdom and prudence : piety and sincere devotedness to God,
and the Redeemer : purity : and humility. Moralists gene
rally acknowledge a concatenation of the virtues. Those that
are truly Christian are not the less connected, but the more
strongly and surely. Which connexion of these now mention
ed, with charity, we shall see as to each of them severally ; and
at the same time, their inconsistency with this vile temper and
practice.
1. For wisdom or prudence, it is so nearly allied to chanty,
that it is mentioned by the same name. Jam. 3. 17- The wis
dom that is from above, is first pure, then peaceable, gentle,
&c. The foregoing words, (v. 16.) shew that love is meant.
These words represent the heavenly descent, and the true na
ture of it, both together. That it is called wisdom, shews its
affinity with it, and that it partakes of its nature ; dwells in a
calm, sedate mind, void of disquieting passions and perturbations
which it b the work of wisdom to repress and expel. Indeed
222 OF CHARITY IN REFERENCE
the name is manifestly intended to express, generally, the tem
per, the genius, the spirit of one that is horn from ahove, and is
tending thither. The contrary temper, a disposition to strife,
envy, or grief for the good of another (which naturally turns
into joy, for his evil, when his case alters) is called wisdom too,
hut with sufficiently distinguishing and disgracing additions. It
is said, (v. 15.) not" to be from above, but earthly, sensual, de
vilish ; and to have the contrary effects ; where envying and
strife is, there is confusion emuletguffia (tumult the word signi
fies, or disorder, unquietness, disagreement of a man with him
self, as if his soul were plucked asunder, torn from itself) and
every evil work, v. 16. There can be no charity towards ano
ther (as hath been noted) where there is not first a true love to
a man's own soul, which is the immediate measure of it; nor
that, where there is not prudence to discern his own best good,
and what means are to be used to attain it. His true good he
is not to expect apart by himself, but as a member of the Chris^
tian community. Not of this or that party, but the whole ani
mated body of Christ. In which capacity he shares in the com
mon felicity of the whole, and affects to draw as many as he can
into the communion and participation of it. So he enjoys, as a
member of that body, a tranquility and repose within himself.
But he is undone in himself, while he bears a disaffected mind
to the true interest and welfare of the body.
Wherefore to rejoice in what is prejudicial to it, is contrary to
prudence and charity both at once. Put on, (saith the apostle)
as the elect of God, holy and beloved bowels of mercies,
kindness, humbleness of mind, meekness, long-suffering, for
bearing one another, and forgiving one another, if any man
have a quarrel against any : even as Christ forgave you, so also
do ye. And above all these things, put on charity, which is the
bond of perfectness. And let the peace of God rule in your hearts,
to the which also ye are called in one body. (Col. 3.12.16.) imply
ing no true peace or satisfaction can be had, but in vital union
\viththe body. Is he a wise, or is he not a madman, that rejoices
he hath an unbound hand or foot, or an ulcerated finger, or toe
rotting off from him ? or that is glad a fire or the plague is bro
ken out in the neighbourhood, that equally endangers his own
house and family, yea and his own life ?
2. Piety and devotedness to God, and the Redeemer, is
most conjunct with true charity. By this we know that we love
the children of God, when we love God, &c. i. Joh. 5. 2.
For the true reason of our love to the one, is fetched from the
other, as hath been shewn. And how absurd where it to pre
tend love to a Christian upon Christ's account and for his sake,
223
while there is no love to Christ himself? But can it consist
with such love and devotedness to God, to be glad at his being
affronted by the sin of any man ? or to Christ, whose design
it was to redeem us from all iniquity, and to bless us, in tur
ning us away from our iniquities ; to rejoice in the iniquity that
obstructs, and tends to frustrate his design ? Do we not know-
he was for this end manifested, to destroy the works of the
devil ? And that the works of wickedness are his works ? Do we
not know, the great God is, in and by our Redeemer, main
taining a war against the devil, and the subjects of his king
dom ; in which warfare, what are the weapons, on the devil's
part, but sins ? Who but sinners his soldiers ? And who is there
of us, but professes to be on God's part in this war ? Can it
stand with our duty, and fidelity to him, to be glad that any are
foiled, who profess to fight under the same banner ? What
would be thought of him, who, in battle rejoiceth to see those
of his own side fall, here one, and there one ? He would surely
be counted either treacherous, or mad.
3. Charity of the right kind, is most certainly connected
with purity. The end (or perfection) of the commandment (or
of all our commanded obedience) is charity, out of a pure heart
1. Tim. I. 5. Sincere Christians, are such as have purified
their souls, in obeying the truth through the Spirit, unto un
feigned love of the brethren ; and must see, that they love one
another with a pure heart, fervently, 1. Pet. 1. 22. Pagans have
taught, there is no such thing, as true friendly love, but among
good men. But how consists it with such purity, to take plea
sure in other men's impurities, or make their sin the matter of
jest and raillery ?
4. A further inseparable concomitant of charity, is deep hu
mility. We find them joined, and are required to put them on
together, in the already mentioned context. Put on kindness,
humbleness of mind ; above all put on charity, (Col. 3.) and do
find it among these celebrations of charity, that it vaunteth not
itself, and is not puffed up, v. 4. Nor can we ever, with due
charity, compassionate the wants, and infirmities of others, if we
feel not our own which if we do, though we are not, ourselves,
guilty of heinous wickednesses, we shall so entirely ascribe it
to divine, preserving mercy, as to be in little disposition to
rejoice that others are.
III. We may then, upon the whole, learn hence, how we are
to demean ourselves in reference to the sins of other men. So,
no doubt, as charity doth command, and require : at least, so
as it doth allow, or not forbid. We are manifestly concerned,
not to offer violence to so sacred a thing ; and shall be secure
from doing it both these ways. We may therefore under these
224 OF CHARITY IN REFERENCE
two heads, take direction for our behaviour upon such occasions :
namely, the actual sins of others, or their more ohservable in
clinations thereto. We shall then say something to those who not
withstanding will take the liberty to rejoice in the sins of other
men or take any, the least pleasure in observing them.
First. We take direction for our behaviour upon such
occasions.
1. We should faithfully practise as to this case, such things
as charity, and the very law of love doth expressly require
and oblige us to. As we are,
(1.) To take heed of tempting their inclinations, and of in
ducing others to sin, whether by word or example. We are,
otherwise, obliged to avoid doing so, and this greatly increases
the obligation. What we are not to rejoice in upon the account
of charity; we are, upon the same account, much less to pro
cure. Especially take heed of contributing to other men's sins,
by the example of your own. The power whereof, though it
be silent and insensible, is most efficacious in all men's experi
ence. A man would perhaps hear the verbal proposal of that
wickedness, with horror and detestation, which he is gradually
and with little reluctance drawn into, by observing it in other
men's practice. A downright exhortation to it, would startle
him. But the conversation of such as familiarly practise it,
gently insinuates, and by slower degrees alters the habit of his
mind ; secretly conveys an infection like a pestilential disease ;
so that the man is mortally seized before he feels, and when he
suspects no danger.
Most of all, let them take heed of mischieving others by
their sins, who are men of more knowledge and pretend to
more strictness than others. Perhaps some such may think of
taking their liberty more safely : they understand how to take
up the business more easily, and compound the matter with
God. A horrid imagination ! and direct blasphemy against
the holy gospel of our Lord ! If it were true, and God should
(do what is so little to be hoped) mercifully give them the
repentance, whereof they most wickedly presume, who knows
but others may, by that example^ be hardened in wickedness,
and never repent ? Yea, If thy greater knowledge should
prompt thee to do, unnecessarily, that which (really, and ab
stracting from circumstances) is not a sin ; but which another
took to T)e so, and thence takes a liberty to do other things that
are certainly sinful; yet walkest thou not charitably. Through
thy knowledge shall a weak brother perish and be destroyed, for
whom Christ died ? Rom. 14. 15. with 1. Cor. 8. 10, 11. Sup
pose the process be, as from sitting in an idol's temple to ido
latry so from needless sitting in a tavern, to drunkenness
or other consequent debaucheries. But if the thing be, in its
TO OTHER, MEN'S siNr s 225
first instance, unquestionably sinful, of how horrid consequences
are the enormities of such as have been taken to be men of
sanctity, beyond the common rate ? What a stumbling block
to multitudes ! How much better might it have been for many
that are of the Christian profession, if such had never been
Christians ! And most probably for themselves also ! No doubt
it had been more for the honour of the Christian name. How
many may be tempted to infidelity and atheism by one such
instance ! And whereas those scandali/ed persons do often
afterwards, incur this fearful guilt of rejoicing in the iniquity
of such, even that also, they have to answer for, with all the
rest.
(2.) Charity requires, not only that we do not procure, but
that we labour, as much as is possible, to prevent the sin of
others. What in this kind, we are not to rejoice at, we should
hinder. And indeed what we do not hinder, if it be in our
power, we cause.
(3.) We should not be over-forward to believe ill of others.
Charity will, while things are doubtful, at least, suspend. See
how immediately conjunct these two things are. It thinketh
no evil, rejoiceth not in iniquity, (v. 5, 6'.) it is not imagina
tive or surmising. And in the following verse (on the better
part, it must be understood,) it believeth all things, hopeth all
things : that is, briefly, it is unapt to believe ill without ground,
and hopes well, as long as there is any. But it is not so blindly
partial, as to shut its eyes against apparent truth (of which more
in its place.)
(4.) Much less should we report things at random, to the
prejudice of others. That character of an inhabitant in the
holy hill, must not be forgotten, that taketh not up a reproach
against his neighbour.
(5.) If the matter particularly concern ourselves, and cir
cumstances comply, we must have recourse first to the supposed
offender himself, and (as our Saviour directs) tell him his fault
between him and thee alone, (Mat. 18. 15.)
(6.) We ought to compassionate his case. Not rejoicing in
in iniquity, may have in it a /x/&w. More may be meant ;
we are sure more is elsewhere enjoined, solemn mourning, and
the omission severely blamed. Ye are puffed up, (1 Cor. 5* 2.)
(not perhaps so much with pride, as vanity, and lightness of
spirit, as a bladder swollen with air, which is the significance
of that word) and have not rather mourned. Perhaps he h
burdened with grief and shame. A Christian heart cannot bt
hard towards such a one in that case. We are to bear one
another's burdens, and so fulfil the law of Christ. (Gal. 6'. 2.)
(7.) We should, as our capacity and circumstances invite or
Mi.. iJ. 2 G
226 OF CHARITY IN REFERENCE
allow (at least by our prayers) endeavour his recovery. And
therein use all the gentleness which the case admits, and which
is suitable to a due sense of common human frailty. Take the
instruction in the apostle's own words, (Gal. 6. 1.) Brethren,
if a man be overtaken in a fault, ye which are spiritual, restore
euch a one in the spirit of meekness, considering thyself, lest
thou also be tempted.
(8.) We must take heed, upon one man's account, of cen
suring others ; for such as we know to be faulty, those, that for
ought we know (and therefore ought to hope) are innocent.
A practise most absurd and unrighteous, contrary to common
reason and justice, as well as charity. Yet that whereto some
are apt to assume a license, upon so slender and senseless a
pretence, that is, 'because some that have under a shew of piety,
hidden the impurities of a secretly vicious life ; others that are
openly profane, and lead notoriously lewd and flagitious lives
(who though bad enough, are so far the honester men) do add
to all their other wickedness, that folly and madness, as to
count all men hypocrites that are not as bad as themselves.
And reckon there is no such thing as real religion in the world.
A like case as if, because sometimes spectres have appeared in
human shape, one should conclude there is, therefore, no such
creature on earth, as a very man.
2. But there are also other things that ought to come into
practise, in the case of other men's sinning, very suitable to
the case, and not unsuitable to charity. Which, though they
proceed more directly, rather, from some other principle, yet
are not inconsistent with this, (as the graces of God's Spirit,
and the duties of Christians never interfere, so as to obstruct or
hinder one another,) things which, though chanty do not ex
pressly command, yet are otherwise commanded, and which
charity doth not foibid. As,
( ! .) That we labour to avoid the contagion of their ex
ample : that we take not encouragement to sin from their
sinning. They are not our rule. We have not so learned
Christ.
(2.) That we take warning by it. And endeavour that their
example may not only not be tempting to us, but that it may be
monitory. We should reckon such things are our examples, for
this purpose, (I Cor. 10. 11.) and were not only, heretofore, re
corded and written, but -they are also, in our own days, per
mitted to fall out for our admonition. We that think we stand,
should therefore take heed lest we fall. And must remember
we are to jstand by faith, and are not to be high minded, but
fear. It is a costly instruction that is given us in such in
stances. Consider the dolour and pangs that they may perhaps
TO OTHER MEN S SINS. 22 /
endure, who are our monitors. If they do not cry to us to be
ware, their ease doth. Reckon (as the Psalmist (ps. /3.) It
is good for you to draw near to God ; they that are far from him
shall perish. Labour to be sincere, living cliristians. Let me
tell you what I have often inculcated. A mere form of godli
ness will one time or other betray you. And that it is not
being of this or that party, conjoined with a formal, lifeless
religion, that will secure you from being public scandals on
earth, and accursed wretches in hell. Let every one prove his
own work, and make thorough work of it, so shall he have re
joicing in himself, and not in another, (Gal. 6. 4.) (yea, though
he may have much cause of mourning for another,) for every
one must, at last, bear his own burden and give an account of
himself to God.
(3.) Seriously bless God for being kept from gross and
scandalous enormities. Such w r ords savour well, spoken with
deep humility, and unfeigned sense of divine favour, not with
pharisaical ostentation and scorn, " God I thank thee I am not
as other men." If the poor man was so transported, aiid poured
out his soul in tears of gratitude to God, upon the sight of a
toad, that he was not such a creature; how much more cause
is there for it, upon the sight of a gross sinner ! For, I should
think, "Who made me differ? Why was not I the example ?
and reduced to such a condition, before which I would prefer
the greatest sinless misery in all the world ? "
There is a threefold degree of mercy in our preservation from
more heinous and reproachful wickedness. We may owe it to
nature that less inclines us to some sins, as gluttony, drunken
ness, &c. to external succedaneous providence that keeps us out
of the way of temptation : or to victorious grace, able to pre
vail, both against corrupt inclinations of nature, and whatsoever
temptations also. God is to be acknowledged in all. He is
the Author of nature, the Ruler in providence, the Fountain of
grace. Under the first of these notions, he ought more to be
eyed and praised, than the most are aware of. I could tell you,
if it were seasonable, of some (and no despicable) heathen
philosophy, which speaks of such an zvQvia, or goodness of
natural temper (though the word hath also another signification,)
that is said to carry in it, a sort of seminal probity and virtue :
which, when it shall be observed how some others have the
seeds of grosser vitiosity, and of all imaginable calamities,
more plentifully sown in their natures, there is no little reason
to be thankful for. Though all are bad enough by nature, to
be children of wrath, and for ever miserable without special
mercy ; and though again, none have so bad natures, as to be
thereby excusable in wickedness (they should endeavour, and
2:28 OF CHARITY IN REFERENCE
seek relief the more earnestly), yet some are less bad, and their
case more remediable, by ordinary means ; and therefore the
difference should be acknowledged with gratitude. And surety
there is no small mercy, in being kept out of the way of temp
tation, by the dispensation of a more favourable providence,
that orders, more advantageously, the circumstances of their
conditions in the world, so as they are less exposed to occasions
of sin, than others are. Which providence I called succed-
aneous, for distinction's sake ; because even the difference of
natural tempers, is owing to a former providence. But now
who can tell, what they should be, or do, in such circumstan
ces as might have befallen them ? It is a singular favour, not
to be exposed to a dangerous trial, whereof we know not the
issue. Nor yet should any satisfy themselves without that
grace, which can stem the tide. Which they that possess,
how should they adore the God of all grace ?
(4.) Charity doth not forbid, and the case itself requires,
that when others do grossly and scandalously sin, we should,
at length, upon plain evidence, admit a conviction of the mat
ters of fact. For otherwise, we cannot perform the other
duty towards them, unto which, charity doth most expressly
oblige, nor discharge a higher duty, which another love re
quires, that ought to be superior to all other. No charity can
oblige me to be blind, partial, unjust, untrue to the interest
of God and religion. When we are told in the text, it rejoices
not in iniquity, it is added in the next breath, it rejoices in the
truth : that is, in equity and righteous dealing. We are not
to carry alike to good men and bad : and are therefore some
time to distinguish them, if there be a visible ground for it, or
to take notice when they manifestly distinguish themselves.
For it is necessary to what is next to ensue : namely, that
(5.) We are to decline their society: that is, when their
heinous guilt appears, and while their repentance appears not.
Scripture is so plain, and copious to this purpose, that it would
suppose them very ignorant of the Bible, for whom it should be
needful to quote texts. We must avoid them for our own sake,
that vve be not infected, nor be partakers in their sin and guilt.
For theirs (and so charity requires it), that they may be asha
med, which may be the means of their reduction and sal
vation : and (which is most considerable) for the honour of the
Christina religion, that it may be vindicated, and rescued from
reproach, as much as in us lies. It ought to be very grievous to
us, when the reproach of our religion cannot be rolled away
without being rolled upon this, or that man ; if, especi ally
otherwise valuable. But what reputation ought to be of that
value with us, as his that bought us with his blood ? The great
TO OTHER MEN'S SINS. 229
God is our example, who refuses the fellowship of apostate
persons, yea and churches : departs, and withdraws his affron
ted glory. It is pure, and declines all taint. When high in
dignities are offered, it takes just offence, and with a majestick
shyness retires. None have been so openly owned by the Lord
of glory, as that he will countenance them in wickedness*
Though Coniah (he tells us, expressing a contempt by curtailing
his name) were the signet on his right hand, yet would he
pluck him thence. Yea and our Saviour directs, If our right-
hand itself prove offensive, we must cut it off and cast it from
us, Mat. 5. 30. And to the same purpose (chap. 18.) in the
next words after he had said, Woe to the world because of
offences : it must be that offences will come, but woe to him by
whom the offence cometh. Wherefore if thy hand offend, &c.
ver. 7' 8. It must be done as to a hand, a limb of our body,
with great tenderness, sympathy and sense of smart and pain ;
but it must be done. Delectionem audio, non communica-
tioncm; ; / hear of love, not communion) saith an ancient
upon this occasion. (Tertullian)
(6.) We must take heed of despondency, by reason of the
sins of others, or of being discouraged in the way of godliness;
much more of being diverted from it. Indeed the greatest
temptation which this case gives hereunto, is (to this purpose)
very inconsiderable and contemptible, that is, that by
reason of the lascivious ways of some, acehyeictK;, 2. Pet. 2. 2.
(as that word signifies, and is fittest to be read ; referred to the
impurities, of the gnosticks, as they came to be called) the way
of truth (that is Christianity itself) is evil spoken of. But this
ought to be heard (in respect of the scoffers themselves with
great pity, but) in respect of their design to put serious christi-
ans out of their way, with disdain. And with as little regard,
or commotion of mind, as would be occasioned (so one will ex
presses it) to a traveller, intent upon his journey, by the mowes
and grimaces of monkeys or baboons. Shall 1 be disquieted,
grow weary, and forsake my way, because an unwary person
stumbles, and falls in it, and one ten times worse, and more a fool
than he, laughs at him for it ? We must in such cases mourn
indeed for both, but not faint. And if we mourn, upon a true
account, we shall easily apprehend it, in its cause, very separa
ble from fainting and despondency. It is a discouraging thing
for any party to be stigmatized, and have an ill mark put upon
them, from the defection of this or that person among them,
that was, perhaps, what he seemed not, or was little thought to
be. But if we be more concerned for the honour of the Chris
tian name, than of any one party in the world, our mourning
will not be principally, upon so private an account. All wise
230 OF CHARITY IN REFERENCE
and good men, that understand the matter, will heartily concur
with us, and count themselves obliged to do so. None that are
such, or any man that hath the least pretence to reason, jus*
tice, or common sense, will ever allow themselves to turn the
faults of this or that particular person (that are discountenanced
as soon as they, are known) to the reproach of a party. For
others, that are aptest to do so, men of debauched minds and
manners ; with whom, not being of this or that party, but re
ligion itself, is a reproach. I would advise all serious, and so
ber minded Christians (of whatsoever way or persuasion) if they
be twitted with the wickedness of any that seemed to be such
and were not, to tell the revilers, " They are more akin
to you than to us, and were more of your party (howsoever they
disguised themselves) than of any other we know of."
Secondly. If yet, after all this, any will give themselves the
liberty to rejoice at the sins of other men, and make them the
matter of their sport and divertisement, or take any the least
pleasure in observing them, I have but these two things, in the
general, to say to them ; You have no reason to rejoice. You
have great reason for the contrary.
1. You have no reason to rejoice : for produce your cause,
let us hear your strong reasons.
(1.) Is it that such are like you, and as bad men as your
selves ? But
[1.] What if they be not like you ? Every one, perhaps, is
not ; at whose sins (real or supposed) you at a venture take li
berty to rejoice ; what if your guilt be real, theirs but imagined?
Sometimes through your too much haste, it may prove so; and
and then your jest is spoiled, and then you are found to laugh
only at your own shadow. At least, you cannot, many times
so certainly know another's guilt, as you may your own ; and so
run the hazard (which a wise man would not) of making your
selves the ridicule. And supposing your guess, in any part, hit
right ; what if those others sin by surprize, you by design ?
they in an act, you in a course? they in one kind of lewdncss, you
in every kind, they sin and are penitent, you sin and are obdu
rate ? they return, you persevere ? they are ashamed, you glory ?
These are great differences, (if they are really to be found) in
any such case. But
[2.] If they be not found, and those others be like you
throughout, every whit as bad as yourselves, this is sure no great
matter of glorying, that I am not the very worst thing in all the
world ! the vilest creature that ever God made ! Should it be a
solace to me also that there are devils, who may perhaps be
somewhat worse then they or I ? Nor, though they fall in never
so entirely with you in all points of wickedness, will that much
TO OTHER MEN'S SINS. 231
mend your matter ? Can their wit added to yours, prove there
will be no judgment day ? or that there is no God ? or, if that
performance fail, can their power and yours, defend you against
the Almighty ? Though hand join in hand, the wicked will not
go unpunished. Or again,
(2.) Suppose you are not of the debauched crew; is this
your reason why you at least think you may indulge yourself
some inward pleasure, that wickedness (you observe) breaks out
among them who are of a distinct party from you, which you
count may signify somewhat to the better reputation of your
own ?
But are you then of a party of which you are sure there are
no ill men ? There are too many faults among all parties ; but
God knows it is fitter for us all to mend, than to recriminate.
Yea, but the party we are of, professes not so much strictness.
'No ? What party should you be of, that professes less strictness?
What more lax rule of morals have you than other Christians ?
Do you not profess subjection to the known rules of the Bible,
concerning Christian and civil conversation ? You do not sure
profess rebellion and hostility against the Lord that bought you!
Doth not your baptismal covenant (which you are supposed to
avow) bind you to as much strictness as any other Christian ?
and can there be any other more sacred bond ?
But if in other things, than matters of civil conversation, such
delinquent persons were of a stricter profession (suppose it be
in matters of religion and worship) doth that delinquency
prove, that in those other things, you are in the right and they
are in the wrong ? Doth the wickedness of any person, a-
gainst the rules of the common, as well as his own stricter
profession, prove the profession he is of, to be false ? Then,
wherein the profession of protestants is stricter than of other
Christians, the notorious sins of wicked protestants, will con
clude against the whole profession. And the wickedness of a
Christian, because Christianity is a stricter profession than paga
nism, will prove the Christian religion to be false. Who doubts
but there may be found,of the Roman communion, better men
than some protestants and of pagans better men than some
Christians ? But then, they are better, only in respect of some
things, wherein all Christians, or all men, do agree in their
sentiments ; not in respect of the things wherein they dif
fer. And the others are worse, in things that have no connex
ion with the matter of difference. Enough is to be found to
this purpose, in some of the ancients, writing on the behalf of
Christians, which we need not, in so plain a case. Nor can it
be thought, that men of any understanding and sobriety, will
make this any argument, one way or other ; or think them at
all justifiable, that glory in other men's wickedness, upon this
232 OF CHARITY IN REFERENCE
or any other account. For such therefore, as are of so ill a
mind, and think, being of a different party, gives them license,
they ought to know, they make themselves of the same party ;
and that upon a worse account, than any difference in the ritu
als of religion can amount to. Upon the whole, your reason
then (allege what you will) is no reason, and argues nothing
but shortness of discourse, and want of reason ; or that you
would fain say something to excuse an ill practice, when you
have nothing to say. But I must add,
2. That you have much reason to the contrary, both upon
the common account, and your own.
(1.) Upon the common account. That the Christian world
should, while it is so barren of serious Christians, be so fertile,
and productive of such monsters ! made up of the sacred Chris
tian profession, conjoined with (even worse than) paganish lives!
And the more of sanctity any pretend to, the more deplorable
is the case, when the wickedness breaks forth, that was con
cealed before, under the vizor of that pretence ? Is this no mat*
ter of lamentation to you? or will you here, again say, your un-
relatedness to their party, makes you unconcerned ? If it do not
justify your rejoicing, it will sure (you think) excuse your not
mourning. Will it so indeed? Who made you of a distinct
party ? Are you not a Christian ? or are you not a protestant ?
And what do you account that but reformed, primitive Christi
anity ? And so, the more it is reformed, the more perfectly it is
itself. Who put it into your power to make distinguishing ad
ditions to the Christian religion, by which to sever yourselves
from the body of other Christians in the world, so as not to be
concerned in the affairs of the body? If this or that member, say
" I am not of the body, is it therefore not of the body ?" Is it not
the Christian name that is dishonoured by the scandalous lives of
them that bear that name ? whose laws are they that are broken,
the laws of this or that party ? or are they not the laws of Christ?
Will you say you are unrelated to him too ? or have no concern
with him ? Can any party be united within itself, by so sacred
ties, as all true Christians are with the whole body of Christ ? I
know no way you have to be unconcerned in such cases, as the
matter of your humiliation (when they occur within your notice)
but by renouncing your Christianity. Nor, indeed, would that
serve the turn. For what will you do with your humanity ? Are
you not still a man, if you would be no longer a Christian ? And
even that, methinks, should oblige us to bewail the depraved-
ness, and dishonour of the nature and order of human creatures!
that they who were made for the society of angels, yea, and of
the blessed God himself, should be found delighting, and wallow*
ing in worse impurities, than those of the dog or swine.
TO OTHER MEN S SINS.
233
The more strictness in morals they have (falsely) pretended
to, the greater is your obligation, to lament their violating those
sacred rules, (which you also profess to be subject to) and not
the less. Do I need to tell you, that even among pagans, where
a profession of greater strictness had once been entered into, an
apostacy to gross immoralities hath been the matter of very so
lemn lamentation. As in the school (or church should I call
it ?) of Pythagoras, where, when any that had obliged them
selves to the observation of his virtuous precepts, did afterwards
lapse into a vicious course, a funeral and solemn mourning was
held for them, as if they were dead.
(2.) On your own. For when our Saviour saith, woe to that
man, by whom offence cometh, doth he not also say, woe to the
world because of offences? And who would not fear, and lamenthis
slu.re in that woe? Are you proof against all hurt by another's sin,
what if it encourage you to sin too? What if it harden you in it?
How many do some men's sin dispose to atheism ? and to think
there is nothing in religion? And if you felt in yourselves an in
clination to rejoice in them, that, itself argues the infection hath
caught upoa you ; seized your spirits, and corrupted your vitals :
so that you have cause to lament even your having rejoiced ;
to be afflicted, and mourn and weep ; to turn your laughter
to mourning, and your joy to heaviness, Jam. 4. 9. One
would think them indeed but half men and scarce any christi-
ans, that can allow themselves so inhuman, and unhallowed a
pleasure, as rejoicing in another's sin ! It is very unworthy of a
man to take pleasure in seeing his fellow-man turning beast.
There is little in it of the ingenuity that belongs to human na
ture, to delight in the harms of others ; much less of the pru
dence, to make sport of a common mischief. And would a
Christian rejoice in the disadvantages of his own cause ? and
in the dishonour, and reproach of the very name which he
himself bears ?
To conclude, one would think no more should be needful to
repress in any, this inclination than to consider, what sin is,
wherein they rejoice, and what charity is, which is violated by
their doing so. What to rejoice in sin ! that despites the Crea
tor, and hath wrought such tragedies in the creation ! that
turned angels out of heaven ! man out of paradise ! that hath
made the blessed God so much a stranger to our world, broken
off the intercourse, in so great part, between heaven and earth ;
obstructed the pleasant commerce, which had, otherwise, proba
bly been between angels and men ! so vilely debased the nature
of man, and provoked the displeasure of his Maker against him!
that once overwhelmed the world in a deluge of water, and will
again ruin it by as destructive fire ! To rejoice in so hateful a
VOL. II. 2 K
234 OF CHARITY IN REFERENCE
tbing, is to do that mad part, to cast about firebrands, arrows,
and death, and say, "Am not I in sport?" And to do that which
so highly offends against charity ! so divine a thing ! the off
spring of God ! the birth of heaven, as it is here below, among
us mortals ; the beauty, and glory of it, as it is there above, in
its natural seat: the eternal bond of living union, among the
blessed spirits, that inhabit there, and which would make our
world, did it universally obtain in it, another heaven. Consider
from whom, and from what region that must proceed, which
is so contrary to God and heaven. If any will yet, in despight
of divine love itself, laugh on, at so foul and frightful a thing
as sin is, it is too likely to prove the Sardonian laughter ; that
is (as some explain that proverb) of them that die laughing ;
conclude their lives, and their laughter both together ; and
only cease to laugh and to live in the same last breath.
THE
EeconctteaWeness
OF
GOD'S PRESCIENCE
OP THE
SINS OF MEN,
WITH THE WISDOM AND SINCERITY
OP HIS
COUNSELS, EXHORTATIONS,
AND WHATSOEVER MEANS HE USES TO PREVENT THEM.
n a tetter,
TO THE HON. RORERT BOYJLE, ESQ.
TO WHICH IS ADDED
A POSTSCRIPT
IN DEFENCE OF THE SAID LETTER.
A
SIR,
THE veneration 1 have long had for your name, could not prr*
init me to apprehend less obligation than that of a law, in your re
commending to me this subject. For within the whole compass of
intellectual employment and affairs, none but who are so unhappy as
not at all to know you, would dispute your right to prescribe, and
give law. And taking a nearer view of the province you have as
signed me, I must esteem it alike both disingenuous and undutiful f
wholly to have refused it. For the less you could think it possible
to me to perform in it, the more I might perceive of kindness allay
ing the authority of the imposition ; and have the apprehension the
more obvious to me that you rather designed in it mine own advan
tage, than that you reckoned the cause could receive any, by my un
dertaking it.
The doubt,,! well know, was mentioned by you as other men's,
and not your own ; whose clear mind, and diligent inquiry leave you
little liable to be encumbered with greater difficulties. Wherefore
that I so soon divert from you, and no more allow these papers to
express any regard unto you, till the shutting of the discourse, is only
a seeming disrespect or indecorum, put in the stead of a real one. For
after you have given them the countenance, as to let it be understood
you gave the first rise and occasion to the business and design of
them ; I had little reason to slur that stamp put upon them, by ad
ding to their (enough other) faults, that of making them guilty of so
great a misdemeanor, and impertinency, as to continue a discourse
of this length, to one that hath so little leisure or occasion to attend
to any thing can be said by them.
THB
RECONCILEABLENESS
OF GOD'S PRESCIENCE,
Sfc fyc.
CHAP. I.
I. The proposal of the difficulty to be discussed. disquisition con
cerning the words prescience or foreknowledge waved. II. Great
care to be taken lest we ascribe to God inconsistencies under
the pretence of ascribing all perfections. Equal care lest we deny
to him any perfection upon the first appearance of its not agree
ing with somewhat else which we have found is necessary to ascribe.
Oqr own minds to be suspected : and endeavoured with to the ut
most before we conclude, what is, or is not to be ascribed to God;
if we meet with a difficulty. III. Such divine attributes as agree
to the Deity by the common suffrage of all considering men, to be
distinguished from those that are only concluded to belong to him
upon the subtile reasonings of but a few. Yet the danger to be
carefully avoided, of mistaking any dictate of corrupt affection,
for a common notion. IV. His own word, therefore our surest
measure, by which we are to judge what belongs to him, and
what not: which plainly asserts both his wisdom, and sincerity:
as our minds do also naturally suggest to us. V. It also seems
plainly both to assert and prove his universal prescience, particu
larly of such things from which he dehorts : whence his dehort-
ing is no proof of his not-foreknowing. VI. These therefore to be
reconciled, which is not so difficult as to reconcilehiis dehortations
from Mnful actions, with his predeterminative concurrence thereto.
This undertaking waved as not manageable. VII. Nor necessary.
The principal arguments that are brought for it, not concluding
that every thing of positive being must be from God that other
wise he could not foreknow such actions. The former considered.
How we are to satisfy ourselves about the latter. VIII. The un
dertaken difficulty weighed. Nothing in it of contradiction. No
thing of indecorum.
I.Tl/'HAT there is of difficulty in this matter I cannot pretend
to set down in those most apt expressions wherein it was
24O THE RECONCILEABLENBSS
represented to me, and must therefore endeavour to supply a
bad memory out of a worse invention. So much appears very
obvious, that ascribing to the ever blessed God, among the
other attributes which we take to belong to an every way per
fect Being, a knowledge so perfect as shall admit of no possible
accession or increase ; and consequently the prescience of all
future events, as whoreof we doubt him not to have the distinct
knowledge when they shall have actually come to pass. Since
many of those events are the sinful actions or omissions of men,
which he earnestly counsels and warns them against ; this mat
ter of doubt cannot but arise hereupon, namely, " How it can
stand with the wisdom and sincerity which our own thoughts do
by the earliest anticipation challenge to that ever happy Being,
to use these (or any other means) with a visible design to pre
vent that, which in the mean time appeal's to that all-seeing
eye sure to come to pass." So that, by this representation of
the case, there seems to be committed together, either first
God's wisdom with this part of his knowledge, for we judge it
not to consist with the wisdom of a man, to design and persue
an end, which he foreknows he shall never attain: or secondly
the same foreknowledge with his sincerity and uprightness, that
he seems intent upon an end, which indeed he intends not.
The matter then comes shortly to this sum. Either the holy
God seriously intends the prevention of such foreseen sinful
actions and omissions or he doth not intend it. If he do, his
wisdom seems liable to be impleaded, as above. If he do not,
his uprightness and truth.
My purpose is not, in treating of this affair, to move a dis
pute concerning the fitness of the words prescience or fore
knowledge or to trouble this discourse with notions I understand
not, of the indivisibility, and unsuccessiyeness of eternal dura
tion, whence it would be collected there can be no such thing
as first or second, fore-or afterknowledge in that duration. But
be contented to speak as I can understand, and be understood.
That is, to call that foreknowledge which is the knowledge of
somewhat that as yet is not, but that shall sometime come to
pass. For it were a mere piece of legerdemain, only to amuse
inquirers whom one would pretend to satisfy; or to fly to a cloud
for refuge from the force of an argument, and avoid an oc-
t-urring difficulty by the present reliefless shift of involving one
self in greater. Nor shall I design to myself so large a field as
a tractate concerning the divine prescience: so as to be ob
liged to discourse particularly whatsoever may be thought to
belong to that theological topic. But confine the discourse to
my enjoined subject. And offer only such considerations as
may some way tend to expedite or allemtc the present difficulty*
GF GOD*S PRESCIENCE, &C. 241
II. Itwere one of the greatest injuries to religion, a subver
sion indeed of its very foundations, and than by doing which,
we could not more highly gratify atheistical minds, instead,
and under pretence of ascribing perfections to the nature of God,
to ascribe to it inconsistancies, or to give a self-repugnant no
tion of that adorable Being, the parts whereof should justle and
not accord with one another, And yet equal care is to be ta
ken, lest while we endeavour to frame a consistent notion of
God, we reject from it any thing that is truly a perfection, and
so give a maimed one. Whereby we should undo our own de
sign, and by our over much caution to make our conception of
him agree with itself, make it disagree to him. For to an ab
solute perfect Being, no other can agree than that, which not
only is not made up of contradictions ; but which also compre
hends in it all real perfections either explicitly, or which leaves
room for all, by not positively excluding any of them. Which
to do, and afterward, to assign that as the proper notion of God,
were itself the greatest contradiction. We need therefore to
be very wary, lest we pronounce too hastily concerning any
thing, which to our most sedate thoughts, appears simply a per
fection in itself, that it carries with it a repugnancy to some
what else, necessary to be ascribed to him.
We are first to suspect (as there is greatest cause) and inquire
whether the ail be not wholly in our own minds. Which in
this and such like cases, we certainly shall upon due reflection,
find labouring under the natural defect of that incomprehensive
narrowness that is in some degree, unavoidably followed with
confusion and indistinctness of thoughts. And may perhaps
find cause to accuse them of the more culpable evils, both of
slothfulness, that withholds them from doing what they can,
and self-conceit by which they imagine to themselves an ability
of doing what they cannot. It cannot be unobserved by them
that have made themselves any part of their own study, that it
is very incident to our minds, to grasp at more than they can
compass ; and then, through their own scantiness (like the little
hand of a child) to throw away one thing that hath pleased us, to
make room for another,because we cannot comprehend both to
gether. It is not strange, that our so straltly limited understand
ings, should not be able to lodge commodiously the immense
perfections of a Deity ; so as to allow them liberty to spread
themselves in our thoughts in their entire proportions. And
because we cannot, we complain, when we feel ourselves a little
pinched that the things will not consist ; when the matter is,
that we have unduly crowded and huddled them up together,
in qur incomprehensive minds, that have not distinctly con*
ceived them,
VOL ii. 2 I
2i2 THE RECOXCILEABLENESS
And though this consideration should not be used for the pro
tection of an usurped liberty of fastening upon God, arbitrarily
and at random, what we please (as indeed what so gross absur
dity might not any one give shelter to by such a misapplication of
it ?) we ought yet to think it seasonably applied, when we find
ourselves urged with difficulties on one hand and the other ;
and apprehend it hard, with clearness and satisfaction, to ascribe
to God, what we also find it not easy not to ascribe. Nor
would it be less unfit to apply it for the patronage of that sloth-
fulness wherein our discouraged minds are sometimes too prone
to indulge themselves. To which purpose I remember some
what very appositely in Minucius Felix, that many through the
mere tediousness of finding out the truth, do rather, by a mean
succumbency, ycild to the first specious shew of any opinion
whatsoever than be at the trouble,, by a pertinacious diligence,
of applying themselves to a thorough search. Though the com
prehension of our minds be not infinite, it might be extended
much farther than usually it is, if we would allow ourselves
with patient diligence to consider things at leisure, and so as
gradually to stretch and enlarge our own understandings. Many
things have carried the appearance of contradiction and incon
sistency, to the first view of our straitened minds, which after
wards, we have, upon repeated consideration and endeavour,
found room for, and been able to make fairly accord, and lodge
together.
Especially we should take heed lest it be excluded by over
much conceitedness, and a self-arrogating pride, that disdains
to be thought not able to see through every thing, by the first
and slightest glance of a haughty eye; and peremptorily deter
mines that to be unintelligible, that an arrogant, uninstructed
mind hath only not humility enough to acknowledge difficult
to be understood. Whence it is too possible some may be over-
prone to detract from God what really belongs to him, lest any
thing should seem detracted from themselves, and impute im
perfection to him rather than confess their own. And may be
so overascribing to themselves, as to reckon it a disparagement
not to be endured, to seem a little puzzled for the present, to be
put to pause, and draw breath awhile, and look into the matter
again and again; which if their humility and patience would
enable them to do; it is not likely that the Author of our facul
ties would be unassisting to them, in those our inmuiies which
concern our duty towards himself. For though in matters of
mere speculation,we may be encountered with difficulties, where
of perhaps no mortal can ever be able to find out the solution,
(which is no great prejudice, and may be gainful and instructive
to us,) yet as to what concerns the object of our religion,, it is
otf GOD'S PRESCIENCE, &c. 243
to be hoped we are not left in unextricable entanglements; nor
should think we are till we have made utmost trial. The de
sign being not to gratify our curiosity, but to relieve ourselves
of uncomfortable doubtfulness in the matter of our worship,
and (in a dutiful zeal towards the blessed object thereof) to
vindicate it against the cavils of ill-minded men.
III. But if the unsuccessfulness of often repeated endeavours
make us despair of being able, with so full satisfaction, to recon
cile some things which we have thought were to be attributed to
God ; it will be some relief to us, if we find the things about
which the doubt lies, are not of the same order, nor such as
with equal evidence and necessity are to be affirmed of him.
And when we makea comparison,we may find ourselves at a cer
tainty concerning those his attributes which most commonly, and
at the first view, approve themselves to every man's understand
ing. Among which we little hesitate, (as we are most concern
ed not to do,) about those which carry with them the import
of moral goodness ; and which reader the object of our re
ligion, at once, both most venerable and lovely. For none do
more naturally obtain for common notions concerning him ; so
as even to prevent ratiocination or argument, with whomso
ever the apprehension of his existence hath place.
Every man's mind, it being once acknowledged that there is
a God, refuses to conceive otherwise of him, than that he is
holy, just, merciful, true, &c. and rejects with abhorrence the
notion of an impure, unrighteous, cruel, deceitful Deity. As
for those that, by a long train of .our own uncertain and lu
bricous reasonings, we endeavour to deduce ; if we find our
selves constrained any where to admit a diffidence, it were
rather to be placed here. For it is at first sight evident, since
God is most certainly willing to be known of them that are
sincerely willing to know him; that what is a natural impression
stamped by his own hand on every man's mind, hath more of
absolute certainty, than what depends on metaphysical subtlety;
whereof so very few are capable, and whereby divers pretenders
thereto, do so frequently, (and perhaps very dangerously) en
snare themselves. And it is of far greater importance, such a
notion of God be entertained, as whereby he may be rendered
amiable, and an inviting object of love (the very life and soul
of all religion) than such as shall be the result, and entertain
ment, only of scholastic wit.
Yet also since it is very manifest that man is now become a
degenerate creature, and in an apostacy from God : he is very
little to be trusted with the framing his own idea of him ; be
ing certainly most unapt to allow any thing a place in it, that
would have an unfavourable aspect upon his vicious inclinations
44 THE RECONCIJLEABLENESS
and his guilty state. And the contagion of man's sinfulness
having spread itself as far as he hath propagated his own nature;
so as no notion in his mind can be more common than the
perversion and distemper of his mind itself; the possibility and
danger is very obvious, of mistaking a dictate of depraved nature
for an authentic common notion. And though these are not
impossible to be distinguished, and in some cases very easy,
as when men find it imposed unavoidably upon them, to appre
hend and acknowledge some things which they are very unwil
ling should be true (in which case their sentiments have the
same right to be believed as the testimony of an enemy on
the opposite party's behalf,) we have yet no reason to neg-
lect any other means, whereby we may be more certainly di
rected how to conceive of God^ or what we are to attribute to
him, and what not,
IV. Nor can we be at a greater certainty, than in admitting
such things to belong to the blessed God as he plainly affirms
of himself; or anyway, by his word, evidently discovers to
belong to him. For as none knows the things of a man, but
the spirit of a man that is in him, so the things of God are
known to none but the Spirit of God. (1 Cor. 2. 11.) Taking
therefore his own word for our measure in the present case
(which I will suppose the reader not to think it unreasonable to
appeal to ; and what is here said, is intended only for those
that have that estimate of the writings wont to go under that
name) what it says of him (much more what it proves) will no
doubt be admitted for certain truth. Though, if it say such
things, as, to us, seem not so manifestly to agree with one ano
ther, our endeavour must be the more earnest and solicitous
(as also it ought to be the more modest) to discuss, and remove
the fcgvlfo0By$ or whatsoever semblance of disagreement.
And whosoever concern themselves to peruse that venerable
book, will find every where, on the one hand proclaimed and
magnified in it, (what our own minds cannot but have been
pre-possessed of,) the most exquisite wisdom of God, whereby
he forms and contrives the methods of all his dispensations, and
disposes them in the aptest subserviency to his own great and
most important ends : that " all his ways are judgment,"
(Duet. 32. 4.) and that be worketh all things accord
ing to the counsel of his will." (Eph. 1. 11.) In sum,
that all wisdom is appropriated to him, that he is celebrated in
the stile of "God, only wise," (Rom. 16. 27.) Nor are we
therefore to think it strange, if, many times, we are not able to
trace him out, or understand the reason of every thing he thinks
fit to do. For the paths of the more perfect wisdom, must
therefore be expected to be the more abstruse, .and remoter
from common apprehension.
OF GOD'S PRESCIENCE, &c. 245
How often do we find ourselves so far outgone by wise and
designing men, as that we are sometimes constrained to confess
and admire their great prudence and conduct (when they have
effected their purposes) in those managements, which we have
before beheld, either with silent ignorance, or perhaps, not
without censure. How much less should the wisest of men re
gret it, to find all their conjectures exceeded by the infinite
wisdom. In the contemplation whereof, we find the great
apostle (notwithstanding the vast capacity of his divinely en
lightened understanding) exclaiming in a transport, O the
depths ! Rom. 11.33. And when our eyes tell us, from so
manifest stupendous effects, how far we are exceeded by him in
power, it were reasonable to expect he should surpass us pro-
portionably in the contrivances of his wisdom also. And where
as the conjunction is rare, among men, of deep political wis
dom, with integrity and strict righteousness ; this proceeds from
the imperfection and insufficiency of the former in great part,
that they know not how to compass their designs, unless often,
by supplying their want of wisdom, out of the spoil and vio
lation of their justice and honesty. Otherwise, these are things
not so altogether out of credit in the world, but that men would
rather accomplish their purposes by fair and unexceptioable
means, if they could tell how. Only the respect and deference
they have for them is less, than what they bear to their own in
terests and ends.
But besides the natural,inflexible rectitude of the divine will,
we are secured, from his all-sufficiency, that we shall never be
fraudulently imposed upon by any of his declarations unto the
children of men. For there is nothing to be gained by it : and
we cannot conceive what inducement he should have, to make use
of any so mean and pitiful shifts for the governing of his crea
tures, whom he spontaneously. raised out of nothing, and hath
so perfectly within his power. Unless we should be so most
intolerably injurious to him, as to imagine a worse thing of him
than we would of the worst of men, that he loved falsehood for
its own sake. And that, against his so constantly professed
detestation of it, the declared repugnancy of it to his nature,
and the even tenour of his word (every-where agreeing with it
self herein) so often describing him by that property, "God that
cannot lie/' And, with the same positiveness, avowing his
own uprightness, and requiring it, expressing his great love to
it, and the high delight he takes to find it in his (intelligent)
creatures. The righteous God loveth righteousness, and with
his countenance doth he behold the upright. (Psal. 11. 7.)
Nor is his testimony the less to be regarded for that it is lauda
tory, and of himself. Fpr we are to consider the prerogative of
THE RECONCILEABLENKSS
of him that testifies, and that if he were not vl OK iqos faithful
to himself he were not God. Besides that his giving us this, or any
representation of himself (to whom it were enoughto enjoy his own
perfections) is a vouchsafement, and done of mere grace and fa~
vourto us, that we may by it be induced to place with satisfaction,
our unsuspicious trust and confidence in him. As also, that he says
in all this, no other thing of himself, than what our own minds,
considering him as God, must acknowledge most worthy of him,
and agreeing to him with the most apparent necessity. This
part, therefore, of the idea of God hath so firm a foundation,
both in the natural complexion of our own minds, and the report
which his word makes of him, that on this hand we are hemmed
in as by a wall of adamant : and cannot have the thought of
defending his prescience, by intrenching upon his wisdom and
truth, without offering the highest violence both to him and
ourselves.
V. On the other hand also, as it cannot but seem to us a
higher perfection to know all things at once, than gradually to
arrive to the knowledge of one thing after another ; and so pro
ceed from the ignorance of some things to the knowledge of
them ; and that nothing is more certain, than that all possible
perfection must agree to God ; so we find his own word assert
ing to him that most perfect knowledge which seems to exclude
the possibility of increase ; or that any thing should succeed
into his knowledge. For how plainly is it affirmed of him that
he knows all things. And even concerning such future things
as about which our present inquiry is conversant, the affirma
tion is express and positive. I am God, and there is none like
me, declaring the end from the beginning, and from ancient
times the things that are not yet done. Isai. 46. 9. 10. with ch.
41. 22. 23. Nor is the affirmation naked, and unfortified. For
in the same sacred records, we have the same thing both affir
med and proved : inasmuch as we find, in a great part thereof,
are contained things foretold by most express prophecy, unto
which the events recorded in other parts (and many of them in
other unquestioned writings besides) have so punctually corres
ponded, as to leave no place for doubt or cavil, Instances are
so plain and well known that they need not be mentioned. And
surely what was so expressly foretold could not but have been
foreknown. It seems then an attempt also equally hopeless and
unrelieving, as it were adventurous and bold, to offer at the
protection of his wisdom and sincerity, by assaulting his presci
ence or certain foreknowledge of whatsoever shall come to pass.
And that their defence is not to be attempted this way, will
further most evidently appear from hence, that it is not impos
sible to assign particular instances of some or other most con-
OF GOD'S PRESCIENCE, &C 247
fcssedly wicked actions ; against which God had directed those
ordinary means of counselling and dehorting men, and which
yet it is most certain he did foreknow they would do. As thougli
it was so punctually determined even (Exod. 12.41.) to a day,
and was (though not so punctually) Gen. 15. 3. foretold unto
Abraham, how long, from that time, * his seed should be stran
gers in a land that was not theirs ; yet how frequent are the
counsels and warnings sent to Pharoah to dismiss them sooner ;
yea how often are Moses and Aaron directed to claim their li
berty, and exhort Pharoah to let them go, and at the same time
told, he should not hearken to them. Exod. 4. &c. Nor indeed
is it more seldom said that the Lord hardened pharaoh's heart,
lest he should. Though it may be a doubt whether those pas
sages be truly translated ; for the gentler meaning of the he-
brew idiom being well known, it would seem more agreeable
to the text, to have expressed only the intended sense, than to
have strained a word to the very utmost of its literal import,
an<l manifestly beyond what was intended. After the like man
ner is the prophet Ezekiel (chap. 3. v. 4.) sent to the revolted
Israelites. And directed to speak to them with God's own
words, the sum and purport whereof was to warn and dehort
them from their wicked ways lest they should die ; when as yet
it is plainly told him, but the house of Israel will not hearken
to thee, for they will not hearken to me. Unto which same
purpose it is more pertinent, than necessary to be added, that
our Saviour's own plain assertions that he was the Son of God,
the many miracles by which he confirmed it, and his frequent
exhortations to the Jews to believe in him thereupon, had a ma
nifest tendency to make him be known and believed to be so,
and consequently to prevent that most horrid act of his cru
cifixion (for it is said, and the matter speaks itself, that, if
they had known they would not have crucified the Lord of
glory.) Notwithstanding that it was a thing which God's hand
and counsel had determined before to be done. (Act. 4. 28.)
That is, foreseeing wicked hands would be prompt and ready
for this tragic enterprise, his sovereign power and wise counsel
concurred with his foreknowledge so only, and not with less
latitude, to define or determine the bounds and limits of that
malignity, than to let it proceed unto this execution. And to
deliver him up (nol by any formal resignation, or surrender, as
we well know, but permitting him) thereunto. Though the
same phrase of delivering him, hath elsewhere, another notion
of assigning or appointing him to be a propitiation for the sins
9 What there is of difficulty or doubt about this prophecy, see
fully cleared in the late letter to the Deist,
24S TUB RECONCILEABLEXES5
of men, by dying ; which was done by mutual agreement be
tween both the parties, him that was to propitiate, and him
who was to be propitiated. In which respect our Saviour is al
so said to have given himself for the same purpose ; (Tit. 2. 14.)
which purpose it was determined not to hinder prepared hands
to execute in this way.
Now if it did appear but in one single instance only, that the
blessed God did foreknow, and dehort from the same act, it
will be plainly consequent, that his warning and dehortations
from wicked actions in the general, can with no pretence be
alleged as a proof against his universal prescience. For if the
argument he dehorted from the doing such an action, there
fore he did not foreknow it would be able to conclude any
thing, it must be of sufficient force to conclude universally ;
which it cannot do, if but a single instance can be given, where
in it is apparent, he did both dehort and foreknow. It can only-
pretend to raise the doubt which we have in hand to discuss, how
fitly and with what wisdom and sincerity, he can be understood
to interpose his counsels and monitions in such a case.
VI. Wherefore nothing remains but to consider how these
may be reconciled, and made appear to be no way inconsistant
with one another. Nor are we to apprehend herein so great
a difficulty, as it were to reconcile his irrestible p re- determina
tive concurrence to all actions of the creature, even those that
are in themselves most malignantly wicked, with the wisdom
and righteousness of his laws against them, and severest punish
ments of them according to those laws. Which sentiments
must, I conceive, to any impartial understanding, leave it no
way sufficiently explicable, how the influence and concurrence,
the holy God hath to the worst of actions, is to be distinguished
from that which he affords to the best; wherein such inherently
evil actions are less to be imputed to him who forbids them,
than to the malicious tempter who prompts to them, or the
actor that does them : or wherein not a great deal more. And
leave it undeniable, that the matter of all his laws, in reference
to all such actions that ever have been done in the world, was
a simple and most strictly natural impossibility. Nothing being
more apparently so, than either not to do an action whereto the
agent is determined by an infinite power ; or to separate the
malignity thereof, from an intrinsically evil action ; and that
this natural impossibility of not sinning with the inelucta
ble fate of his (at first) innocent creatures. Who also (as the
case is to be conceived of with the angels that kept not their
first station must be understood irreversibly condemned to the
suffering of eternal punishment, for the not doing of what it
was (upon these terms) so absolutely impossible to them to avoid.
CHAP. II. OF GOD's PRESCIENCE, &C. 249
This too hard province the present design pretends not
to intermeddle in, as being neither apprehended manageable,
for those briefly mentioned considerations, and many more that
are wont to be insisted on in this argument.
VII. Nor indeed, is it at all necessary: for though many consi
derations have been with great subtilty, alleged and urged to this
purpose, by former and some modern writers, (which it is besides
the design of these papers severally to discuss) these two, which
seem the most importunate and enforcing, will, 1 conceive, be
found of little force ; and then, the less strength which is in
others, will be nothing formidable: that it necessarily belongs to
the Original and Fountain Being, to be the first Cause of what
soever being; and consequently that what there is of positive be
ing in any the most wicked action, must principally owe itself
to the determinative productive influence of this first and sove
reign Cause. Otherwise it would seem there were some being
that were neither primum, first, nor a primo from the first.
And again (which we are more concerned to consider, be
cause it more concerns our present subject) that it were other
wise impossible God should foreknow the sinful actions of men
(many whereof, as hath been observed, he hath foretold) if
their futurition were a mere contingency, and depended on the
uncertain will of the subordinate agent, not determined by
the supreme. But neither of these seem able to infer the
dismal conclusion of God's concurring by a determinative influ
ence unto wicked actions. Not the former : for it may well be
thought sufficiently to salve the rights and privileges of the first
Cause, to assert that no action can be done but by a power de
rived from it ; which in reference to forbidden actions, intelli
gent creatures may use or not use as they please, without over-
asserting, that they must be irresistably determined also, even to
the worst of actions done by them. Besides that it seems infi
nitely to detract from the perfection of the ever blessed God, to
affirm he was not able to make a creature, of such a nature, as,
being continually sustained by him, and supplied with power
every moment suitable to its nature, should be capable of acting
unless whatsoever he thus enables, he determine (that is, for it
can mean no less thing, impel) it to do also, And except it were
affirmed impossible to God to have made such a creature, (that
is, that it implied a contradiction, which certainly can never be
proved) there is no imaginable pretence why it should not be ad
mitted he hath done it : rather than so fatally expose the wis
dom, goodness and righteousness of God, by supposing him to
have made laws for his reasonable creatures, impossible,
through his own irresistible counter-action, to be observed :
VOL. II. 2 K
$50 THE RECONCILEABLENESS
and afterwards to express himself displeased, and adjudge his
creatures to eternal punishments, for not observing them,
I am not altogether ignorant what attempts have been made
to prove it impossible, nor again, what hath been done to manifest
the vanity of those attempts. But I must confess a greater dis
position to wonder, that ever such a thing should be disputed,
than Dispute so plain a case. And that a matter whereupon all
moral government depends, both human and divine, should not
have been determined at the first sight. It is not hard for a good
wit to have somewhat to say for anything. But to dispute
against the common sense of mankind, we know before hand, is
hut to trifle ; as the essay to prove the impossibility of local mo
tion. The notion of the goodness and righteousness of God,
methiuks, should stick so close to our minds, and create such a
sense in our souls, as should be infinitely dearer to us than all
our serises and powers. And that we should rather choose to
have our sight, hearing, and motive power, or what not besides
disputed, or even torn away from us than ever suffer ourselves
to be disputed into a belief, that the holy and good God should
irresistibly determine the wills of men to, and punish, the same
thing. Nor is it difficult, to urge more puzzling sophisms
against the former, than for this latter. But the efforts of a so
phistical wit against sense, and more against the sense of our
souls, and most of all against the entire sum and substance of
all morality, and religion, at once, are but like the attempt to
batter a wall of brass with straws and feathers. Nor is the as
sault, on this part, more feeble and impotent, than the defence
is wont to be of the other. For I would appeal to the quick
refined sense of any sober and pious mind, after serious, inward
consultation with itself; being closely urged, with the horror of
so black a conception of God, that he should be supposed irre
sistibly to determine the will of a man to the hatred of his owa
most blessed self, and then to exact severest punishments for the
offence done y what relief it would now be to it, to be only taught
to reply, that man k under the law, and God above it. A de
fence that doubles the force of the assault. What ! that God
should make a law, and necessitate the violation of it ! and yet
lso punish that violation of it ! And this be thought a sufficient
salvo, that himself is not subject to any law ! Will a quick-scen
ted, tender spirit, wounded by so unsufierable indignity, offered
to the holy God, be any wit eased or relieved, by the thin so
phistry of only a collusive ambiguity in the word law ? which
sometirn.cs signifies the declared pleasure of a ruler to a subject,
in which sense any eye can see God can be under no law, having
"no superior. But not seldom also, an habitual fixed principle and
CHAP. I. OF GOD'S FRESCIENCE, &C. 251
rule of acting after one steady tcnour. In which sense how ma
nifest is it, that the perfect rectitude of God's own holy graci
ous nature is an eternal law to him, infinitely more stable, and
immutable, than the ordinances of day and night I Or what re
lief is there in that dream of the supposed possibility of God's
making a reasonable creature with an innocent aversion to
himself ? For what can be supposed more repugnant ? or what
more impertinent ? If innocent, how were it punishable ? A law
already made in the case, how can it be innocent ?
But whatsoever strength there may be in arguments, and re
plies, to and fro, in this matter : that which hath too apparently
had greatest actual effieacy,with many, hath been the authority
and name of this or that man of reputation ; and the force of
that art of imputing a doctrine, already under a prejudicial
doom, to some or other ill-reputed former writer. I profess
not to be skilled in the use of that sort of \veapons. And what
reputation ought to be of so great value with us, as that of God
and religion ! Though if one would take that invidious course^
it were easy to evince, that such a predeterminative influx to the
production of all whatsoever actions, is the dearly espoused no
tion of one, of as deservedly an ill character, as ever had the
name of a Christian writer. And whether Jie would not take
that name for a dishonour to him, I pretend not to know. But
let us take this sober account of the present case, that in this
temporary state of trial, the efficacious grace of God is necessa
ry to actions sincerely good and holy 5 which therefore all ought
undespairingly to seek and pray for. But that in reference to
other actions, he doth only supply men with such a power, as
whereby, they are enabled, either to act, or, in many instances
(and especially when they attempt anything that is evil) to sus
pend their own action. And surely it carries so unexceptiona
ble a face and aspect with it, that no man, that is himself sober,
will think the worst name, of whosoever shall have said the same
thing, were a prejudice to it ; or should more oblige him to re
ject it, than we would think ourselves obliged to throw away
gold, oi* diamonds, because an impure hand hath touched them;
or to deny Christ, because the devils confessed him. Though
also, if any should impute the so stating of this matter, to any
author, that hath been wont to go under an ill name and cha
racter, in the Christian church ; there were a great oversight
committed ; to say no harder thing of it. For the writers whose
names would be supposed a prejudice, have neither said the
same thing, nor with the same design. They would have this
indeterjnination of the power afforded to the creature, to be so
universal, as to extend equally to evil actions and to good. And
have asserted it with a manifest design to exclude efficacious
252 THE RECONCILEABLENESS
grace, in reference to the best actions. Whereas this account
would make it not of so large extent : (as it. were very unrea
sonable any should :) for though it may well be supposed ex-
tendible to many actions, besides those that are intrinsically evil
or to any that are not spiritually good, yet nothing enforces (nor
can it be admitted) that it should actually, and always extend
so far. For who can doubt but God can overrule the inclinati
ons and actions of his creature, when he pleases ; and, as
shall best consist with his wisdom, and the purity of his nature,
either lay on, or take off his determining hand. Nor is it
here asserted with any other design, than to exempt the blessed
God, as far as is possible; from a participation in the evil acti
ons of his creatures -, in the mean time entitling him most en
tirely to those that are sincerely good. Though it must be left
imputable to men themselves (it being through their own great
default) if they have not the grace, which might effectually
enable them, to do such also. And as for the latter. This
supposed indeterm ination of the human will, in reference, es^
pecially, to wicked actions, is far from being capable of infer
ring, that God cannot therefore foreknow them ; or anything
more, than that we are left ignorant of the way? how he fore
knows them. And how small is the inconvenience of acknow
ledging that, yea, and how manifest the absurdity of not acknow
ledging the like, in many cases ? since nothing is more certain,
than that God doth many things besides, whereof the manner,
how he does them, we can neither explicate nor understand! for
neither is it difficult to assign instances more than enough of
actions done by ourselves of the manner whereof we can give no
distinct account,as those of vision, intellection, with sundry other.
Some have been at great pains we well know to explain the
manner of God's foreknowledge of these futurities, otherwise
than by laying the foundation thereof in his (supposed) effica
cious will or decree of them. They that can satisfy themselves
with what Thomas and Scotus have attempted, and the followers
of them both ; that can understand what it is, with the one, for
all things to be eternally present to the divine intellect in
esse really and not understand by it, the world to have been eter
nal. Or, what with the other, that they be all present only in
esse rc])rescntatwo,and not understand by it,barely that they are all
known, and no more, (which seems like the explication of the word
invasion by invasion) let them enjoy their own satisfaction. For
my own part I can more easily be satisfied to be ignorant of the
modus or medium of his knowledge, while I am sure of the
thing 5 and I know not why any sober-minded man might not
be so too. While we must all be content to be ignorant of the
manner, yea, and nature too, of a thousand things besides,wheu
CHAP. I. OF GOD's PRESCIENCE, &C. 253
that such things there are, we have no doubt. And when there
are few things, about which we can,with less disadvantage, suffer
our being ignorant ; or with less disreputation, profess to be so.
It cannot therefore be so affrightful a thing, to suppose God's
foreknowledge of the most contingent future actions, well to
consist with our ignorance, how he foreknows them, as that \vi;
should think it necessary, to overturn and mingle heaven and
earth, rather than admit it.
VIII. Wherefore waving that unfeasible, unnecessary, and
unenjoined task, of defending God's predeterminative con
currence unto sinful actions; our encounter must only be of the
more superable difficulty, to reconcile his prescience of them, with
his provisions against them, that is, how fitly the wise and holy
God can have interposed his precautions and dissuasions, in
their own nature, aptly tending to withhold and divert men,
from those evil actions, which he yet foresees they will do.
And it is, in the first place, evident, there can be no pretence
to allege that there is any such repugnancy in the matter, as
shall amount to a contradiction, so much as virtual, or which
the things signified, on the one part and the other, can be un
derstood any way to import, tha indeed there should be a direct
and explicate contradiction between foreknowing and dehorting,
we may, at first sight, perceive the terms cannot admit; for
there is nothing cnuntiated (affirmed or denied) in either. But
let the sense of both be resolved into propositions, capable of
being confronted to one another, and all that can be made of
the former,will only come to this ; "You will do such a thing,"
and of the latter, no more but this ; " You ought not to do it;'*
these are at as great distance, as can be imagined, from grating
upon, or jarring with one another. And wherein is the inde
corum of it, that both these effata propositions should pro
ceed from the same mouth, namely, of a governor, or one
that hath authority over others.
We will, for discourse sake, suppose a prince endowed with
the gift or spirit of prophecy. This, most will acknowledge
a great perfection, added to whatsoever other his accomplish
ments. And suppose we this his prophetic ability so large, as
to extend to most events that shall fall out within his dominions.
Is it hereby become unfit for him to govern his subjects by laws ?
or any way admonish them of their duty ? hath this perfection
so much diminished him as to depose him from his government?
It is not indeed to be dissembled, that it were a difficulty to de
termine, whether such foresight were, for himself, better or
worse. Boundless knowledge seeins only in a fit conjunction
with as unbounded power. But it is altogether unimaginable
that it should destroy his relation to his subjects. As what of it
254 THE RECOKCILBABLENBSS
were left, if it should despoil him of his legislative power, and
capacity of governing- according to laws made by it ? And to
bring back the matter to the supreme Ruler : Let it for the pre
sent be supposed only, that the blessed God hath, belonging to
his nature, the universal prescience whereof we are discoursing ;
we will, surely, upon that supposition, acknowledge it to be
long to him as a perfection. And were it reasonable to affirm
that by a perfection he is disabled for government ; or were it
a good consequence, " He foreknows all things, he is therefore
unfit to govern the world/'
CHAP. II.
t. God's supposed foreknowledge of contingent actions, alters not
the natural goodness or evil of them. II. How God may be said
to act for any end > his public declarations to men have a more
principal end, than their obedience, and felicity. Which is attain
ed, though this fail. The difficulty, therefore, concerning the di
vine wisdom vanishes. III. That, concerning the sincerity of God
considered. That other end, man's obedient compliance, attained
in great part. IV. God not obliged to procure his published
edicts should reach every individual person. It is owing to the
wickedness of the world that they generally do not so. V. He shews
special favour to some nations herein, without being injurious to
others ; yea expresses much clemency and mercy to all. VI.
Where his gracious methods succeed not; to be considered he
only applies himself to them in common with the resh VII. Pro
posed to be inquired ; what can be alleged out of his word, that
seems less consistent with sincerity, towards them with whom
things do not finally issue well ? What fit course could be thought
rf more consistent therewith.? As to the former, what appearance
such alleged passages can be justly said to have ? Propounded
to be (afterwards) shewn \ that the truth of the thing corresponds
to that appearance. VHI.Whathis declarations to men amount un
to? What they are, by them, encouraged to expect? IX. Expres
sions of passionate earnestness how to be understood ? X. The
ends to be brought about by God's own action only ; and those
which should be brought to pass by the intervenient action of man
to be distinguished.- God's word represents him not us so willing
the salvation of all men, as that it shall be effected whatsoever
course they take.
ND, that we may consider the matter more narrowly would
the supposition of such foreknowledge in God, make
CHAP. II. OP GOD'S PRESCIENCE, &C. 255
that cease to be man's duty, which had otherwise been so ? and
take away the differences of good and evil? Would it nullity the
obligation of God's law, and make man's own inclination hia
only rule ? or, if it be said, because it is foreknown, man will
do such a thing, therefore he may, where is the connection ?
For what influence can foreknowledge have, to alter or effect any
way, either the nature of the thing foreknown, or the temper
of the person that shall do it } any more than the present know
ledge of the same thing, now in doing ? which knowledge none
would deny to God : and which, when it occurs to a man, is
no more understood to make an evil action innocent, than the
action makes the eye guilty, of him that beholds it only, and
detests it at once. Surely what is, in its own nature, whether,
good or evil, can never not be so, be it foreknown or not fore
known.
But if what was otherwise man's duty, be still his duty, what
can make it unfit that it be declared, and made known to him
to be so ? and how is that otherwise to be done, than by these
disputed means ? yea (for this is the case) what can make it less
fit, than it would be that God should cease to rule over the
world? and quit the right of his government to his revolted
creatures, upon no other reason, than only that he foresees they
have a mind to invade it ? It may now perhaps be said, all
this reasoning tends indeed to establish the contrary assertion,
that notwithstanding God do foreknow man's sin, it is however
necessary he forewarn him of it but it answers not the objected
difficulty, namely, how reasonably any such means arc used
for an unattainable end. As it is manifest, the end, man's
obedience, cannot be attained when it is foreknown he will not
obey.
II. It may here, before we proceed further, not be unsea
sonable to consider, (a matter, as is known, wont to be much
vexed in the schools) how God may be said to act for any end
at all. And it appears very certain, that he who is so every
way absolutely perfect and happy, cannot be thought to intend
and pursue an end, after the same manner as we are wont to do,
We being conscious to ourselves of indigency, or, at the best,
of obligation to the Author of our being, are wont to design
this or that end for the relieving of ourselves, or the appro
ving ourselves to him. And, our satisfaction depending upon
the attainment of it, we solicitously deliberate about the fittest
means to attain it ? and are tossed with various passions, of de
sire and hope and fear and joy and grief according as the end
is apprehended more or less excellent, or likely to be attained ;
varying often our course upon new emergencies, as this or Unit
THE RECONCILEABLENESS
may probably promote, or hinder the success of our pursuit,
In short, we pursue ends, as being both impatient of disap
pointment, and uncertain of their attainment.
The blessed God, being indigent of nothing, nor under obli
gation to any one, cannot be supposed to propound an end to
himself as that whereupon his satisfaction depends, which were
inconsistent with his already complete felicity, and would ar
gue him but potentially happy. But acting always from an im
mense self-sufficient fulness of life, and of all perfections, doth
ever satisfy himself in himself, and take highest complacency in
the perfect goodness, congruity and rectitude of his own most
holy will and way. And again, as he doth not seek a yet unat-
tained satisfaction, in any end he can be supposed to propound
to himself; so nor can he be thought to deliberate, as we are
wont to do, concerning the means of effecting any. For deli
beration would imply doubtfulness and uncertainty, which his
absolute perfection cannot admit ; nor doth need, the whole
frame and compass of things intended by him, in their distinct
references and tendencies, being, at once, present to his all-
comprehending view ; so that there can be no place for any in
termediate knowledge with him, or for any new resolves there
upon. Known to the Lord are all his works from the begin
ning of the world. Acts 15. 18.
This being premised ; it is now further to be consider
ed, that howsoever one end oftentimes is not attained, unto
which the publicly extant declarations of the divine will have a
visible aptitude, namely, the obedient compliance of men with
them; another, more noble end was, however, attainable, not
unbecoming the designment of the divine wisdom, arid which
it was every way most worthy of God to be more principally in
tent upon. It is fit the mention of this be prefaced with an
obvious remark; that the misapprehension of the state of
things between God and man doth, in great part, owe itself, to
our aptness to compare unduly, the divine government with
that of secular rulers ; and our expectation to find them in all
things agreeing with each other. Whereas their cannot but be
a vast difference, between the constitution and end of God's go
vernment over his creatures, and more especially mankind, and
that of man over his fellow Creatures of the same kind. The
government of secular, human rulers, can never be, in the con
stitution of it, altogether absolute, nor ought, in the design of
it, primarily to intend the personal advantage of the ruler him
self, who as much depends upon his subjects, and hath (at
least) as great need of them, as they can be understood to have
of him. But as to the blessed God the matter is apparent and
CHAP. Itv OF GOD'S PRESCIENCE, &C. 257
hath its own triumphant evidence, that since he is the original
and root of all being, that all things are mere dependencies
upon his absolute pleasure, and entirely of him, and by him, all
ought to be to him that he alone might have the glory.
Wherefore, it must be asserted, and cannot fail of obtaining
to be acknowledged, by every impartial, and sober considerer of
things, that there is a much more noble and important end,
that all God's public edicts and declarations to men, (the in
struments of his government over them) do more principally
aim at, than their advantage, namely, the dignity and decorum
of his government itself: and that he may be found in every
thing to have done as became him, and was most worthy of himself.
And what could be more so, than that he should testify the
aversion of his own pure and holy nature, to whatsoever was
unholy and impure, his love of righteousness and complacency
to be imitated herein, together with his steady, gracious propen-
sion to receive all them into the communion of his own felicity
or blessedness (for the Redeemer's sake)who should herein com
ply with him ? Nor are we to understand that he herein so de
signs the reputation of his government, as men are often wont
to do things out of design for their interest in that kind, that
are otherwise, against their (over ruled) inclination. But we
are to account these his declarations (although they are acts of
an intelligent Agent, and the products of wisdom and counsel-,
yet also) the spontaneous emanations of his own holy, and gra
cious nature, such as wherein he most fully agrees, and consents
with himself. And is it now to be expected, that because he
foresees men will be wicked, and do what shall be unworthy of
them, he must therefore lay aside his nature, and omit to do
what shall be worthy of himself ?
III. And hereupon it may be expected, the more ingenuous
and candid, will allow themselves to think the matter tolerably
clear, in reference to the former part of the proposed difficulty;
that is, will apprehend this way of dealing with men not im
prudent, or inconsistent with the divine wisdom, since, though
one end, in a great part, fail, yet another, more valuable, is at
tained. But yet, as to the latter part, the difficulty may still urge,
namely, how it can stand with sincerity ; whereas that end also
which fails, seems to have been most directly intended, that the
blessed God should seem so earnestly intent upon it : since it
is hardly conceivable, that the same thing should be, at once,
seriously intended as an end, and yet, at the same time, give
the eye, which seems to design it, no other prospect than
of a thing never to be brought to pass.
Wherefore we are next to consider, that we may proceed-
gradually, and not omit to say what is in itself considerable
VOL. U. 2 L
258 THE RECONCILEABLENESS
though it is not all (which cannot he said at once) that is to he
said ; that the public declarations of the divine will, touching
man's duty, do attain that very end, his obedient compliance
therewith, in great part, and, as to many (although it be fore
known they will prove ineffectual with the most) and are the
no less successful, than the apt means of attaining it. Nor,
certainly, if it were foreknown the world would he so divided,
as that some would obey, and others not obey, was it therefore
the fittest course, that these two sorts should, by some extraor
dinary act of providence, be carefully severed from each other ;
and those be dealt withal apart from the rest. But rather, that
the divine edicts should be of a universal tenour, and be direct
ed to all as they are ; the matter of them being of universal
concernment, and equally suitable to the common case of all
men.
IV. Neither yet was it necessary, that effectual care should
be taken, they should actually reach all, and be applied to eve
ry individual person. Since it is apparently to be resolved into
the wickedness of the world, that they do not so; and that there
is not a universal diffusion of the gospel into every part. For it
being evident to any one's reflection, that men are in a state of
apostacy and defection from their Maker and common Lord,
and therefore subject to his displeasure. Whereas the merci
ful God hath done his own part, and so much beyond what was
to be expected from him ; issued out his proclamations of peace
and pardon, upon so easy and indulgent terms, as are expressed
in his gospel j if, hereupon, men also did their part, behaved
themselves suitably to the exigency of their case, and as did be
come reasonable creatures, fallen under the displeasure of their
Maker, (whereof their common condition affords so innumera
ble, so pregnant proofs) the gospel wheresoever it should arrive,
would have been entertained with so great a transport of joy,
and so ready and universal acceptance, as very soon to have
made a great noise in the world : and being found to be of a
uniVersal tenour and concernment, arid that what it says to one
nation, it equally says the same to every one ; it could not but
be, that messengers would interchangeably have run from na
tion to nation ; some to communicate, others to inquire after
those strange tidings of great joy unto all people, lately sent
from heaven ; concerning the Emmanuel, God with us ;
God, again upon his return to man, and now in Christ
reconciling the worki to himself. Arid thus how easily,
and even naturally, would the gospel soon have spread itself
through the world ? especially the merciful God having so pro
vided, that there should be an office constituted, and set up ; a
sort of men, whose, whole business it should be, to propagate
CHAP. II. OF GOD'S PRESCIENT fi, &C. *5J)
and publish those happy tidings. But that men should so in
dulge their sensual, terrene inclination, as not at all to use their
understandings, and considering power, about other matters
than only what are within the sight of their eye, when by so
easy and quick a turn of thoughts they might feel and find out
who made them, and was the Original of their life and being,
and that things are not right, and as they should be, between
him and them ; and so by what is within the compass of natu
ral revelation, be prepared for what is supernatural. And not
that only, but to that stupidity, by which they are unapt to in
quire after and receive, to add that obstinate malignity by which
they are apt to reject and oppose the merciful discoveries and
overtures of their offended, reconcileable Creator and Lord.
How manifestly doth this devolve the whole business of the lit
tle, slow progress of the gospel in the world, upon themselves
only ! As suppose we a prince of the greatest clemency, benig
nity, and goodness, from whom a whole country of his subjects
have made a most causeless defection ; hereupon to send to the
whole body of the rebels, a gracious proclamation of free pardon
upon their return to their allegiance, and duty ; and it only
from hence comes to pass, that every individual person of them,
distinctly understands not what the message from their prince
did import ; because, they that heard it would not, many of
them, allow themselves to consider and regard it ; and others
of them, with despiteful violence, fell upon the heralds, barba
rously butchering some of them, and ignominiously repulsing
the rest. Who would not say, that prince had fully done his
part, and acquitted himself auswerably to the best character,
though he should send to the rebels no further overtures. Much
more,, if through a long tract of time, he continue the same a-
micable endeavours for their reclucement; notwithstanding the
constant experience of the same ill success ? Who would not
east the whole business of the continued ill understanding, be
tween him and the revolters, upon themselves. And reckon
it impossible, any should be ignorant, of his kind and benign
inclinations aijd intentions, if an implacable enmity, and disaf
fection to him and Uis government, were not their common
temper ?
Though so infinitely dq the mercies of God, exceed those of
the most merciful prince on earth, as well as his knowledge and
power ; that wheresoever there are any exempt cases, we must
conceive him equally able and inclined to consider them dis
tinctly. And so vastly different, may we well suppose the degrees
of happiness and misery to be, in the other world ; as that there
may be latitude enough, of punishing and rewarding men, pro-
ponionably to the degrees of light they have had, and the more
260 THE RECONCILBABLENESS
or less malignity, or propension to reconciliation, was found
with them thereupon.
V. Nor again was it at all incongruous, or unbecoming, that
the blessed God, this being the common temper and disposition
of all men, to reject his gracious tenders, should provide, by
some extraordinary means, that they might not be finally re
jected by all. For what can be more appropriate to sovereign
ty (even where it is infinitely less absolute) than arbitrarily, to
design the objects of special favour ? Who blames a prince, for
placing special marks of his royal bounty, or clemency here
and there as he thinks fit ? or that he hath some peculiar fa
vourites, with whom he familiarly converses, whom he hath
won, by some or other not-common inducements, and assured
their loyal affection : though there be thousands of persons in
his dominions besides, of as good parts, dispositions and deserts
as they ? It belongs to sovereignty, only so to be favourable to
some, as, in the mean time, to be just towards all. Yea and it
must be acknowledged, such are the dispensations of the holy
God towards the whole community of mankind, as import, not
only strict righteousness, but great clemency and mercy also.
Though they might easily understand themselves to be offend
ers, and liable to the severities of his justice, they are spared by
his patience, sustained by his bounty, protected by his power :
their lives and properties are fenced by his own laws. And
whereas they are become very dangerous enemies to one ano
ther : and each one his own greatest enemy ; it is provided by
those laws, even for the worst of men, that none shall injure
them, that all love them, and seek their good. He interposes
his authority on their behalf; and, if any wrong them, he takes
it for an affront done to himself. By the same laws, they are di
rected to industry, frugality, sobriety, temperance, to exercise
a government over themselves, to bridle and subdue their own
exorbitant lusts and passions, their more immediate tormentors
and the sources of all the calamities and miseries, which befal
them in this world. By all which evidences of his great care,
and concern for their welfare, they might understand him to
have favourable propensions towards them, and that though
they have offended him, he is not their implacable enemy; and
might, by his goodness, be led to repentance.
Yea and moreover ; he hath sent them a Redeemer, his own
Son, an incarnate Deity, who came down into this world, full of
grace and truth, upon the most merciful errand. And they
have some of them been in transports, when they have but fan
cied such a descent, for the doing them, only, some lighter
good turn ; as upon the cure of the cripple. The gods (say
they) are. come down in the likeness of men ! Act. 14,11. " He
CHAP. II. OP GOD'S PRESCIENCE, &C. 261
being filled with the glorious fulness of the Godhead, hath heen
a voluntary sacrifice for the sins of men ; and if they would be
lieve and obey him, they would find that sacrifice is accepted,
and available for them. And though they are disabled to do so,
only by their own wicked inclination, even against that also they
have no cause to despair of being relieved, if they would (which
they might) admit the thoughts of their impotency, and the ex
igency of their case, and did seriously implore divine help.
VI. Now with whom these methods succeed well, there is no
suspicion of insincerity. Let us see what pretence there can
be for it, with the rest. It is to be considered, that, as to them
he doth not apply himself to every, or to any person immedi
ately, and severally, after some such tenour of speech as this,
" I know thee to be a profligate, hopeless wretch, and that thou
wilt finally disregard whatsoever I say to thee, and consequent
ly perish and become miserable. But however (though I fore
see most certainly thou wilt not, yet) I entreat thee to hear, and
obey, and live." Indeed sending a prophet to a promiscuous
people, he foretells him of such ill success. Ezek. 3. 7 But
it is not told him he should succeed so ill universally, and it is
implied, he should not. v. 21.
But the course the great God takes, is only to apply himself
to these (as hath been said) in common with the rest. For if
it be said he also applies himself to them by the private dic
tates of his Spirit ; he doth not by it, make formed speeches to
men. But as to those its common motions, whereby it applies
itself unto them, doth only solicit, in a stated manner of opera
tion, in and by their own reason and consciences (as he con
curs with our inferior faculties, and with the inferior creatures,
suitably to their natures and capacities) speaking no other, than
their own language, as they are instructed out of his word, or
by other means. Which he usually continues to do, till by
their resistencies, they have sealed up their own consciences, and
consequently (according to its more ordinary fixed course, and
laws of access and recess)shut out the Holy Spirit both at once.
Nor is it more to be expected, he should universally alter that
course ; than that he should alter the courses of the sun, moon,
and stars, and innovate upon universal nature. So that what
is endeavoured for the inducement of such, as finally refuse to
return, by particular applications to this or that person, and be
yond what is contained in the public declarations of his written
word, is by substituted ministers and inferior agents, that know
no more of the event, than they do themselves. And that this
was the fittest way of dealing with reasonable creatures, who,
that will use his own reason, sees not ?
TJiat our disquisition may be here a little more strict
262 THE RBCONCILEABLENESS
we shall inquire both, What may be supposed possible to be
alleged out of God's word, in reference to them that persist in
wickedness till they finally perish, which it can be thought not
consistent with sincerity, to have inserted, upon the supposed
foresight of so dismal an issue. And what more convenient course
we can think of, which sincerity (as we apprehend) would
have required.
As to the former. It may, perhaps, be alleged, that lie pro
fesses to will the salvation of all men. 1 . Tim. 2.4. Not to desire
the death of him that dieth. Ezek. 18. 32. Yea and professes
himself grieved that any perish. Ps. 81. 12. 13. Now these
things, compared with his public declarations and tenders, di
rected, in a universal tenour, to all men, carry that appearance
and shew with them, as if he would have it believed, his end were
to save all. Wherewith his foresight of the perdition of so many
seems ill to agree. For how can that end be seriously intended
which it is foreseen will not be brought about ? And how can
it be thought to consist with sincerity, that there should be an
appearance of his having such an end,unto which, a serious real
intention of it doth not correspond ? Wherefore we shall here
examine, what appearance such expressions as those above re
cited, can, by just interpretation be understood to amount unto.
And then shew that there is really with the blessed God, what
doth truly and fully correspond to that appearance ; and
very agreeably too, with the hypotheses of his foreseeing how
things will finally issue, with very many.
And first, that we may understand the true import of the
expressions which we have mentioned, and others of like sound
and meaning. We are to consider, that though being taken se
verally and apart, they are not capable of a sense, prejudicial to
the cause, the defence whereof we have undertaken, which we
shall afterwards more distinctly evince, yet) it were very injuri-
ons, to go about to affix a sense unto a single expression, with
out weighing the general design of the writings, whereof it is
a part. It were quite to frustrate the use of words, when a mat
ter is to be represented, that is copious, and consists of many
parts and branches ; which cannot be comprehended in one, or
a few sentences, if we will pretend to estimate, and make a
judgment of the speaker's full meaning, by this or that single
passage only, because we have not patience or leisure to
hear the rest ; or perhaps have a greater disposition to cavil his
words, than understand his meaning. If a course resembling
this should be taken, in interpreting the edicts or laws of prin
ces and states (suppose it were a proclamation of pardon to de
linquent subjects) and only this or that favourable clause be
CHAP. II. OF GOD'S PRESCIENCE, &C. 263
fastened upon, without regard to the inserted provisos and con
ditions ; the (concerned) interpreters might do a slight, tem
porary, and easily remediable wrong to the prince, but are in
danger, more fatally, to wrong themselves.
The edicts of the great God, that are publicly extant to man
kind (the universal publication whereof, they partly withstand,
and which they too commonly deprave, and perversely mis-inter
pret, where they do obtain) carry no such appearance with
them, as if he had ever proposed it to himself, for his end, to
save all men, or any man, let them do what they please, or
bow destructive a course soever they take, and shall finally per
sist in. If that were supposed his design, his so seemingly se
rious counsels and exhortations, were as ludicrous, as they
could be thought, if it were as peremptorily determined all
should perish. For what God will, by almighty power, im
mediately work, without the subordinate concurrence of any
second cause, must be necessarily. And it is equally vain, so
licitously to endeavour the engaging of subordinate agents, to
do that which without them is absolutely necessary, as it were
to endeavour that, by them, whirli is absolutely impossible.
VIII. That which his declarations to men do amount unto, is,
in sum, thus inuch, that, whereas they have, by their de
fection and revolt from him, made themselves liable to his
justice, and very great consequent miseries ; he is willing to
pardon, save and restore them to a blessed state, upon such
terms as shall be agreeable (the recompence due to his injured
law, being otherwise provided for, at no expence of theirs)
to the nature of that blessedness they are to enjoy, the purity of
his own nature, and the order and dignity of his government.
That is, that they seriously repent and turn to him, love him
as the Lord their God, with all their heart and soul, and might
and mind ; and one another as themselves, (being to make to
gether one happy community, in the participation of the same
Tolessedness,) commit themselves by entire trust, subjection and
devotedness to their great and merciful Redeemer, according to
the measure of light, wherewith he shall have been revealed
and made known to them ; submit to the motions and dictates
of his blessed Spirit, whereby the impression of his own holy
image is to be renewed in them, and a divine nature imparted to
them : aud carefully attend to his word as the means, the im
pressive instrument or seal, by which, understood and consi
dered, that impression shall be made, and the very seeds out of
which that holy nature, and the entire frame of the new crea
ture shall result and spring up in them ; so as to make them r.pt
xirito the obedience that is expected from them, and capable of
the blessedness they are to expeet: that if they neglect te attend
THE BBCONCILEABLENESS
to those external discoveries, and refuse the ordinary aids and
assistances of his good Spirit, and offer violence to their own
consciences, they are not to expect he should over-power them,
by a strong hand, and save them against the continuing dis
inclination of their own wills. Nor (whatsoever extraordinary
acts he may do upon some, to make them willing) is there any
universal promise in his word ; or other encouragement, upon
which any may reasonably promise themselves that; in the neg
lect and disuse of all ordinary means, such power shall be used
with them, as shall finally overcome their averse, disaffected
hearts.
IX. It is true that he frequently uses much importunity
with men, and enforces his laws with that earnestness, as if it
were his own great interest to have them obeyed ; wherein,
having to do with men, he doth like a man, solicitously intent
upon an end which he cannot be satisfied till he attain. Yet
withal, he hath interspersed, every where in his word, so fre
quent, God-like expressions of his own greatness, all-sufficien
cy and independency upon his creatures, as that if we attend to
these his public declarations, and manifests of himself entirely ;
so as to compare one thing with another, we shall find the mat
ter not at all dissembled ; but might collect this to be the state
of things between him and us ; that he makes no overtures
f o us, as thinking us considerable, or as if any thing were to
accrue to him from us. But that, as he takes pleasure in the
diffusion of his own goodness, so it is our interest to behave our
selves suitably thereunto, and, according as we comply with
it, and continue in it, or do not, so we may expect the delec
table communications if it, or taste otherwise, his just severity.
That, therefore, when he exhorts, obtests, entreats, beseeches
that we would obey and live ; speaks as if he were grieved at
our disobedience, and what is like to ensue to us therefrom ;
these are merciful condescensions, and the efforts of that good
ness, which chooseth the fittest ways of moving us, rather than
that he is moved himself, by any such passions, as we are wont '
to feel in ourselves, when we are pursuing our own designs.
And that he vouchsafeth to speak in such a way as is less suita
ble to himself, that it may be more suitable to us, and might
teach us, while he so far complies with us, how becoming it is
that we answerably bend ourselves to a compliance with him.
He speaks, sometimes, as if he did suffer somewhat human, as
an apt means (and which to many proves effectual) to bring us
to enjoy, at length, what is truly divine. We may, if we con
sider, and lay things together, understand these to be gracious
insinuations ; whereby, as he hath not left the matter liable to
be so mis-understood, as if he were really affected with solid-
CHAP. H. OP GOD'S PRESCIENCE, &C.
tude, or any perturbation concerning us, (which he hath suffi
ciently given us to understand his blessed nature cannot admit
of,) so nor can they be thought to be disguises of himself, or
misrepresentations, that have nothing in him corresponding, to
them. For they really signify the obedience and blessedness,
of those his creatures that are capable thereof, to be more plea
sing and agreeable to his nature and will ; than that they
should disobey and perish ; (which is the utmost that can be un
derstood to be meant, by those words, God will have all men to
be saved and come to the knowledge of the truth,) but withal,
that he so apprehends the indignity done to his government, by
their disobedience, that if they obey not (as the indulgent con
stitution and temper of his law, and government now are, in
and by the Redeemer) they must perish. And that he hath also
such respect to the congruity and order of things, as that it shall
not be the ordinary method of his government over reasonable
creatures, to over-power them into that obedience, by which it
may come to pass that they perish not. All which may be col
lected from those his own plain words, in that other recited
text, and many besides of like import. When, with so awful
solemnity, he professes, that as he lives he takes no pleasure in
the death of sinners, but that they may turn and live ; and adds
turn ye, turnye,why will you die? (Ezek.33.11)that is, that their
repentance, and consequent welfare, would be more grateful to him
than their perdition, upon their persevering in destructive ways.
But yet, that if they were not moved to repent, by these his plead
ings and expostulations used with them, they should die, and
were therefore concerned, to attend and hearken, to such his
reasonings and warnings, as the apt means to work their good;
not expecting he should take extraordinary courses with them,
in order to it. And that the real respect he had thereunto,
should never induce him, to use any indecorous course, to bring
it about 5 but that he had a more principal respect to the rules
of justice, and the order of his government, than to their con
cernments. And that he, notwithstanding, expresses himself
aggrieved that any finally perish ; if we consider and recollect,
what notices he hath furnished our minds with, of the perfec
tions of a Deity, and what he hath remonstrated to us of his own
nature, so plainly in his word; we cannot understand more by
it, than the calm dispassionate resentment and dislike, which
most perfect purity and goodness have, of the, sinfulness
and miserable ruin of his own creatures.
In all which we have a most unexceptionable idea of God,
and may behold the comely conjuncture of his large goodness,
strict righteousness and most accurate wisdom all together : as
we are also concerned, in making our estimate of his ways, to
VOL. n. 2 M
266 THE RECONCtLBABLENESS
consider them : and not to take our measure of what is suitable
to God, by considering him according to one single attribute
only; but as they all are united, in his most perfect Being. And
in that biessed harmony, as not to infer with him a difficulty
what to do, or what not. Which sometimes falls out with men,
where there is an imperfect resemblance of those divine excel
lencies, not so exactly contempered together. As it was with
that Spartan prince and general in Plutarch, when finding a ne
cessity to march his army, and taking notice of one, for whom
he had a peculiar kindness, that through extreme weakness,wa&
not possibly to be, removed, he looked back upon him, express
ing his sense of that exigency, in those emphatical words, Hovr
hardamatteris it at once sXeeiv xaifyovew, to exercise pity an(
be wise ! God's own word misrepresents him not, but gives a
true account of htm, if we allow ourselves to confer it with itself,
one part of it with another. Nor doth any part of it, taken a-
k>ne, import him so to have willed the happiness of men, for
any end of his, that he resolved he would, by whatsover means
certainly effect it : as we are wont, many times, with such ea
gerness to pursue ends upon which we are intent, as not to con
sider of right or wrong, fit or unfit in our pursuit of them, and
so let the cost of our means, not seldom, eat up our end. Nor
did that belong to him, or was his part as our most benign,
wise, and righteous Governor, to provide that we should cer
tainly not transgress, or not suffer prejudice thereby ; but thaf
we should not do so, through his omission of any thing, which
it became him to do to prevent it.
X. It may therefore be of some use further to take notice,
that a very diverse consideration must be had, of the ends which
shall be effected by God's own action only, and of those which
are to be brought about (in concurrence, and subordination to
his own) by the intervenient action of his creatures. Especially
(which is more to our purpose) such of them as are intelligent,
and capable of being governed by laws. As to the former sort
of these ends, we may be confident they were all most absolutely
intended, and can never fail of being accomplished. For the
latter, it cannot be universally said so. For these being not en
tirely his ends ; but partly his, and partly prescribed by him,
to his reasonable creatures, to be theirs. We are to conceive
he always, most absolutely, intends to do, what he righteously
esteems congruous should be his own part which he extends and
and limits, as seems good unto him. And sometimes, of his
own good pleasure, assumes to himself the doing of so much,
as shall ascertain the end ; effectually procuring, that his crea-
iure shall do his part also. That is, not only enacts his law,
and adds exhortations, warnings, promises, to enforce it, but
CHAP. If. OF GOD'S PRESCIENCE, &C. 207
also emits that effectual influence, whereby the inferior wheels
-shall be put into motion, the powers and faculties of his govern
ed creature excited and assisted, and (by a spirit in the wheels)
made as the chariots of a willing people. At other times and
in other instances, lie doth less, and meeting with resistance,
sooner retires ; follows not his external edicts and declarations,
with so potent and determinative an influence ; but that the
creature, through his own great default, may omit to do his part,
and so that end be not effected.
That the course of his economy towards men on earth is, dc
facto, in fact ordered with this diversity, seems out of ques
tion. Manifest experience shews it. Some do sensibly
perceive that motive influence, which others do not. The same
persons, at sometimes, find not that, which at other times they
do. His own word plainly asserts it. (e He works in us to will
and to do, of his own good pleasure." Where he will, he, in
this respect, shews mercy ; where he will, he hardeneth, or doth
not prevent but that men be hardened.. And indeed,we should be
constrained to rase out a great part of the Sacred Volume, if we
should not admit it to be so. And as the equity and fitness of
his making such difference (when it appears he doth make it)
cannot without profaneness be doubted, so it is evident, from
what was before said, they are far removed from the reach and
confines of any reasonable doubt ; since he forsakes none, but
being first forsaken. Nor have men any pretence to complain
of subdolous dealing, or tbat they are surprisingly disappointed,
and lurched of such help, as they might have expected ; inas
much as this is so plainly extant in God's open manifests to the
world, that he uses a certain arbitrariness, especially in the more
exuberant dispensation of his grace ; and is inserted to that pur
pose, that they may be cautioned not to neglect lower assistances;
and warned, because he works to will and to do of his own plea
sure, therefore to work out their own salvation with fear and
trembling. Phil. 2. 12. 13. Whereupon, elsewhere, after the
most persuasive alluring invitations : Turn ye at my reproof, I
will pour out my Spirit to you, I will make known my words to
you, it is presently subjoined, because I called and ye refused,
I stretched out my hand and no man regarded. But ye have
set at nought all my counsel, and would none of my reproof; I
also will laugh at your calamity, I will mock when your fear
come-th. Prov. 1. 23. 26.
From #.11 which it is plainly to be understood, that the gene
ral strain and drift of God's external revelation of his mind to
man, in his word, and the aspect of even those passages, that
can, with most colour ; be thought to signify any thing further,
268 THE RECONCILBABLENESS
do amount to nothing more than this, that he doth so far really
will the salvation of all, as not to omit the doing that which
may effect it, if they be not neglectful of themselves, hut not so
as to effect it by that extraordinary exertion of power, which
he thinks fit to employ upon some others.
CHAP. III.
I. Such a will as the word of God represents him to have of man's
welfare we ought to believe is in him. The distinction of his will
of good pleasure, and of the sign : of his secret will, and revealed
(as applied to this matter) animadverted on. II. God truly wills
the matter of his own laws, and their welfare for whom he made
them. III. Is not made liable to disappointment hereby. Nor
can hence an imperfect will be ascribed to him. IV. The second
head (proposed Ch. II. p. 262.) discussed ; that no other fit course
could be taken, that can be pretended more agreeable to sincerity.
Two only to bethought on : to have published no written word,
or to have overpowered all by strong hand into compliance therewith.
The former not fit. The latter unfit also. The congruity of things
makes them necessary, with God. The incongruity, impossible. V.
Innumerable congruities obvious to the divine understanding not
perceivable by ours. Two things manifestly congruous, to our ap
prehension ; that the course of God's government, be for the most
part, steady, and uniform : that he sometimes vary. VI. Both
these, many ways represented congruous, In reference to matters
within the sphere of nature, and policy. VII. Equally congruous,
that matters be in some degree correspondently managed within
the sphere of grace. VIII.The congruity of both these in the mat
ters of grace more distinctly expressed. IX. The conclusion.
I. "ftkTOR is it reasonably to be doubted, (such a will being all
that can be pretended to be the visible meaning of the
passages before noted) whether there be such a will in God or
no: and so somewhat really corresponding (the next thing pnx-
mised to be discoursed) to the aspect and appearance hereof,
which is offered to our view. For what should be the reason
of the doubt ? Hey who best understands his own nature, bar-
CHAP. Ill, OP GOD'S PRESCIENCE, &C. 269
ipg said of himself what imports no less : why should we make
a difficulty to believe him ? Nor indeed can any notices we have
of the perfections of the divine nature be less liable urcloubt,
than what we have of his unchangeable veracity ; whence, as
it is impossible to him to lie, it must be necessary, that he be
really what he hath represented himself so to be. I must
here profess my dislike of the terms of that common distinc
tion the voluntas beneplaciti, et signi, between the will of good
pleasure and qf the sign, in this present case. Under which,
such as coined, and those that have much used it, have only rather,
I doubt not, concealed a good meaning, than expressed by it an
ill one. It seems, I confess, by its more obvious aspect, too
much to countenance the ignominious slander, which profane
and atheistical dispositions would fasten upon God, and the
course of his proceedure towards men ; and which it is the de
sign of these papers to evince of as much absurdity and folly, as
it is guilty of impiety and wickedness : as though he only in
tended to seem willing of what he really was not ; that there
was an appearance to which nothing did subesse, exist
as a foundation. And then why is the latter called voluntas f
the will unless the meaning be he did only will the sign,whichis
false and impious; and if it were true, did he not will it with
the will of good pleasure? And then the members of the distinc
tion are confounded. Or, as if the evil actions of men were,
more truly, the objects of his good pleasure, than their forbear
ance of them. And of these faults the application of the distinc
tion of God's secret will, and revealed, unto this case, though
it be useful in many, is as guilty.
II. The truth is (unto which we must esteem ourselves,
obliged to adhere, both by our assent, and defence) that God
doth really and complacentially will (and therefore doth, with
most unexceptionable sincerity declare himself to will) that to
be done and enjoyed by many men, which he doth not, univer
sally, will to make them do, or irresistibly procure that they shall
enjoy. Which is no harder assertion, than that the impure
will of degenerate, sinful man is opposite to the holy will of God;
and the malignity of man's will to the benignity of his. No
harder than that there is sin and misery in the world, which
how can we conceive otherwise, than as a repugnancy to the
good and acceptable will of God ? Methinks it should not be
difficult to us to acknowledge, that God doth truly, and with
complacency, will, whatsoever is the holy, righteous matter of
his own laws. And if it should be with any, a difficulty, I would
only make this supposition. What if all the world were yet in
innocency, yielding entire universal obedience to all the now
extant laws of God, which have not reference to man as now
fallen (as those of repentance, faith in a Mediator, &c.)
070 THE RBCONCILBABLENESS
would it now be a doubt with any, whether God did truly and
really will, and were pleased with the holiness and righteous
ness which were every where to be found in the world ? Surely
we would not, in this case, imagine the creature's will more
pure and holy than the divine ; or that he were displeased with
men for their being righteous and holy. Now again suppose
the world revolted, what then is that holy will of God
changed ? will we not say it remains the same holy will still ?
and stands the same rule of righteousness and duty that it was ?
Doth the change of his rebel creatures infer any with him ? or
do only the declarations of his former will remain to be their
rule, and keep them still obliged, his will itself being be
come another from what it was ? Surely he might as easily
have changed his laws.
And if we say his will is changed, how should we know it to
be so? If we know it not, surely such a thing should
not be said or thought. If we knew it, how should those yet-
extant laws and declarations continue to oblige, against the
Law-giver's known will ? and then the easy expedient to nulli
fy the obligation of a law, that were thought too restrictive,
were to disobey it. And men might, by sinning once, license
themselves to do the same thing (though then we could not call
k sinning) always. And so the creature's should be the supreme,
and ruling will. Nor had it been a false suggestion, but a real
truth, that man, by becoming a sinner, might make himself
a God. Or, if it shall be thought fit to say, that the divine
will would not, in that supposed case, be said to be changed ;
but only, that now the event makes it appear not to have been,
what we thought it was ; that were to impute both impurity
and dissimulation to the holy, blessed God, as his fixed attri
butes. And what we thought unfit, and should abhor, to
imagine might have place with him one moment, to affix to him
for perpetuity.
III. And whereas it may be thought to follow hence, that
hereby we ascribe to God a liablenes to frustration, and disap
pointment. That is without pretence. The resolve of the di
vine will, in this matter, being not concerning the event what
man shall do, but concerning his duty what he should, and
concerning the connection between his duty, and his happiness.
Which we say he doth not only seem to will, but wills it really
and truly. Nor would his prescience of the event, which we
all this while assert, let frustration be so much as possible to
him. Especially, it being at once foreseen, that his will, be
ing crossed in this, would he fulfilled in so important a thing, as
the preserving the decorum of his own government. Which had
teen most apparently blemished, beyond what could consist
CHAP. III. OP GOD*S PRESCIENCE, &C. 27 V
with the perfections of the Deity, if either his will concerning
man's duty, or the declarations of that will, had not been sub
stantially, the same that they are. We are, therefore, in as
signing the object of this or that act of the divine will, to do it
entirely, and to take the whole object together, without divi
ding it, as if the will of God did wholly terminate upon what in
deed is but a part (and especially if that be but a less considera
ble part) of the thing willed. In the present case, we are not
to conceive that God, only wills either man's duty or felicity,
or that herein his will doth solely and ultimately terminate.
But, in the whole, the determination of God's will is, that man
shall be duly governed, that is, congruously both to himself,
and him. That such and such things, most congruous to both,
shall be man's duty, by his doing whereof, the dignity and
honour of God's own government might be preserved, which
was the thing principally to be designed ; and in the first place.
And, as what was secondarily thereto, that hereby man's felicity
should be provided for. Therefore, it being foreseen a viola
tion would be done to the sacred rights of the divine govern
ment, by man's disobedience, it is resolved, they shall be re
paired and maintained by other means. So that the divine will
hath its effect ; as to what was its more noble and principal de
sign, the other part failing, only, by his default, whose is the
loss.
And if yet it should be insisted, that in asserting God to will
what by his laws he hath made become man's duty, even where
it is not done we shall herein ascribe to him, at least, an inef
fectual and an imperfect will, as which doth not bring to pass
the thing willed. It is answered, that imperfection were with
no pretence imputable to the divine will, merely for its not ef
fecting every thing, whereto it may have a real propension.
But it would be more liable to that imputation, if it should ef
fect any thing, which it were less fit for him to effect, than not
to effect it. The absolute perfection of his will stands in the
proportion, which every act of it bears, to the importance of
the things, about which it is conversant. Even as, with men,
the perfection of any act of will is to be estimated, not by the
mere peremptory sturdiness of it, but; by its proportion to the
goodness of the thing willed. Upon which account, a mere
velleity (as many love to speak) when the degree of goodness in
the object claims no more, hath unconceivably greater perfec
tion in it, than the most obstinate volition. And since the
event forbids us to admit that God did ever will the obedience
and felicity of all, with such a will as should be effective there
of; if yet his plain word shall be acknowledged the measure of
eur belief, in this matter, which so plainly asserts him some-
272 THE RECONCILEABLENJESS
way to will the salvation of all men, it is strange if, hereupon,
we shall not admit rather of a will not-effective of the thing wil
led, than none at all.
The will of God is sufficiently to be vindicated from all im
perfection, if he have sufficient reason for all the propensions,
and determinations of it, whether from the value of the things
willed, or from his own sovereignty who wills them. In the
present case, we need not doubt to affirm, that the obedience
and felicity of all men, is of that value, as whereunto a pro-
pension of will, by only simple complacency is proportionable.
Yet, that his riot procuring, as to all (by such courses as he
more extraordinarily takes with some) that they shall, in event,
obey and be happy, is upon so much more valuable reasons (as
there will be further occasion to shew ere long) as that, not to
do it was more eligible, with the higher complacency, of a de
terminative will. And since the public declarations of his good
will, towards all men, import no more than the former, and do
plainly import so much; their correspondency to the matter de
clared is sufficiently apparent. And so is the congruity of both
with his prescience of the event. For though, when God ur
ges and incites men, by exhortations, promises, and threats,
to the doing of their own part (which it is most agreeable to his
holy, gracious nature to do) he foresee, many will not be moved
thereby ; but persist in wilful neglect, and rebellions till they
perish : he at the same time, sees that they might do other
wise, and that, if they would comply with his methods, things
would otherwise issue with them. His prescience, noway,
imposing upon them a necessity to transgress. For they do it
not because he foreknew it, but he only foreknew it because
they would do so. And hence he had, as it was necessary he
should have, not only this for the object of his foreknowledge
that they would do amiss and perish: but the whole case in its
circumstances, that they would do so, not through his omission,
but their own. And there had been no place left for this state
of the case, if his public edicts and manifests, had not gone'
forth, in this tenour as they have. So that the consideration of
his prescience, being taken in, gives us only, in the whole, this
state of the case, that he foresaw men would not take that course
wbich he truly declared himself willing they should (and was
graciously ready to assist them in it) in, order to their own well-
being. Whence all complaint of insincere dealing is left with
out pretence.
IV. Nor(as we also undertook to shew P. 262) could any course
(within our prospect) have been taken, that was fit, in itself,
and more agreeable to sincerity. There are only these two
ways to be thought on besides; either, that God should wholly
CHAP. III. OF GOD'S PRESCIENCE, &C. 273
have forborne to make overtures to men in common : or, that
he should efficaciously have overpowered all into a compliance
with them. And there is little doubt, but upon sober con
sideration, both of these will be judged altogether unfit. The
former ; inasmuch as it had been most disagreeable to the
exact measures of his government, to let a race of sinful crea
tures persist, through many successive ages, in apostacy and
rebellion, when the characters of that law, first written in
man's heart, were in so great measure outworn, and become
illegible ; without renewing the impression, in another way ;
and re-asserting his right and authority, as their Ruler and Lord ;
to the holiness of his nature, not to send into the world such
a declaration of his will, as might be a standing testimony
against the impurity, whereinto it was lapsed ; to the good
ness of it, not to make known upon what terms, and for whose
sake, he was reconcileable ; and to the truth of the thing,
since he really had such kind propensions towards men in com
mon not to make them known : that it had, itself, been more
liable to the charge of insincerity, to have concealed from men
what was real truth, and of so much concernment to them.
And he did, in revealing them, but act his own nature ; the
goodness whereof is no more lessened, by men's refusal of its
offers, than his truth can be made of none effect by their dis
belief of its assertions: besides the great use such an extant re
velation of the way of recovery, was to be of, to those that should
obediently comply with it, even after they should be won so to do.
And the latter we may also apprehend very unfit too ; though,
because that is less obvious, it requires to be more largely insist
ed on. For it would seem that if we do not effect any thing
which we have a real will unto, it must proceed -from im-
potency, and that we cannot do it, which, who would say of the
great God ? Herein therefore, we shall proceed by steps. And
gradually offer the things that follow to consideration.
As, that it were indeed, most repugnant to the notion of a
Deity, to suppose any thing, which includes in it no contradic
tion impossible to God, considered according to that single at
tribute of power only. But yet we must add, that this were a
Very unequal way of estimating what God can do, that is to
consider him as a mere Being of power. For the notion of God
so conceived, were very inadequate to him, which taken en
tirely, imports the comprehension of all perfections. So that
they are two very distant questions, What the power of God
alone could do? and What God can do? And whereas to the
former the answer would be, whatsoever is not in itself re
pugnant to be done. To the latter, it must only be, what-
VOL. ii. 2 N
274 iJlE RECONCILEABLENJi&S
soever it becomes or is agreeable to a Being every way perfect t&
do. And so it is to be attributed to the excellency of bis na
ture, if amongst all tilings not simply impossible, there be any,
which it may be truly said he cannot do. Or, it proceeds not
from the imperfection of his power, but from the concurrence of
all other perfections in him. Hence his own word plainly
affirms of him that he cannot lie. And by common consent
it will be acknowledged, that he cannot do any unjust act what
soever.
To this I doubt not we may with as common suffrage (when
the matter is considered) subjoin, that his wisdom doth as much
limit the exercise of his power, as his righteousness or his truth
doth. And that it may with as much confidence, and clearness,
be said and understood, that he cannot do an unwise, or im
prudent act as an unjust. Further, that^-as his righteousness
corresponds to the justice of things, to be done or not done,
so doth his wisdom to the congruity or fitness. So that he can
not do what it is unfit for him to do, because he is wise ; and
because he is most perfectly and infinitely wise, therefore no
thing that is less-fit. But whatsoever is fittest, when a com
parison is made between doing this or that, or between doing?
and not doing, that the perfection of his nature renders neces
sary to him, and the opposite part impossible. Again, that
this measure must be understood to have a very large and mostf
general extent unto all the affairs of his government, the object
it concerns being so very large. We, in our observation, may
take notice, that fewer questions can occur concerning what is
Bright or wrong, than what is fit, or unfit. And whereas any
man may in a moment be honest, if he have a mind to it ; very
few (and that by long experience) can ever attain to be wise.,
The things about which justice is conversant being reducible to
certain rules, but wisdom supposes very general knowledge of
things scarcely capable of such reduction. And is, besides, the
primary requisite, in any one that bears rule over others : and.
must therefore most eminently influence all the managements
of the Supreme Ruler.
V. It is moreover to be considered, that innumerable con-
gruities lie open to the infinite wisdom, which are never obvious
to our view or thought. As to a well-studied scholar, thousands
of coherent notions, which an illiterate person never thought of
to a practiced courtier, or well-educated gentleman, many
decencies and indecencies, in the matter of civil behaviour
and conversation, which an unbred rustic knows nothing of;
'and to an experienced states-man, those importancies, which
never occur to the thoughts of him who daily follows the plough.
What government is there that hath not its arcana, profound
. III. S" COD'S PRESCIENCE, &.C. 275
mysteries and reasons of state that a vulgar wit cannot dive into?
And from whence, the account to be given, why this or that is
done or not done, is not, always, that it would have been unjust
it should be otherwise, but it had been imprudent. And many
tilings are, hereupon, judged necessary not from the exigency of
justice, but reason of state. Whereupon, men of modest and so
ber minds, that have had experience of the wisdom of their gover
nors and their happy conduct, through a considerable tract of time ;
when they see things done by them, the leading reasons whereof
they do not understand, and the effect and success come not yet
in view, suspend their censure ; while as yet all seems to them
obscure, and wrapt up in clouds and darkness. Yea though the
course that is taken have, to their apprehension, an ill aspect. Ac
counting it becomes them not, to make a judgment of things so
far above their reach, and confiding in the tried wisdom of their
rulers, who they believe, see reasons for what they do, into which
they find themselves unable to penetrate. With how 7 much
more submiss, and humble veneration, ought the methods of
the divine government to be beheld and adored, upon the cer
tain assurance we have, that all things therein, are managed by
that wisdom, which could never in any thing mistake its way?
Whereas, there was never any continued administration of hu
man government, so accurate and exact, but that after some
tract of time, some or other errors might be reflected on
therein.
Again, it may further be said, without presuming beyond due
bounds, that though infinite congruities must be supposed to lie
open to the divine understanding, which are concealed from
ours, yet that these two things in the general are very manifest
ly congruous to any sober attentive mind, that directly concern,
or may be applied to the case under our present consideration,
namely, that the course of God's government over the world,
be, for the most part, steady, and uniform : not interrupted by
very frequent, extraordinary and anomalous actions. And again,
that he use a royal liberty, of stepping out of his usual course,
sometimes, as he sees meet.
VI. It cannot but appear to such as attend, highly incongru
ous, should we affirm the antithesis to either of these ; or lay
down counter-positions to them, and suppose the course of the
divine government to be managed agreeably thereunto. For,
as to the former ; what confusion would it make in the world,
if there should be perpetual innovations upon nature ; continual
or exceeding frequent impeditions, and restraints of second
causes. In the sphere of nature, the virtues and proper quali
ties of things, being never certain, could never be understood,
or known. In that of policy, no measures, so much a,s proba-
276 THE RECONCU.EABLENESS
\)\e, could ever be taken. How much better is it, in both, that
second cause?, ordinarily follow their inclinations ? And why is
it not to be thought congruous, that, in some degree,* things
should be proportionably so, in the sphere of grace ? (whereto
by and by we shall speak more directly.) We pray when our
friends are sick for their recovery. What can be the sober
meaning and design of such prayers ? Not that God would work
a miracle for their restitution, (for then we might as well pray
for their revival after death) but, that God would be pleased sq
to co-operate, in the still and silent way of nature^ with second
causes, and so bless means, that they may be recovered, if he
see good. Otherwise that they, and we may be prepared tq
undergo his pleasure. And agreeable hereto ought to be the in
tent of our prayers, in reference to the public affairs, and better
posture of the world. And we may take notice, the divine wis
dom lays a very great stress upon this matter, the preserving of
the common order of things ; and cannot but observe a certain
iuflexibleness of providence, herein. And that it is very little
apt to divert from its wonted course. At which weak minds
are apt to take offence : to wonder, that against so many prayers
and tears, God will let a good man die ; or one whom they love;
or that a miracle is not wrought to prevent their own being wronged
at any time; or, that the earth doth not open and swallow up the
person that hath done them wrong : are apt to call for fire from
heaven, upon them that are otherwise minded, and do otherwise
than they would have them. But a judicious person would
consider, if it be so highly reasonable that my desires should be
complied with so extraordinarily, than why not all men's ? And
then were the world filled with prodigies and confusion. The
inconveniencies would soon be to all, equally discernable and
intolerable (as the heathen poet takes notice, should Jupiter's
ear be over-easy) yea and the impossibility were obvious of gra
tifying all, because of their many counter-desires.
And for the other > it were no less incongruous, if the Supreme
Power should so tie its own hands, and be so astricted to rules
and methods, as never to do any thing extraordinary, upon never
so important occasion. How ill could the world have wanted
such an effort of ommpotency, as the restriction upon the flames
from destroying Shadrach, Meshacfe, and Abednego ? or the
miracles wrought in our Saviour's and the next following days ?
Such things are never done ; but when the all-comprehending
wisdom sees it most congruous : and that the cause will over-
recompense the deflection from the common course. If no
such thing did ever fall out, what a temptation were it to man
kind, to introduce into their belief an unintelligent fate instead
of a Deity ? Besides that the convincing testimony were want*
CHAP. III. OF GOD'S PRESCIENCE, &C. 2?%
ing, which we see is so necessary for the confirmation of any
particular revelation from God, which comes not within the
compass of nature's discovery, (upon which account also, it is as
apparently necessary such extraordinary works should not he
over-frequent, for then they become ordinary, and useless to
that special end,) so that here the exertions both of the ordinate
and absolute power of God (as some distinguish) have their so ap
propriate, and so visibly apt and congruous uses, that they are
discernible to a very ordinary understanding, how much more
to the infinite wisdom of God !
VJI. Now hereupon we say further, there is the like congru-
ity, upon as valuable (though not altogether the same) reasons
that, in the affairs of grace, there be somewhat correspondent :
that, ordinarily, it be sought and expected, in the use of ordi
nary means. And that, sometimes, its sovereignty shew itself
in preventing exertions : and in working so heroically, as none
have, before hand, in the neglect of its ordinary methods, any
reason to expect. And we may fitly add, that where sovereign
ty is pleased thus to have its exercise and demonstrate itself, it
is sufficient that there be a general congruity, that it do so some
times, as an antecedent reason to the doing of some such ex
traordinary things, but that there should be a particular, leading
congruity or antecedent reason, to invite these extraordinary
operations of grace, to one person more than another, is not ne
cessary. But it is most congruous, that, herein, it be most arbi
trary ; most agreeable to the supremacy of God; to the state of
sinful man, who hath infinitely disobliged him, and can deserve
nothing from him ; yea, and even to the nature of the thing.
For, where there is a parity, in any objects of our own choice,
there can be no leading reason to this, rather than that. The
most prudent man, that is wont to guide himself by never so ex
quisite wisdom, in his daily actions, where there is a perfect in-
differency, between doing this thing or that, is not liable to cen
sure, that he is not able to give a reason why he did that, not
the other. Wisdom hath no exercise in that case.
But that the blessed God doth ordinarily proceed in these af
fairs, by a steady rule, and sometimes, shew his liberty of de
parting from it, is to be resolved into his infinite wisdom, it be
ing, in itself, most fit, he should do both the one and the other;
and therefore to him most necessary. Whereupon, the great
apostle Saint Paul, discoursing upon this subject, doth not re
solve the matter into strict justice, nor absolute sovereignty
(both which have their place too, in his proceedings with men,
as the sacred writings do abundantly testify) but we find him in
a transport, in the contemplation of the divine wisdom, that,
herein f o eminently shines forth. O the depths of the rich-
278 THE RECONCILEABLENESS
es both of the wisdom and knowledge of God ! how unsearcha
ble are his judgments, and his ways past finding out 1*
VIII. To sum up all, we conclude it obvious to the apprehen
sion of such as consider, that it was more congruous the general
course of God's government, over man, should be by moral in
struments. And, howsoever it were very unreasonable, to ima
gine, that God cannot in any case, extraordinarily oversway the
inclinations, aud determine the will of such a creature, in a way
agreeable enough to its nature, (though we particularly know
not, as we are not concerned to know, or curiously to inquire
in what way) and highly reasonable to admit that in many cases
he doth. It is notwithstanding manifest, to any sober reason,
that it were very incongruous, this should be the ordinary course
of his conduct towards mankind, or the same persons at all times.
That is, that a whole order of intelligent creatures should be
moved, only by inward impulses j that God's precepts, promi
ses and comminations, whereof their nature is capable, should
be all made impertinencies, through his constant overpowering
4hose that should neglect them ; that the faculties, whereby
men are capable of moral goveroment, should be rendered, to
this purpose, useless and vain ; and that they should be tempted
to expect, to be constantly managed as mere machines, that
know not their own use.
Nor is it less apprehensible, how incongruous it were also, on
the other hand, to suppose that the exterior frame of God's go
vernment, should be totally unaccompanied with an internal vi
tal energy ; or exclude the inward motions, operations and in
fluences, whereof such a creature is also fitly capable ; or that
God should have barred out himself, from all inward access to
the spirits of men, or commerce with them : that the supreme
universal, paternal mind (as a heathen called it) should have no
\vay for efficacious communications, to his own offspring, when
he pleases ; that (so unsuitably to sovereignty) he shoulti have
*io objects of special favour, or no peculiar ways of expressing
it. It is manifestly congruous that the divine government, over
anan, should be (as it is) mixed or composed of an external
frame of laws, with their proper sanctions, and enforcements,
and an internal effusion of power and vital influence, corres
pondent to the several parts of that frame ; and which might
animate the whole, and use it, as instrumental, to the begetting
of correspondent impressions on men's spirits : that this power
be put forth, not (like that of a natural agent) ad vltimum to
its utmost (which if we would suppose the divine power to be,
* Rom. 11, 33. Sec to the same purpose, ch. 16, S5, 2G, 27. And
Ep,h. 1, 5. 6, 1, with ihe 8.
CHAP. III. OF GOD'S PRESCISNCB, &C*
new worlds must be springing up every moment) but gradually,
and with an apt contemperation to the subject, upon which it is
designed, to have its operations, and withal, arbitrarily, as is be
coming the great Agent from whom it proceeds, and to whom
it, therefore, belongs, to measure its exertions, as seems meet
unto him : that it be constantly put forth (though most gratui
tously, especially the disobligation of the apostacy being consi
dered) upon all, to that degree, as that they be enabled to do
much good, to which they are not impelled by it . that it be
ever ready (since it is the power of grace) to go forth in a fur
ther degree than it had yet done, wheresoever any former issues
of it nave been duly complied with. Though it be so little
supposable that man should hereby have obliged God thereto,
that he hath not any way obliged himself; otherwise, than that
he hath implied a readiness to impart unto man what shall be
necessary to enable him to obey, so far as, upon the apostacy,
is requisite to his relief: if he seriously endeavour to do his own
part, by the power he already hath received. Agreeably to the
common saying, hornlni facienti quod in se est. &c. That, ac
cording to the royal liberty wherewith it works it go forth, as to
some, with that efficacy, as notwithstanding whatever resistance,
yet to overcome, and make them captives to the authority and
love of Christ.
IX. The universal, continued rectitude of all intelligent crea
tures had, we may be sure, been willed with a peremptory,
efficacious will if it had been best. That is, if it had not been
less congruous than to keep them, some time (under the ex
pectation of future confirmation and reward) upon trial of their
fidelity, and in a state wherein it might not be impossible to
them to make a defection. And so it had easily been preven
ted, that ever there should have been an apostacy from God,
or any sin in the world. Nor was it either less easy, by a
mighty irresistible hand, universally to expel sin, than prevent
it ; or more necessary or more to be expected from him. But
if God's taking no such course, tended to render his govern
ment over the world more august and awful for the present,
and the result and final issue of all things more glorious at
length, and were consequently, more congruous; that could
not be so willed, as to be effectually procured by him. For
whatsoever obligation strict justice hath upon us, that congiuity
cannot but have upon him. And whereas it would be con
cluded, that whatsoever any one truly wills, they would effect
if they could, we admit it for true, and to be applied in the
present case. But add, That as we rightly esteem that im
possible to us, which we cannot justly do, so is that to him,
not only, which he cuuuot do justly, but which, upon the
280 THE RECONCILEABLENESS
whole matter he cannot do, most wisely also. That is, which
his infinite wisdom doth not dictate, is most congruous and fit
to be done.
Things cohere, and are held together, in the course of his
dispensation, by congruities as by adamantine bands, and can
not be otherwise. This is, comparing and taking^ things to
gether, especially the most important. For otherwise, to have
been nicely curious about every minute thing, singly consid
ered, that it might not possibly have been better (as in the
frame of this or that individual animal or the like) had been
needlessly to interrupt the course of nature, and therefore, its-
self, to him an incongruity. And doth, in them that expect
it, import more of a trifling disposition than of true wisdom.
But to him whose being is most absolutely perfect ; to do that,
which, all things considered, would be simply best, which is
most becoming him, most honourable and God-like, is ab
solutely necessary. And consequently, it is to be attributed to
his infinite perfection, that, unto him, to do otherwise, is ab
solutely impossible. And if we yet see not all these congruities
which, to him, are more than a law ; it is enough that they are
obvious to his own eye, who is the only competent Judge.
Yet, moreover, it is finally to be considered, that the methods
of the divine government, are, besides his, to be exposed to
the view, and judgment of other intellects than our own, and
we expect they should to our own, in another state. What
conception thereof is, already, received and formed in our
minds, is but an embryo, no less imperfect than our present
state is.
It were very unreasonable to expect, since this world shall
continue but a little while, that all God's managements, and
ways of procedure, in ordering the great affairs of it, should be
attempered, and fitted to the judgment, that shall be made
of them in this temporary state, that will so soon be over ; and
to the present apprehension and capacity of our (now so muddied
and distempered) minds. A vast and stable eternity remains,
wherein, the whole celestial chorus shall entertain themselves,
with the grateful contemplation, and applause, of his deep
counsels. Such things as now seem perplex, and intricate to
us, will appear most irreprehensibly fair, and comely to ange
lical minds, and our own, when we shall be vouchsafed a place
amongst that happy community. What discovery God affords
of his own glorious excellencies, and perfections is principally
intended to recommend him, in that state ; wherein he, and all
his ways and works, are to be beheld with everlasting, and most
complacential approbation. Therefore though now we should
covet the clearest and most satisfying account of things, that
CHAP. III. 6P GOD*S PRESCIENCE, &C. 281
can be had , we are yet to exercise patience, and not pre
cipitate our judgment of them before the time : as knowing
our present conceptions will differ more, from what they will be
hereafter, than those of a child from the maturer thoughts of
the wisest man. And that many of our conceits, which we
thought wise, we shall then see cause to put away as child
ish things.
-
The disorder, Sir, of this heap, rather than frame of thoughts and
discourse, as it cannot be thought more unsuitable to the subject,
than suitable to the author ; and the less displease, by how much it
could less be expected to be otherwise, from him, even in the best cir
cumstances ; so it may lay some claim to your easier pardon, as
having been, mostly, huddled up in the intervals of a troublesome,
longjourney. Wherein he was rather willing to take what opportu
nity the inconveniencies and hurry of it could allow him : than neg
lect any, of using the earliest endeavour to approve himself (as he is
your great admirer)
Most honoured Sir,
Your most obedient humble servant,
H. W.
VOL. ii. 2 a
POSTSCRIPT
TO THE
LETTER
OP THE
KECONCILEABLENESS OF GOD'S PRESCIENCE,
A POSTSCRIPT
Co e letter
OF THE RECONCILEABLENESS OF
GOD'S PRESCIENCE, &c.
"C1INDING that this discourse of the reconcileableness of
Gotl's prescience of the sins of men, with the wisdom and
sincerity of his counsels, exhortations, tyc. hath been misur^r
derstood and misrepresented ; I think it requisite to say some
what briefly in reference thereto. I wrote it upon the motion
of that honourable gentleman to whom it is inscribed ; who ap
prehended somewhat of that kind might be of use to tender our
religion less exceptionable to some persons of an inquiring dis
position, that might perhaps be too sceptical and pendulous, if
not prejudiced. Having finished it, I thought it best the au
thor's name should pass under some disguise, supposing it might
so, better serve its end : for knowing my name could not give
the cause an advantage, I was not willing it should be in a pos
sibility of making it incur any disadvantage. And therefore, as
I have observed some, in such cases, to make use only of the
two last letters, I imitated some other, in the choice of the pe
nultimate, the last but one. But perceiving that discourse now
to fall under animadversion, I reckon it becoming to be no lon
ger concealed. It was unavoidable to me, if I would, upon
reasonable terms, apply myself to the consideration of the mat
ter I had undertaken, of shewing the consistency of God's pre
science of the sins of men, with the preventive methods we find
him to have used against them, to express somewhat of my sense
of (what I well knew to have been asserted by divers schoolmen)
286 A POSTSCRIPT TO THU
God's predeterminative concurrence to the sins of men also.
For it had heen (any one may see) very idle, and ludicrous tri
fling, to offer at reconciling those methods with God's prescience
and have waved that (manifestly) greater difficulty of reconcil
ing them with his predeterminative concourse, if I had thought
there had been such a thing-. And were a like case, as if a
ehirurgeon, undertaking a wounded person, should apply him
self, with a great deal of diligence and address, to the cure of a
finger slightly scratched ; and totally neglect a wound (feared
to be mortal) in his breast.
And whereas I reckoned God's prescience of all whatsoever
futurities, and consequently of the sins of men, most certain
and demonstrable (though it was not the business of this dis
course to demonstrate it, but, supposing it, to shew its recon-
cileableness with what it seemed not so well to agree) if I had
believed his predeterminative concurrence to the sias of men to
be as certain ; perfect despair of being able to say any thing to
purpose in this case, had made me resolve to say nothing in ei
ther. For, to shew how it might stand with the wisdom and
sincerity of the blessed God, to counsel men not to sin, to pro
fess his hatred and detestation of it, to remonstrate to men the
great danger they should incur by it ; with so great appearance
-of seriousness to exhort, warn, expostulate with them concerning
it, express his great displeasure and grief for their sinning, and
consequent miseries ; and yet all the while act them on there
to,, by a secret, but mighty and irresistible influence, seemed to
me an utterly hopeless and impossible undertaking. The other,
without this (supposing, as to this, the case to have been as some
Iiave thought it) a very vain one. But being well assured, that
what seemed the greater difficulty, and to carry most of terror
and affright in the face of it, was only a chimera. I reckoned
the other very superable, and therefore directed my discourse
thither, according to the first design of it, which was in effect
but to justify God's making such a creature as man, and govern
ing him agreeably to his nature.
Now judging it requisite, that he who should read that dis
course concerning this designed subject, with any advantage,
should have the same thoughts of the other, which was waved,
that I had : I apprehended it necessary to communicate those
thoughts concerning that, as I did. Not operously, and as my
business, but only on the bye, and as was fit in reference to a
thing that was to be waved, and not insisted on. Now 1 per
ceive that some persons, who had formerly entertained that
.- trange opinion of God's predeterminative concurrence to the
wickedest actions, and not purged their minds of it, have been
offended with that letter, for not expressing more respect unto
LETTER ON GOD's PRESCIENCE, &C. 287
it. And yet offered nothing, themselves (which to me seems
exceeding strange) for the solving of that great difficulty and
incumbrance, which it infers upon our religion. Nor do I much
wonder, that this opinion of predeterminative concourse, to
sinful actions, should have some stiff adherents among ourselves.
For having been entertained by certain dominicans, that were
apprehended, in some things to approach nearer us, than others
of the Roman church ; it came to receive favour and counte
nance from some of our own, of considerable note for piety and
learning, whose name and authority cannot but be expected to
have much influence, on the minds of many. But I somewhat
wonder, that they who have had no kindness for this letter, upon
the account of its dissent from them, in this particular, should
not allow it common justice. For because it hath not said every
thing they would have had it say, and that would have been
grateful to themselves, they impute to it the having said what it,
said not, and what they apprehended would be most ungrateful
to all pious and sober men. The sum is, they give out con
cerning it, that it denies the providence of God about sin,which
all good men ought to abhor from ; and insinuate that it falls in,
with the sentiments of Durandus, which they know many think
not well of.
All that I intend to do, for the present, upon this occasion^
shall be to shew wherein the letter is mis-represented, and char
ged with what it hath not in it. To remark what is said against
that supposed sense of it, and give the true sense of what it says
touching this matter ; with a further account of the author's
mind herein than it was thought fit to insert into so tran
sient and occasional a discourse as that part of the letter was.
Whereby it may be seen, wherein he agrees with those of that
opposite persuasion, and what the very point of difference is.
Further than this, I yet intend not to go, till I see further need.
There have two discourses come to my view that have referred
to that letter. The one in manuscript only ; which, because
it is uncertain to me, whether the reputed author of it will own
it or no ;, and, because it says little or nothing, by way of ar
gument, against the true sense of the letter, I shall take no
further present notice of. The other is printed, and offers at
somewhat of argument, which therefore I shall more attentive
ly consider. It doth this letter an honour, whereof its author
never had the least ambition or expectation, to insert the men
tion of it into the close of a very learned, elaborate work* ; witli
which it might, yet, easily be imagined, its simplicity, and re
moteness from any pretence to learning, would so ill agree, that
* Court of tbe Gentiles, part C, page $22
A POSTSCRIPt TO THB
a quarrel could not but ensue* It is from one, who having spent
a great part of his time in travelling through some regions of
literature, and been peaceable, as far as I have understood, in
his travels; it might have been hoped would have let this pamph
let alone, when, for what I can observe, he finds no fault with
it but what he makes ; and is fain to accuse it of what is no
where to be found in it, lest it should be innocent.
It is an unaccountable pleasure which men of some humours
take, in depraving what is done by others, when there is no
thing attempted that doth interfere with them ; nothing that
can, righteously, be understood to cross any good end, which
they more openly pretend to, nor the more concealed end (if
they have any such) of their own glory. Common edification
seems less designed, when every thing must be thrown down,
which is not built by their own hands, or by their own line and
Treasure. I plead nothing of merit in this little essay, only I
say for it, that I know not what it can be guilty of towards this
learned man, that can have occasioned this assault upon it by
his pen. By how much the less it keeps his road, the more I
might have thought it out of the way of his notice. I am sure
it meant him no harm, nor had any design to pilfer from him
any part of his collections. But he says, he may not let it pass.
Then there is no remedy. But I wonder what he should mean
by he may not. It must either mean, that he thought it unlaw
ful to let it pass, or that he had a mighty strong and irresistible
inclination to squabble a little with it. The former cannot be
imagined. For then, for the same reason, he would have at
tempted sundry others of former and latter days, that have said
much to the purpose, which this letter doth but touch obiter,
and on the bye, in its way to another design. But those were
giants, whom it was not so safe to meddle with. Therefore he
could very wisely let them pass, though they have wounded his
beloved cause, beyond all that it is in the power of his, (or any)
art to cure. Whence it is consequent, that the whole business
must be resolved into the latter. And this inclination cannot
but owe itself to some peculiar aspect and reference he had to
the author. Whom, though he was in incognito, unknown, yet
(as I have been informed) he professes to have discoursed with
upon the same subject many times. And so, therefore, he
might once more before this public rencounter, if he had
thought fit, and nature could have been repelled awhile.
It is true, he hath found me not facile to entertain his senti*
ments in this matter. And indeed I have deeply dreaded the
portentous imaginations which I found had more lightly tinctured
his^mind, as to this thing, concerning the blessed God. Than
which, upon deliberation, I do believe, no human wit can ever
LETTER ON GOD*S PRESCIENCE, &C. 289
Revise worse. As I have often freely told diveis of my friends,
and it is very likely, among them, himself. Though I do not
suspect the contagion to have infected his vitals 5 by a privilege,
vouchsafe to some, that they may possibly drink some deadly
thing that shall not hurt them. But why must an impatiency
of this dissent break out into so vindictive an hostility ? I will
not say I expected more friendly dealing. For, as I do well
know it was very possible such a public contest might have been
managed with that candour and fairness, as not at all to intrench
upon friendship. So > as it is, I need not own so much weak
ness, as upon many years experience, not to be able to dis
tinguish and understand there are some tempers less capable of
the ingenuities that belong to that pleasant relation. But it was
only a charitable error of which I repent not, that I expected a
more righteous dealing.
He pretends to give my sense, in other words, and then
gravely falls to combating his own man of straw which he will
have represent me, and so I am to be tortured in effigy. " It
can never be proved, that it implies a contradiction, for God to
make a creature, which should be capable of acting without im
mediate concourse." This he puts in a different character, as if
I had said so much. And why might not my own words be al
lowed to speak my own sense ? But that his understanding and
eyes, must then have conspired to tell him, that the sense would
have been quite another ? It is only a predeterminative concur
rence to all actions, even those that are most malignantly wicked
(p. 24 8) and again, God's concurring by a determinative influence
unto wicked actions, (p.,249.) which is the only thing I speak of;
as what I cannot reconcile with the wisdom and sincerity, of his
counsels and exhortations, against such actions. And if he had
designed to serve any common good end, in this undertaking of
his, why did he not attempt to reconcile them himself? But
the wisdom and sincerity of God are thought fit, (as it would
seem) to be sacrificed to the reputation of his more peculiarly
admired schoolmen. If there be such a universal determina
tion, by an irresistible divine influence, to all even the wicked
est actions (which God forbid !) methinks such a difficulty
should not be so easily past over. And surely the reconciling
such a determinative influence, with the divine wisdom and
sincerity, had been a performance worth all his learned labours
besides, and of greater service to the Christian name and honour.
But it seems the denying concurrence by such predetermining
influence, is the denying of all immediate concurrence. And I
am sent to the Tho'nists, Scotists, Jesuits, and Suarez, more
especially to be taught otherwise. As if all these were for de
terminative concourse. Which is very pleasant, when the very
VOL. ii. 2 P
A POSTSCRIPT TO THE
heads of the two first-mentioned sects were against it> as vtesnalt
see further presently, the third generally, and by Suarez particu
larly, whom he names, have so industriously and strongly op
posed it. Yea and because I assent not to the doctrine of pre-
01 etermSiiative concourse, 1 am- represented (which was the last
spite that was to he done me) as a favourer of the hypotheses of
J&urandus. And he might as truly, have said of Henry Nicho
las, but not so prudently, because he knows whose opinions
have a nearer alliance to that family. Now I heartily wish I
had a ground for so much chanty towards him, as to suppose
him ignorant that immediate concourse, and determinative, are
not wont to be used by the schoolmen, in this controversy, as
terms of the same signification. If he do Mmself, think them
to be all one, what warrant is that to him to give the same for
my sense ? When it is so well known they are not commonly so
taken, and that determinative concourse is so voluminously
written against, where immediate is expressly asserted.
Let him but soberly tell me, what his design was, to dash
out the word determining from what he recites of that let
ter, and put in immediate, which he knows is not to be found
in any of the places he refers to in it. Or what was the spring-
of that confidence that made him intimate the Scotists, Tho-
mists, the Jesuits, and particularly Suarez, to be against what
is said in the letter, In this thing ? If he could procure all the
books in the world to be burnt, besides those in his own library,
he would yet have a hard task to make it be believed in the next
age, that all these were for God's efficacious determination of the
wills of men unto wicked actions.
I need not, after all this, concern myself, as to what he says
about the no medium between the extremes of his disjunctive
proposition. Either the human will must depend upon the di
vine independent will of God. &c. (as he phrases it in the ex
cess of his caution, lest any should think the will of God was
not a divine will) or God must depend on the human will, &c^
Unless he can shew that the human will cannot be sadd to de-
pend^on the divine, as being enabled by it, except it be also de-^
termined and impelled by it, to every wicked action* A cre
ated being that was entirely from God, with all the powers and
faculties which belong to it ; that hath its continual subsistence
in him, and all those powers continued* and maintained by his
influence every moment ; that hath those powers made habile,
and apt for whatsoever its most natural motions and operations,
by a suitable influence, whensoever it moves or operates. Can
this creature be said not to depend, as to all its motions and
operations, unless it be also unavoidably impelled to do every
thing to which it is thus sufficiently enabled ?
BETTER OX GOD'S PRESCIENCE, &C. 291
'I again say, was it possible to God to make such a creature
>t'hat can, in this case, act or not act ? It is here oddly enough
said, that the author gives no demonstration hereof. Of what?
Why that it can never be proved (as the reference to the fore
going wqrd shews) that it implies a contradiction, &c. It seems
it was expected that author should have proved by demonstra
tion, tha.tit.ean never be proved, that it implies a contradiction
for God to m#ke a creature, which should be capable of acting
(as he feigns -him :to have said) .without immediate concourse.
$y what rule of reasoning was -he obliged to do so ? But if the
proving there is such a creature, as in the case before expressed
:Can act without determinative concourse, will serve turn to
-prove, that it cannot be proved, it implies a contradiction there
should be such a one : I may think the thing was done. And
may .think it sufficiently proved, that there is such a, creature;
if it appear (whereof there is too much proof) that there are such
actions done by creatures, as for the reasons that were 'before
alleged, it cquld nqtstand with the, nature of Gqd to determine
them unto. And was nothing said tending to prove -this, that
it could not consist with .the nature of God, to determine mon
unto all the wicked actions they commit ? It seems unless it
\vere put into mood and figure, it is no proof. Nor was it the
design of those papers -to insist .upon that subject ; but there are
things suggested iu transitu, in passing as such a discourse
could admit, th^t ;( whether t^ey are demonstrative or no) would
puzzle a considering person. That God should have as much
influence, and concurrence to the worst actions, as to the best.
As much or more than the Dinner or the tempter. That the
matter of his laws to Adam, and his posterity, should be a na
tural impossibility. And I now add, the irreconcileableness of
that determination, with God's wisdom and sincerity, &c. These
I shall reckon demonstrations, till I see them well answered.
However if mine were a bad opinion, why was it not as con-
fu table without the mention of Durandus? But that was, with
him, an odious name ; and fit, therefore, to impress the brand,
.which he desired I should wear for his sake. This is a likely way
-to clear the truth. Yet if it serve not one design, it will ano
ther, he thinks, upon which he was more intent. Are all for
Durandus's way that are against a predeterminative influence to
wicked actions ? I could tell him who have shewn more strength
in arguing against Durandus, than I find in all his arguments :
who yet have written, too, against determinative concourse to
such actions, more than ever he will be able to answer, or any
man. The truth is, when I wrote that letter, I had never seen
Durandus. Nor indeed did I consult any book for the writing
of it, (as I had not opportunity, if I had been so inclined) ex-
2f)2 A POSTSCRIPT TO THE
cept, upon some occasions, the Bible. Not apprehending it ne
cessary, to number votes, and consider how many men's thoughts
were one way, and of how many the other, before 1 would
adventure to think any of my own : but I have this day, upon
the view of his animadversions, taken a view of Durandus too.
And, really, cannot yet guess, what should tempt him to paral
lel my conceptions with Durandus's, but that he took his, for
somewhat an ill-favoured name.* Durandus, flatly, in several
places denies God's immediate concourse to the actions of the
creatures. Which I never said nor thought. But do really
believe his immediate concourse, to all actions of his creatures
(both immediatione virtutis, and suppositi, that I may more
comply with his scholastic humour, in the use of such terms,
than gratify my own) yet not determinative unto wicked ac
tions.
Again, Durandus denies immediate concourse, universally,
and upon such a ground, as whereupon, the denial must equally
extend to good actions as to bad ;f namely, that it is impossible
the same numerical action should be from two or more agents
mediately and perfectly, except the same numerical virtue
should be in each. But (he says) the same numerical virtue
cannot be in God and in the creature, &c. Whereas he well
knows the concourse or influence (for I here affect not the cu
riosity to distinguish these two terms, as some do) which I de
ny not to be immediate to any actions, I only deny to be deter
minative, as to those that are wicked. Yea and the authors he
quotes (sect. 1 1 .) Aquinas and Scotus, though every body may
know they are against what was the notion of Durandus,
yet are as much against himself, if he will directly oppose
that letter, and assert determinative concourse, to wicked
actions. They held immediate concourse, not determina
tive. The former, though he supposes divine help in re
ference to the elections of the human will, yet asserts the elec
tions themselves to be in man's own power, and only says that
in the executions of those elections men can be hindered. That
(whatsoever influence he asserts of the first cause) men still,
habent se indifferenter ad bene vel male eligendum, have
to choose indifferently good or evil. The other, though he al
so excludes not the immediate efficiency of God in reference to
the actions of men, yet is so far from making it determinative,
that the reason he gives why, in evil actions, man sins, and God
doth not, is that the one of those causes posset rectitudinem
dare actui quam tenetur dare : et tamen non dat. Alia au-
tem, licet non tencatur earn dare: tamen quantum est ex sc
* L. 2. Dist- 1. Q. 5- D. 34. Q. 1. |Dist. 1. Q- 5. ut. supr-
LETTER ON GOD*S PRESCIENCE &C.
daret, si voluntas creata cooperaretur ; it could give the rec
titude to an act, which it is bound to give and yet does
not give it. But the other, though it is not bound to give
it yet as far as it can, would give it if the created luill, would
co-operate, in the very place which himself refers to. Wherein
they differ from this author toto coelo entirely ; and from me
that they make not determinative influence necessary in refe
rence to good actions, which I expressly do.
Thus far it may be seen what pretence or colour he had to
make my opinion the same with Durandus's, or, his own, the
same with that of Thomas and Scotus. But if he knew in what
esteem I have the schoolmen, he would hardly believe me likely
to step one foot out of my way, either to gain the reputation of
any of their names, or avoid the disreputation. He notwith
standing, supposed his own reputation to be so good (and I know
no reason why he might not suppose so) as to make it be be
lieved I was any thing he pleased to call me, by such as had not
opportunity to be otherwise informed. And thus I would take
leave of him, and permit him to use his own reflections upon
his usage of me, at his own leisure. But that civility bids me
(since he is pleased to be at the pains of catechising me) first to
give some answer to the questions wherein he thus expostulates
with me.
Question. 1 . Whether there be any action of man on earth
so good, which hath not some mixture of sin in it ? And if
God concur to the substrate matter of it as good, must he not
necessarily concur to the substrate matter as sinful ? For is not
the substrate matter of the act, both as good and sinful the
same ? To which I answer,
1. It seems then, that God doth concur to the matter of an
action as sinful. Which is honestly acknowledged, since by his
principles, it cannot be denied; though most, of his way, mince
the business, and say the concurrence is only to the action which
is sinful, not as sinful.
2. This I am to consider as an argument for God's predeter-
minative concurrence to wicked actions. And thus it must be
conceived. That if God concur by determinative influence to
the imperfectly good actions of faith, repentance, love to him
self, prayer : therefore to the acts of enmity against himself,
cursing, idolatry, blasphemy, &c. And is it not a mighty con
sequence ? If to actions that are good quoad substantiam, as
to the substance therefore to such as are in the substance of
them evil ? We ourselves can, in a remoter kind, concur to
the actions of others ; because you may afford, yourself, your
leading concurrence to actions imperfectly good, therefore may
you to them that are downright evil ? because to prayer, there
fore to cursing and swearing ? and then ruin men for the actions
294 A POSTSCRIPT TO THE
you induced them to ? You will say God may rather, but SUIT
he can much less do so than you. How could you be serious in
the proposal of this question ?
We are at a loss how it should consist with the divine wisdom,
justice, goodness, and truth to design the punishing man,yet in-
nocent 3 with everlasting torments, for actions which God, himself,
would irresistibly move him to; whereas his making a covenant
with Adam in reference to himself and his posterity, implied
there was a possibility it might be kept ; .at least that he would
not make the keeping of it, by his own positive influence im
possible. And you say, if he might concur to the substrate
matter of an action as good, (which tends to man's salvation
and blessedness) he must necessarily concur (and that by an ir
resistible determinative influence, else you say nothing to me)
to the substrate matter of all their evil actions, as evil, which
tend to their ruin and misery, brought upon them by the actions
which God makes them do. I suppose St. Luke 6. 9. withHos.
13. 9. shew a difference. If you therefore ask me, why I should
not admit this consequence ? I say it needs no other answer,
than that I take wisdom, righteousness, goodness, and truth, to
belong more to the idea of God, than their contraries.
Question 2. Is there any action so sinful that hath not some
natural good as the substrate matter thereof ?
Answ. True. And what shall be inferred ? That therefore
God by a determinative influence produce every such action
whatsoever reason there be against it ? You might better argue
thence the necessity of his producing, every hour, a new world;
in which there would be a great deal more of positive entity,
and natural goodness. Certainly the natural goodness that is in
the entity of an action, is no such invitation to the holy God
by determinative influence to produce it, as that he should offer
violence to his own nature, and stain the justice and honour of
his government, by making it be done, and then punish it,
being done.
Question 3. Do we not cut off the most illustrious part of divine
providence in governing the lower world, &c.?
Answ. What! by denying .that it is the stated way of God's
government, to urge men, irresistibly, to all that wickedness,
for which he will afterwards punish them with everlasting tor
ments ? I should least of all ever have expected such a ques
tion to this purpose, and am ashamed further to answer it. Only
name any act of providence, I hereby deny, if you can. In tlje
next place, that my sense may appear, in my own words; and
that I may shew how far I am of the same mind with those that
apprehend me at so vast a distance from them ; and where, if
go further, our parting point : must be ; I shall set dowa
1.ETTER ON GOD 9 S PRESCIENCE, &C<,
the particulars of my agreement with them and do it in no other
heads than they might have collected, if they had pleased, out
of that letter, as
1. That God exerciseth a universal providence about all his
creatures, both in sustaining and governing them.
2. That, more particularly, he exerciseth such a providence
about man.
3. That this providence about man extends to all the actions
cf all men.
4. That it consists not alone in beholding the actions of
men, as if he were a mere spectator of them only, but is posi
tively active about them.
5. That this active providence of God about all the actions of
men consists not merely in giving them the natural powers,
whereby they can work of themselves, but in a real influence
upon those powers.
6. That this influence is in reference to holy and spiritual ac
tions (whereto since the apostacy, the nature of man is become
viciously dis-inclined) necessary to be efficaciously determina
tive ; such as shall overcome that dis-inclination, and reduce
those powers into act,
7. That the ordinary, appointed way for the communication of this
determinative influence, is by our intervening consideration of the
inducements which God represents to us in his word, namely, the
precepts, promises and comminations,which are the moral instru
ments of his government. No doubt but he may (as is intimated in
the letter, p. 278.) extraordinarily act men, in some rarer cases,
by inward impulse, without the help of such external means,
(as he did prophets or inspired persons) and when he hath done
so, we were not to think he treated them unagreeably to their
natures, or so as their natures could not, without violence, ad
mit. But it hath been the care and designment of the divi-ne
wisdom, so to order the way of dispensation towards the several
sorts of creatures, as not only not, ordinarily, to impose upon
them, what they could not conveniently be patient of, but so
as that their powers and faculties might be put upon the exer
cises whereof they were capable, and to provide that neither
their passive capacity should be overcharged, nor their active
be unemployed. And whereas the reasonable nature of maiji
renders him not only susceptible of unexpected internal impres
sion, but also capable of being governed by laws, which requires
the use of his own endeavour to understand and obey them 5
and whereas we also fihcl such laws are actually made for him,
and propounded to him with their proper enforcements If it
should be the fixed course of God's government over him, only
to guide him by inward impulses ; this (as is said, p. 278 )
to iiJB
would render those laws and their sanctions impertinencies, his
faculties whereby he is capable of moral government so far, and
to this purpose, useless and vain. And would be an occasion,
which the depraved nature of men, would be very apt to abuse
into a temptation to them, never to bend their powers to the
endeavour of doing any thing that were of a holy and spiritual
tendency (from which their aversion would be always prompting
them to devise excuses) more than a mere machine would apply
itself to the uses which it was made for, and doth not under
stand.
Therefore, lest any should be so unreasonable, as to expect
God should only surprise them, while they resolvedly sit still
and sleep ; he hath, in his infinite wisdom,withheld from them
the occasion hereof; and left them destitute of any encourage
ment (whatsoever his extraordinary dealings may have been
with some) to expect his influences, in the neglect of his ordin*
ary methods, as is discoursed p. 264. and at large in the following
pages. And which is the plain sense of that admonition, (Phil.
2. 12. 13.) Yea, and though there be never so many instances
of merciful surprisals, preventive of all our own consideration
and care, yet those are still to be accounted the ordinary me
thods which are so dc jure, which would actually be so, if
men did their duty, and which God hath obliged us to observe
and attend unto as such.
8. That in reference to all other actions which are not sin
ful, though there be not a sinful disinclination to them, yet be
cause there may be a sluggishness, and inaptitude to some pur
poses God intends to serve by them, this influence is also al
ways determinative thereunto ; whensoever to the immense
wisdom of God shall seem meet, and conducing to his owa,
great and holy ends.
9. That, in reference to sinful actions; by this influence
God doth not only sustain men who do them, and continue to
them their natural faculties and powers, whereby they are done,
but also, as the first mover, so far excite and actuate those
powers, as that they are apt and habile for any congenerous act
ion, to which they have a natural designation; and whereto
they are not sinfully dis-inclined.
10. That, if men do then employ them to the doing of any
sinful action ; by that same influence, he doth, as to him seems
meet, limit, moderate, and, against the inclination and design
of the sinful agent, over-rule and dispose it to good. But now,
if, besides all this, they will also assert ; that God doth, by an
efficacious influence, move and determine men to wicked actions.
This is that which I most resolvedly deny. That is, in this 1
shall differ with them, that I do riot suppose God to have, by
LETTER ON GOD*S PRESCIENCE, &C* 297
internal influence, as far, a hand, in the worst and wickedest
actions> as in the best. I assert more to be necessary to actions
to which men are wickedly disinclined ; but that less will suffice
for their doing of actions to which they have inclination more
than enough. I reckon it sufficient to the production of this latter
sort of actions, that their powers be actually habile, and apt for
any such action, in the general, as is connatural to them ; sup
posing there be not a peccant aversion, as there is to all those
actions that are holy and spiritual; which aversion a more po
tent (even a determinative) influence is necessary to overcome.
I explain myself by instance.
A man hath from God the powers belonging to his nature,
by which he is capable of loving or hating an apprehended good
or evil. These powers, being, by a present divine influence,
rendered habile, and apt for action : he can now love a good
name, health, ease, life, and hate disgrace, sickness, pain,death.
But he doth also by these powers, thus habilitated for action,
love wickedness, and hate God. I say, now, that to those former
acts God should over and besides determine him, is not abso
lutely and always necessary ; and, to the latter, is impossible.
But that, to hate wickedness universally, and as such, and to
love God, the depravedness of his nature, by the apostacy, hath
made the determinative influence of efficacious grace necessary.
Which therefore, he hath indispensable obligation (nor is
destitute of encouragement) earnestly to implore and pray for.
My meaning is now plain to such as have a mind to understand
it.
Having thus given an account wherein I agree with them,
and wherein, if they please, I must differ. It may perhaps be
expected I should add further reasons of that difference on my
part. But I shall for the present forbear to do it. I know it
may be alleged, that some very pious as well as learned men
have been of their opinion. And I seriously believe it. But
that signifies nothing to the goodness of the opinion. Nor
doth the badness of it extinguish my charity, nor reverence to
wards the men. For I consider, that as many hold the most
important truths, and which most directly tend to impress the
image of God upon their souls, that yet are never stamped with
any such impression thereby ; so, it is not impossible some may
have held very dangerous opinions, with a notional judgment,
the pernicious influence whereof hath never distilled upon their
hearts. Neither shall I be willing without necessity to detect
other men's infirmities. Yet if I find myself any way obliged
further to intermeddle in this matter, I reckon the time I have
to spend in this world, can never be spent to better purpose,
than in discovering the fearful consequences of that rejected
opinion, the vanity of the subterfuges whereby its assertors think
VOL. ii. 2o
A POSTSCRIPT &C.
to hide the malignity of it ; and the inefficacy of the arguments
brought for it. Especially those two which the letter takes
notice of. For as so ill-coloured an opinion ought never to be
admitted without the most apparent necessity, so do I think it
most apparent there is no necessity it should be admitted upon
those grounds or any other. And doubt not but that both the
governing providence of God in reference to all events whatso
ever ; and his most certain foreknowledge of them all, may be
defended, against all opposers, without it. But I had rather
my preparations to these purposes, should be buried in dust and
silence ; than I should ever see the occasion which should carry
the signification with it of their being at all needful. And I
shall take it for a just and most deplorable occasion, if I shall
find any to assert against me the contradictory to this proposi
tion, That God doth not by an efficacious influence, univer
sally move and determine men to all their actions ; even those
that are most wicked. Which is the only true, and plain mean
ing of what was said, about this business, in the before-men
tioned letter.
OF
THOUGHTFULNESS
Jar t!;e
WITH AN APPENDIX
CONCERNING THE
IMMODERATE BESIKE
OF f OREKXOWINC
THINGS TO COME.
TO THE
RIGHT ^HONOURABLE
.ANN,
LADY WHARTON.
TTT was, madam, the character an ancient worthy in the Christian
church gave of a noble person of your sex, that, in reference to
the matters of religion she was not only a learner, but a judge. And
accordingly, he incribes to her divers of his writings (even such as
did require a very accurate judgment in the reading of them ;) which
remain, unto this day, dispersedly, in several parts of his works, dig
nified with her (often prefixed) name. A greater indeed than he
mentions it as an ill character, to be not a doer of the law, but a
judge. It makes a great difference in the exercise of the same facul
ty, and in doing the same thing, with what mind and design it is done.
There is a judging, that we may learn, and a judging, that we may
not. A judgment subservient to our duty, and a judgment opposite
to it. Without a degree of the former no one can ever be a serious
Christian : by means of the latter, many never are. The world
through wisdom knew not God. A cavilling litigious wit, in the
confidence whereof any set themselves above their rule, and make it
their business only to censure it, as if they would rather find faults
in it, than themselves, is as inconsistent with sincere piety, as a hum
bly judicious discerning mind is necessary to it. This proceeds from
a due savour, and relish of divine things, peculiar to them, in whom
a heavenly spirit and principle have the possession, and a governing
power. They that are after the Spirit, do savour the things of the
Spirit. The other from the prepossession q,nd prejudice of a disaf
fected carnal mind. They that are after the flesh, do only savour^
the things of the flesh.
The ability God hath endowed your ladyship with to judge of the
truth that is after godliness, is that you are better pleased to use,
than hear of. I shall therefore be silent herein, and rather displease
302 EPISTLB DEDICATORY.
many of them that know you, who will be apt to think a copious
subject is neglected, than say anything that may offend either against
your ladyship's inclination or my own. Here is nothing abstruse
and difficult for you to exercise a profound judgment upon : nor
anything curious to gratify a pleasant wit. But plain things, suit
able to you, upon accounts common to the generality of Christians,
not that are peculiar to yourself. It is easy to a well-tempered mind,
(of how high intellectual excellencies soever) to descend to the same
level with the rest; when for them to reach up to the others pitch,
is not so much as possible. Our heavenly Father keeps not fas to
the substantiate of our nutriment distinct tables for his children, but
all must eat the same spiritual meat, and drink the same spiritual
drink. He hath not one gospel for great wits, and another for plain
er people : but as all that are born of him must meet at length in
one end, so they must all walk by the same rule, and in the same
way, thither. And when I had first mentioned this text of scripture
in your hearing, the savour you expressed to me of the subject, easi
ly induced me, when, afterwards, I' reckoned a discourse upon it
might be of common use, to address that also (such as it is) in this
way, to your ladyship. Accounting the mention of your name
might draw the eyes of some to it, that have no reason to regard the
authors, and that by this means, if it be capable of proving benefi
cial to any, the benefit might be diffused so much the further.
The aptness of the materials and subject, here discoursed of, to
do good generally, I cannot doubt. Neither our present duty nor
peace ; nor our future safety or felicity can be provided for as they
ought, till our minds be more abstracted from time, and taken up
about the unseen, eternal world. While our thoughts are too ear
nestly engaged about the events of future time, they are vain, bitter,
impure, and diverted from our nobler, and most necessary pursuits.
They follow much the temper and bent of our spirits, which are of
ten too intent upon what is uncertain, and perhaps, impossible. All
good and holy persons cannot live in good times. For who should
bear up the name of God in bad, and transmit-it to succeeding times?
especially when good men are not of the same mind, it is impossi
ble. And more especially ,when they have not learned, as yet, to bear
one another's differences. The same time, and state of things which
please some, must displease others. For some, that will think them
selves much injured if they be not thought very pious persons, will
be pleased with nothing less, than the destruction of them that differ
from them. So that while this is designed and attempted only ; ge
nerally, neither sort is pleased, The one because it is not done, The
other because it is in doing.
It must be a marvellous alteration of men's minds that must make
the times please us all ; while, upon supposition of their remaining
unaltered, there is nothing will please one sort, but to see the other
pagans or beggars, who in the mean time are not enough mortified ei
ther to their religion, or the necessary accommodations of human
life, as to be well pleased with either.
To trust God cheerfully with the government of this woj/c/, ace?
EPISTLE DEDICATORY. 303
to live in the joyful hope and expectation of a better, are the only
means to relieve and ease us; and give us a vacancy for the proper work
and business of our present time. This is the design of the following
discourses. The former whereof is directed against the careful
thoughts, which are apt to arise in our minds concerning the events
of future time, upon a fear what they may be. The other, which
by way of appendix is added to the former, tends to repress the im
moderate desire of knowing what they shall be. Which latter I
thought, in respect of its affinity to the other, fit to be added to it ;
and in respect of the commonness, and ill tendency of this distemper
very necessary. And indeed both the extremes in this matter are
very unchristian, and pernicious. A stupid neglect of the Christian
interest, and of God's providence about it on the one hand ; and an
enthusiastic phrenzy carrying men to expect they well know not
what ? Or why ? on the other.
Our great care should be to serve that interest faithfully in our
own stations, for our little time, that will soon be over. Your
ladyship hath been called to serve it in a family wherein it hatht
long nourished. And which it hath dignified, beyond all the splen
dour that antiquity and secular greatness could confer upon it. The
Lord grant it may long continue to flourish there, under the joint-
influence of your noble consort, and your own; and, afterwards,
in a posterity, that may imitate their ancestors in substantial piety,
and solid goodness. Which is a glory that will not fade, nor vary;
nor change with times, but equally recommend itself, to sober and
good men in all times. Whereas that which arises from the esteem
of a party can neither be diffusive, nor lasting. It is true that I
cannot but reckon it a part of any one's piaise in a time wherein
here are different sentiments and ways, in circumstantial matters re
lating to religion, to incline most to that which I take to come
nearest the truth and our common rule. But, as was said by one
that was a great and early light in the Christian church ; "That is
not philosophy, which is professed by this or that sect, but that
which is true in all sects." So nor do I take that to be religion,
which is peculiar to this or that party of Christians (many of whom
are too apt to say here is Christ, and there is Christ, as if he were
divided) but that which is according to the mind of God among
them all. And I must profess to have that honour for your Lady
ship, which I sincerely bear, and most justly owe unto you, chief
ly upon the account not of the things wherein you differ from many
other serious Christians (though therein you agree also with myself)
as for those things wherein you agree with them all. Under which
notion (and under the sensible obligation of your many singular fa
vours) I am
MADAM,
Your Ladyship's very humble
And devoted servant in the Gospel,
JOHN HOWE.
OF
THOUGHTFULNESS
FOR THE
FUTURE.
Matthew, 6. 34.
Take therefore no thought for the morrow: for the morrow
.shall take thought for the things of itself : sufficient
for the day is the evil thereof.
'J'HE negative precept, or the prohibition, in the first words
of this verse, I shall take for the principal ground of the
intended discourse. But shall make use of the following words,
for the same purpose for which they are here subjoined by our
Lord, namely, the enforcement of it,
1. For our better understanding the import of the precept,
two things in it require explication. How we are to understand
the morrow ; and what is meant by the thoughtfulness we are
to abstain from in reference thereto.
FIRST. By the morrow must be meant : some measure of time
or other : and such occurrences, as it may be supposed shall
fall within the compass of that time. We are therefore to con
sider.
First. What portion or measure of time may be here signi
fied by to-morroiv, for some time it must signify, in the first
place, as fundamental to the further meaning. Nor abstractly,
or for itself, but as it is the continent of such or such things as
may fall within that time. And so that measure of time may,
1. Admit, no doubt, to be taken strictly for the very next
day, according to the literal import of the word to-morrow*
But
2. It is also to be taken in a much larger sense, for the whole
of our remaining time, all our futurity in this world. IndeedL
the whole time of our life on earth is spoken of in the
VOL. u, !2 R
OF TIIOUGHTFULNESS
tures, but as a day. Let him alone that he may accomplish
as a hireling his day. (Job. 14. 6.) We are a sort of ^e^ioi
short-lived creatures, we live but a day, take the whole of our
time together. Much less strange is it that the little residue,
the future time that is before us, which we do not know how
little it may be, should be spoken of but as a day. Experience
hath taught even sensual epicures so to account their remaining
time : " Let us eat and drink, for to-morrow we shall die."
that is very shortly. They were right in their computation, but
very wrong in their inference. It should have been, let us
watch and pray to-day, we are to die to-morrow, let us labour
for eternity because time is so short. But say they, "Let us
eat and drink to-day, for to-morrow we shall die." A day to
cat and drink was, it seems, a great gain. And if the phrase
were not so used, to signify all the residue of our future time,
yet by consequence it must be so understood. For if we take
to-morrow in the strictest sense for the very next day; they that
are not permitted, with solicitude, to look forward so far
as the very next day ; much less may they to a remoter and
more distant time. Yea and we may in some sense ex
tend it not only to all our future time, but simply to all fu
ture time as that measures the concernments and affairs,
not of this world only, but, which is more considerable, even
of that lesser select community, the kingdom of God in it,
mentioned in the foregoing verse. Which kingdom, beside
its future eternal state, lies also spread and stretched through
out all time unto the end of the world. And as to its present
and temporal state, or as it falls under the measure of time, it
is not unsupposable that it may be within the compass of our
Saviour's design, to forbid unto his disciples (who were not only
to pursue the blessedness of that kingdom in the other world,
but to intend the service of it in this) an intemperate and vex
atious solicitude about the success of their endeavours, for the
promoting its present interest. * That is, after he had more di
rectly forbidden their undue carefulness about their own little
concernments, what they should eat, drink or put on ; and
directed them rather and more principally to seek the kingdom
of God and his righteousness, with an assurance that those other
things should be added to them. It seems not improbable he
might in conclusion, give this general direction, as with a more
especial reference to the private concernments of human life,
about which common frailty might make them more apt to be
unduly thoughtful : so with some oblique and secondary re
ference to the aitairs of that kingdom too, which they were here
to serve as well as hereafter to partake and enjoy. And about
fhe success of which service (being once engaged in it, and the
FOR THE FUTURE.
difficulties they were to encounter, appearing- great and dis
couraging to so inconsiderable persons as they must reckon
themselves) they might he somewhat over solicitous also.
Nor though they might not as yet understand their own work,
nor (consequently) have the prospect of its difficulties as yet in
view, are we to think our Saviour intended to limit the useful
ness of the instructions he now gave them, to the present time,,
but meant them to he of future use to them as occasions should
afterwards occur. As we also find that they did recollect some
other sayings of his, and understand better the meaning of them,
when particular occasions brought them to mind, and discovered
how apposite and applicable they then were. Luke 24. 8.
John 2. 22. So that we may fitly understand this prohibition
to intend, universally, a repressing of that too great aptitude
and proneness in the minds of men, unto undue excursions into
futurity, their intemperate and extravagant rangings and roam-
ings into that unknoivn country, that terra incognita^ in
which we can but bewilder and lose ourselves to no purpose.
Therefore,
Secondly. And more principally, by to-morrow we are to
understand the things that may fall within that compass of fu
ture time. For time can only be the object of our care, in that
relative sense, as it refers unto such and such occurrences and
emergencies that may fall into it. And so our Saviour explains
himself in the very next words, that by to-morrow he means the
things of to-morrow. To-morrow shall take care for the things
of itself. And yet here we must carefully distinguish, as to
those things of to-morrow, matters of event and of duty. We
are not to think these the equally prohibited objects of our
thoughts and care. Duty belongs to us, it falls within our pro
vince, and there are (no doubt) thoughts to be employed, howl
may continue on in a course of duty, unto which I am, by all
the most sacred obligations tied for a stated course, that may
lie before me, let it be never so long, and be there never so ma
ny to-morrows in it. There ought to be thoughts used, of this
sort, concerning the duties of the morrow, and of all my future
time. If it please God to give me such additional time I will
love him to-morrow, I will serve him to-morrow, I will trust
him to-morrow,! will walk with him to-morrow. I will, through
the grace of God, live in his fear, service and communion, even
as long as I have a day to live. Upon such terms doth every sin
cere Christian bind himself to God, even for always, as God binds
himself to them on the same terms. This God shall be our
God for ever and ever, he shall be our guide even unto death.
Psalm 48. 14. The case can never alter with us in this regard,
but as the worthiest object of all our thoughts is yesterday, and
303 OF THOTJGHTFULNESS
today the same, and for ever, so should the course of our
thoughts be too, in reference to that blessed object. Every day
will I bless thee, and praise thy name for ever and ever. Psalm
145. 2. I will sing unto the Lord as long as I live ; I will
sing praise to my God while I have my being. Psal. 104. 33.
The thoughts of our hearts should be much exercised this way,
how it may be thus with us, in all future time ; that to-morrow,
in this respect may be as this day, and much more abundant, as
is spoken on a much another account, (Isai. 56. 12.) To-mor
row shall be as this day, God assisting, and much more abundant
as to my love to him, serving of him, conversing with him,
doing and designing for him, which are to run through all my
days.
But now for the events of to-morrow, they are things quite of
another consideration. They do not belong to us, they are not
of the roc, <?>' vjpirv, none of the things within our compass. To
employ ourselves with excessive intention of thoughts and cares
concerning them, is to meddle without our sphere, beyond what
we have any warrant for, farther than as it is in some cases sup-
posable there may be some connexion, and dependance, be
tween such and such events, and my own either sin, or duty.
Now events that may occur to us to-morrow, or in our future
time, you know are distinguishable into good or bad, grateful
and ungrateful, pleasing to us or displeasing. Good or grateful
events, you easily apprehend, are not here intended. We do
not use to perplex ourselves about good things, otherwise than
as they may be wanting, and as we may be deprived of them,
which privation or want is an evil. And under that notion
our Saviour considers the object of the prohibited thoughtful-
ness, as his after words shew. Sufficient for the day is the evil
of it. And therefore gives caution not equally against all fore
thoughts, about the events of future time ; of which some may
be both rational, and pleasant. But against forebodings, and
presages of evil and direful things. As lest such thoughts
should slide into our minds, or impose and obtrude themselves
upon us. Alas ! what shall I do to live to-morrow ? I am
afraid I shall want bread for to-morrow, or for my future time. "
This our Saviour says is paganish, after these things do the
Gentiles seek, that (as is intimated) have no father to take care
of them. Your heavenly Father knows you have need of these
things, (v. 32.) And directs his disciples to a nobler object
of their thoughts and care, (v. 33.) Seek you first the kingdom
of God : wherein, as their future reward, so their present work
and business was to lie. And then adds, Take no thought for
to-morrow, as if he had said ; it would be indeed an ill thing
if you should want bread to-morrow, and it would be worse if
FOR THE FUTURE. 309
the affairs of God's kingdom should miscarry, or you be
excluded it. But mind you your own present work, and be not
unduly concerned about these surmised bad events, God will
provide. This is then, in short, the object of this prohibited
thoughtfulness future time including whatsoever ungrateful
events, we suppose, and pre-apprehend in it.
SECONDLY. We are to inquire about the thoughtfulness pro
hibited in reference hereto. It cannot be that all use of thoughts
about future events, even such, as, when they occur, may prove
afflictive, is intended to be forbidden. Which indeed -may be
collected from the import of the word in the text that signifies
another, peculiar sort of thinking, as we shall hereafter have
more occasion to take notice. We were made and are naturally,
thinking creatures ; yea and forethinking, or capable of prosm'-
ciency and foresight. It is that by which in part man is dis
tinguished from beast.* Without disputing as some do how
far nature, in this, or that man, doth contribute to divination
and prophecy ; we may say of man indefinitely, he is a sort
of divining creature, and of human nature in common, that it
much excels the brutal, in this, that, whereas sense is limited
to the present; reason hath dignified our nature by adding to
it a sagacity, and enabling us to use prospection in reference to
what yet lies more remotely before us. And though we are too
apt to a faulty excess herein, and to be over-presaging (which it
is the design of this discourse to shew) yet we are not to think
that all use of any natural faculty can be a fault ; for that would
be to charge a fault on the Author of nature, The faculties
will be active. To plant them therefore in our natures, and
forbid their use, were not consistent with the wisdom, righte
ousness, and goodness by which they are implanted. It must
therefore be our business to shew what thoughtfulness is not :
and then, what is within the compass of this prohibition.
First. What is riot. There is, in the general, & prudent,
and there is a Christian use of forethought, about matters of
that nature already specified; which we cannot understand it
was our Saviour's meaning to forbid.
A prudent thoughtfulness which imports reference to an end.
Our actions are so far said to be governed by prudence, and to pro
ceed from it as they do designedly and aptly serve a valuable end.
I. The foresight of evils probable, yea even possible, to be*
fall us, is useful, upon a prudential account, to several very
considerable ends, and purposes ; either to put us upon doing
the more good in the mean time, or upon the endeavour (within
moderate bounds, and as more may be needful) of possessing
* Maimond. Mor. Nev. D. Mer. Casaubon. Enthuf,
310 OF THOUGHTFULNESS
more, or that we may avert or avoid imminent evils ; or that
what cannot be avoided, we may be the better able to bear.
(1.) That we may be incited hereupon to do all the good we
can in the world, in the mean time, before such evils overtake
and prevent s. For prudence itself will teach a man to account
(and hath taught even heathens) that he doth not live in this
world, merely, that he may live ; that he is not to live wholly
to himself; his friends claim a part in him, his neighbours a
part, his country a part ; the world a part. He lives not at
the rate of a prudent man - that thinks of living only to indulge
and gratify himself, and consult his own ease and pleasure, and
upon this consideration, his prudence should instruct him to do
all the present good he can, because there are evils in view that
may narrow his capacity, and snatch from him the opportunity
of doing much. The evil day (as it is more eminently called)
is not far off. He should therefore bethink himself of doing
good to his friend (as the son of Syrach speaks) before he die.
And there are other evils that may anticipate that day : unto
which the preacher hath reference, (Eccle. 11. 2.) when he
directs, to give a portion to seven and also to eight, because we
know not what evil shall be upon the earth. We cannot tell
how soon we may have neither power nor time left to do it
in.
(2.) And that we may be provided (as far as it lies within
the compass of regular endeavour) of such needful good things,
as are requisite for our support in this our pilgrimage ; and es
pecially, upon occasion of a foreseen calamity approaching.
This, as prudence doth require, so we cannot suppose our Saviour
doth by a constant rule forbid, who sometime enjoined his dis
ciples to carry a scrip with them, though at another time (that
they might, once for all, be convinced of the sufficient care of
providence, when or howsoever they should be precluded from
using their own) he did, extraordinarily, forbid it. And it is
evident that, in common cases, it is more especially incumbent
on the master of a family to make provision for his household,
for the future ; to provide in the more convenient season of the
year, as in summer, for the following winter. A document
which the slothful are sent to learn from a very despicable in
structor. Go to the ant thou sluggard. Prov. 6. 6. &c. And
again
(3.) That the approaching evil may, if avoidable, be de
clined, the prudent man foresees the evil and hides himself,
when the simple pass on and are punished, Prov. 22. 3. And,
perhaps, for this their simplicity ; that they regardlessly go on
with a stupid negligence of all warnings, till the stroke and
storm fall. Which, whereas there may be one event to the
FOR THE FUTURE, 311
wise man and the fool, (as Eccle. 2. 14.) will prove to the one a
mere affliction, to the other (upon this as well as other accounts)
a proper and most deserved punishment. Because (as is there
said) the wise man's eyes are in his head, prompt and ready for
their present use, the fool walks in darkness, which must be
understood of a voluntary self-created darkness, as if he had
plucked out his own eyes. Which is the wickedness of folly,
as the same Ecclesiastes's phrase is, eh. *J. v. 25.
(4.) That what cannot be avoided may be the more easily
borne. Every man counts it desirable, not to be surprized by
evils that are unavoidable and no way to be averted. Prudence
will, in such a case, use forethoughts to better purpose, than
only to anticipate and multiply an affliction, or consequently,
to increase its weight ; but much to alleviate and lessen it. By
learning to bear it; gradually, and by gentle essays to acquaint
the shoulder with the burden. To inure and compose the mind
and reconcile it to the several circumstances (so far as they are
foreseen) of that less-pleasing state we are next to pass into. Which
advantage might be one reason why Solomon in the above men
tioned place (though according to the genius of that reasoning
book he variously discourses things on the one hand and the
other) prefers wisdom to folly as much as light to darkness,
(Eccles. 2. 13.) though one event may happen to both. It is an
uncomfortable thing to walk in darkness ; and (supposing there
be that wisdom that can make due use of a prospect) not to see
an evil till we meet, and feel it. Unexpected evils carry, as
such, a more peculiar sting and pungency with them. When
any shall say peace, peace, till sudden destruction comes upon
them as travail on a woman with child, 1. Thes. 5. 3. Nor can
we reasonably think it was any part of our Saviour's intendment,
to advise his disciples unto such a self-revenging security who
so often enjoins them watchfulness, because of what should
come to pass. Or that he should counsel them to the same
thing, for which he blames and upbraids the pharisees and sad-
ducees, their riot discerning the signs of the times. Upon all
these prudential accounts there is a use of forethoughts about
future approaching evils.
2. And there is a further use to be made of them upon an
account more purely Christian. I would tempt none, under
pretence of distinguishing these, heads, to think they should op
pose them. Christianity must be understood in reference to
common prudence to be cumulative not privative. It adds to it
therefore : opposes it not, but supposes it rather. And indeed
it adds that, upon the account whereof we are far the more lia
ble to afflicting evils, and so are the more concerned to use fore
thoughts about them. For, whereas there are much rarer in- .
312 OF THOT7GHTFULNESS
stances of suffering merely for the duties of natural religion, %
which the Common reason of man acknowledges equal and un
exceptionable, we are plainly told that all that will live godly
in Christ Jesus, shall suffer persecution, (2.Tim.3.1 2.) though
not in all times alike. Here therefore it is necessary we have
serious forethoughts, of the evils which seem likely to befall us,
for the Christian interest, upon several accounts.
(1.) That we may espouse it sincerely. And enter ourselves
the disciples of Christ with a true heart. Which we are not
likely to do if we understand not his terms, and do not consider
the state of the case. What is done without judgment, or upon
mistake, is not like to be done in truth. If we fall in with Christ
and Christianity upon supposition of only halcyon days, in our
time, and that we shall never be called to suffer for him ; we
shall most probably, deceive ourselves ; and prove false to him.
It will appear our bargain was void in the making, as to any tie
we can have upon him. We are to reckon, when we take on
the yoke of Christ, of bearing, also, his cross ; and be in a pre
paration of mind to lose and suffer all things for him. And to
use forethoughts of this kind is what he enjoins us, (Luke 14.
2S.) under the expression of counting the cost, what it may a-
mount unto to be a resolved sincere Christian. And he tells
us withal, what the cost is to forsake all, (v. 83.) to abandon
father, mother, wife, children, brethren, sisters, and one's own
life, v. 2G. And all this (as is often inculcated) as that with
out which a man cannot be his disciple, that is, not become
one, as there the phrase must signify ! So that though he have
come to him, that is, have begun to treat (if a man come to me)
and do not so, in his previous resolution, nothing is concluded
between Christ and him.
(2.) That, upon this constant prospect of the state of our case
we may endeavour our own confirmation, from time to time, in
our fidelity to him. For new, and unforethought occasions,
that we have not comprehended in their particulars, or in equiva
lence, may beget new impressions, and dispositions to revolt.
Besides all that had come upon those faithful confessors, (ps.44)
that they were sore broken in the place of dragons, and covered
with the shadow of death, (v 19.) notwithstanding which they
appeal to God, that their heart was not turned back, and that
their steps had not declined from his way : and offer themselves
to his search, whether they had forgotten him, or stretched out
their hands to a strange God. They add, yea for thy sake we
are killed all the day long. They reckon npon nothing but
suffering, and that to utmost extremity, all the rest of their day r
and yet are still of the same mind. Patience must be laid in,
that may be drawn forth unto long-suffering. And we are to
FOR THE FUTURE. 313
endure to the end, that we may be saved. And therefore suf
fering to the last, is to be forethought of, through the whole
course of which state of suffering we must resolve, through the
grace of Christ, never to desert his interest. Otherwise we are
so deceived, as he that goes to build a tower, without counting
what his expence will be, before-hand ; or he that is to meet an
enemy in the field, without making a computation of the equa
lity or inequality of the forces on the one side and the other ;
as our Saviour further discourses in the above-mentioned con
text.
(3.) That we may cast with ourselves how, not only not to
desert the Christian interest, but most advantageously to serve
it. Suppositions ought to be made of whatsoever difficulties
seem not unlikely to be in our case, that we may bethink our
selves how we may be of most use to the interest of our great
Master and Lord, upon such, and such emergencies. For such
a supposition he himself suggests Mat. 10. 23. If they perse
cute you in this city, flee ye into another. And it is likely he
gives this direction not with respect merely to their being safe,
but serviceable, as the following words seem to intimate, for ve
rily I say unto you, ye shall not have gone over the cities of Is
rael, till the son of man be come. As though he had said, "You
will have work to do whither ever you come, and will scarce
have done all within that allotment of time you will have for it,
before the vengeance determined upon this people prevent you
of further opportunity among them :" as Teitullian discourses
at large, and not irrationally, upon this subject and Augustine
to the like purpose.*
(4.) That we may be the more excited to pray for the pre
servation and prosperity of the Christian interest. Those we
should always reckon the worst days, that are of worst abode un
to it, though we expect our own share in the calamities of such
days. When his interest declines, and there are phenomena in,
providence, appearances and aspects very threatning to it, there
ought to be the more earnest and importunate praying. And
^hat there may be so, our eye should look forward, and be di
rected towards the events as from whence we are to take
arguments and motives to prayer. And we should reckon there
fore they are presignified that we may be excited. And a duti-
Expos, in Evang. Johan. c. 10. If they persecute you in one
city, fly, &c. Yet Lord, thou sayst, the hireling fleeth, who is this
hireling ? He that flies seeking his own things, not the things of Jesus
Christ. Thou hast fled (though present) because thou wast silent,
wast silent, because thou wast afraid, fear is the flight of the mind
&c.
VOL. II. 2S
31 i OF THOUGHTFULNKSS
ful love to his great name be awakened in us. What shall be
done to thy great name ? What shall become of thy kingdom,
among men? Nor can we ever pray "thy kingdom come" without
a prospect to futurity. Yea and all prayer hath reference to
somewhat yet future. If therefore all forethoughts about the
concernments of future time were simply few-bidden, there were
no place left for prayer at all. Hitherto then we see how far
taking thought about the future is not forbidden.
Secondly. We are next therefore to shew wherein it is. And
it appears from what hath been said, it is not evil in itself, for
then it must be universally so, and no circumstance could makq
it good or allowable in any kind. Therefore it must be evil
only either by participation or by redundancy. And so it may
be, either as, proceeding from evil, or, as tending to evil :
that is in respect either of the evil causes from which it conies,
or of the ill effects to which it tends. Under these two heads
we shall comprehend what is to be said for opening the sense
wherein it may be understood to fall under the present prohi
bition.
1. All such thoughtfulness must be understood to be evil and
forbidden as hath an ill root and original. As, before, our Sa
viour, in this sermon of his, forbids somewhat else under this
notion because it cometh of evil. What cloth so, partakes from
thence an ill savour. Those are evil thoughts that participate
and as it were, taste of an evil cause which may be manifold*
As,
(1.) It may proceed from a groundless and too confident pre
sumption that we shall live to-morrow, and that ouYto-morrour
shall be a long day, or that we have much time before us in the
world ; which as it really is a great uncertainty, ought always to
be so esteemed, Men presume first, and take somewhat for
granted which they ought not, and make that their hypothesis,
upon which they lay a frame of iniquity of this kind, and make
it the ground of much forbidden thoughtfulness and care. They
forget in whose hands their breath is, assume to themselves the
measuring of their own time, as if they were lords of it, take it
for granted, they shall live so long ; and accordingly form their
projects, lay designs, and then grow very solicitous how they
will succeed and take effect. By breaking another former law,
they lead themselves into the transgression of this, that is, first
boast of to-morrow against the prohibition, (Prov. 2/ . '1 ) and
then proceed unduly to take thought for to-morrow. The case
which we find falls under animadversion, Jam. 4. 19, c. To
morrow we will go to such a city, and buy and sell, and get gain;
when as (saith that apostle) you do not know what shall be on
the morrow $ for what is your life, is it not a vapour ?
FOR THE FUTURE. 315
Would we learn to die daily, and consider that, for ought
we know, to-morrow in the strictest sense, may prove the day
of our death, and that then, in that very day must our thoughts
perish, we should think less intensely on the less fruitful sub
jects. Our thoughts would take a higher flight, not flutter in
the dust, and fill our souls with gravel, as is our wont ; and less
no doubt offend against the true meaning of this interdict of our
Saviour in the text.
(2.) There may be an undue forbidden thoughtfulness about
to-morrow, proceeding from a too curious inquisitiveness, and
affectation of prying into futurity. Men have nothing here but
gloom, and cloudy darkness before them. Fain they would
with their weak and feeble beam pierce the cloud, and cannot;
it is retorted and doth not enter. They think to re-enforce it by
.a throng, and thick succession of thoughts, but do only think
themselves into the more confusion ; cannot see what is next
before them. What new scene shall first open upon them,
they cannot tell. And (as is natural to them that converse in
dubious darkness) their thoughts turn all to fear. And they
therefore think the more, and as their thoughts multiply, in
crease their fear. Whereas they should retire, and abstain from
conversing in so disconsolate a region, among shades and
spectres, which are their own creatures, perhaps, for the most
part; and wherewith they first cheat, and then fright them
selves. They should choose rather to converse in the light, of
former, and present things, which they know; and of such
greater and more considerable futurities as God hath thought
fit plainly to reveaL And be contented there should be arcana,
and that such future things remain so, as God hath reserved
and locked up from us. It is not for you to know the times
and seasons, which the Father hath put in his own power, saith
our Saviour (departing) unto his disciples, (Act. 1. 7-) when
he was now going up into glory. Fain they would have known
how it should speed afterwards with them, and his interest.
Wilt thou now (say they) restore the kingdom to Israel ? - It is
not for you (says he) to know, -&c. If God should any way
give us light into futurity it is to be accepted, if we are sure it
is from him ; and be regarded according to what proofs there
are that it is so. As, sometimes, he doth premonish of very
considerable events, that are coming on ; and, according to
what of evidence there is in any such monition, ought the im
pressions to be upon our spiiits. But when out of our own
fancies we will supply the want of such a discovery, and curiously
busy (much more if we hereupon torment) ourselves to no pur
pose -, this we cannot doubt is forbidden us. But we shall say
OF THOUGHTFULNKSS
more of it hereafter apart by itself. And with this we may most
fitly connect,
(3.) That such thoughtfulness about the future is to be con
cluded undue and forbidden, as proceeds from a too conceited
self indulgent opinion of our own wisdom, and ability to foresee
what shall happen. For from our very earnest desire to fore
know, may easily arise a belief that we do, or can do so. As
a dream cometh from multitude of business, the over-busy
agitation, and exercise of our minds about what shall be, makes
us dream, and in our dream we seem to ourselves to see visions ;
and have before us very accurate schemes and prospects of
things. How inventive are men and ingenious in contriving
their frames and models either direful and dismal, or pleasant
and entertaining, as the disposition of their minds is, compared
with the present aspect of affairs, which variously impresses
them this way or that ! If they be terrible and dismal, but
raised only upon a conceited opinion of our own great skill and
faculty in foreseeing, they have their afflicting evil in themselves
our own creature (of itself ravenous) tears and torments us.
If they be pleasant and delectable, yet they may become afflict
ing by accident. For some one unthought of thing, falling out
contrary to our expectation, may overturn our whole model and
fabric, as a touch doth a house of cards, and then we play the
child's part in deploring, as we did in erecting it : fret and
despair that things can ever be brought to so good a posture
again. But whether they be the one or the other, their sinful
evil (which we are now considering) they owe to one and the
same culpable cause, that we are so overwise, and take upon us
with such confidence to conclude of what shall be : as if our
wisdom were the measure of things, or could give laws to pro*
vidence from which it can never vary. It is not in itself a fault
to be afraid of what is formidable, or pleased with what is
pleasant (except it be with excess.) But it is our fault to be
either frighted with shadows, or to surfeit ourselves with a tem
porary short pleasure drawn out from them that may, afterward,
revenge itself upon us with the sharper torture. When as all
their power to hurt us they receive from ourselves. And have
no mare of reality or existence, than a strong imagination, and
confidence of our own undeceivable wit, and sagacity gives
them, Who in all the world have minds so vexed with sudden
passions of fear and hope, joy and sorrow, anger and despair,
as your smattering pedants in policy, such as set up for dons ;
and who fancy themselves men of great reach, able to foretel
remote changes, and see things whose distance makes them
invisible to all but themselves ? that hold a continual council-
ri- ^i^' **
FOR THE FUTURE. 3 1 7
table .in their own divining heads, think themselves to compre
hend all reasons of state. Are as busy as princes and emperors,
or their greatest ministers ; mightily taken up in all affairs, but
those of their own private stations. And thereby qualified to
be state weather-glasses, but prove no better for the use they
pretend for, than a common almanack, where you may write
wet for dry throughout the year, and as much hit the truth.
They that shall consider the abstruseness of designs and trans
actions that relate to the public, and how much resolutions
about them depend upon what it is fit should be commonly un
known ; so that they that judge without doors must think and
talk at random : and withal that shall consider the uncertainty
of human affairs, and that they who manage them are liable to
ignorances, mistakes, incogitancies, and to the hurry of various
passions as well as other men ; especially that shall consider
the many surprising interpositions of an over -ruling hand, and
what innumerable varieties of paths lie open to the view, and
choice of an infinite mind, which we can have no apprehension
of; might easily, before-hand, apprehend the vanity of attempt
ing much in this kind, as common experience daily shews it,
afterwards. So that multitudes of presaging thoughts, and
agitations of mind, which proceed from the supposition of the
contrary, cannot be without much sin against this precept of
our Lord. And which would mostly be avoided, would we
once learn to lay no great stress of expectation upon anything
that may be otherwise; and to reckon (with that modesty which
would well become us) that we can foresee nothing in the
course of ordinary human affairs upon more certain terms.
(4.) Here is especially forbidden such though tfulness as
proceeds from a secret distrust of providence, from a latent,
lurking atheism, or (which comes all to one as to the matter of
religion) an only epicurean theism that excludes the divine pre
sence and government, that is, call it by the one of these names
or the other ; whatsoever thoughtfulness proceeds from our not
having a fixed, steady, actual belief of the wise, holy, righteous,
and powerful providence that governs all affairs in the world,
and particularly all our own affairs, no doubt highly offends
against this law. When we have thought God out of the
world, what a horrid darkness do we turn it into to ourselves !
what a dismal waste and wilderness do we make it ! We can
have no prospect but of darkness and desolation alway before
us. Did we apprehend God as every- where present and active;
(Deum-ire per omnes terrasque tractusque marts ) that
heavens, earth and seas are replenished iviih a divine power
ful presence ; were our minds possessed with the belief of his
fulness filling all in all, and of his governing power and wisdom,
3 IS OF THOUGHTFULNESS
extending to all times as well as places ; there were neither
time nor place left for undue thoughtfulness of what is, or shall
be But by a secret disbelief of providence, or our not having
a serious fixed lively practical belief of it, we put ourselves into
the condition of the more stapid pagans, and are not only as
strangers to the common-wealth of Israel, and the covenants of
promise, and without Christ arid hope, but even as without God
in the world, or atheists in it, as the word there signifies, Ephes.
2. 12. And when we have thus by our own disbelief shut out
God, how over-officiously do we offer ourselves so succeed into
his place ! And now how immense a charge have we taken upon
us ! We will govern the world and order affairs, and times
and seasons. A province for which we are as fit as he whom
the poetic fable places in the chariot of the sun. And so, were
it in our power, we should put all things into a combustion.
But it is too much for us, that our impotency serves us to scorch
ourselves, and set our own souls on fire. How do our own
thoughts ferment, and glow within us, when we feel our in
ability to dispose of things, and counterwork cross events, or
even shift for ourselves ? For what are we to fill up the room
cf God ! or supply the place of an excluded deity ! No wonder
if troublous thoughts multiply upon us, till we cannot sustain
the cumbersome burden. The context shews this to be the
design of our Lord, to possess the minds of his disciples, when
he prohibits them thoughtfulness, with a serious believing ap
prehension of providence such a providence as reacheth to all
things ; even the most minute, and inconsiderable ; to the birds
that fly in the air, the flowers that grow in men's gardens, the
grass in their fields, and (elsewhere) the hairs on their own
heads. And certainly if we could but carry with us apprehen
sive minds of such a providence every-where acting, and which
nothing escapes; it must exclude the thoughtfulness here
intended to be forbidden.
(5.) Such as proceeds from ari ungovernable spirit, a heart
not enough subdued to the ruling power of God over the world.
Not only distrustfulness of providence but rebellion against it,
may be the (very-abundant) spring of undue thoughtful nes. A
temper of spirit impatient of government, self-willed, indo
mitable; that says, I must have my own will and way, and things
must be after my mind, and manner, can never be unaccompa
nied with a solicitude that they may do so, as undutiful and sin
ful as its cause. A mind unretractably set, and pre-engaged one
way, cannot but be filled with tumult, and mutinous thoughts
upon any appearing probability that things may fall out other
wise. In reference to an afflicted suffering condition (how un
grateful soever it be to our flesh) a filial subjection to the Father
FOR THE FUTURE.
of our spirits^ required under highest penalty. Shall we not
be subject to the Father of spirits and live? Heb. 12. 9. TQ
mutiny is mortal, as though he had said, you must be subject,,
your life lies on it. The title which the sacred penman there
fixes on God, the Father of spirits is observable, and ought to
be both instructive, and grateful to us. He is the great Pater
nal Spirit. We (in respect of our spirits) are his off-spring (as
the apostle elsewhere from a heathen poet urges, Act. 17-) In
this context the fathers of our flesh, and the Father of spirits are
studiously contradistinguished to one another. The relation
God bears to us as our Father terminates on our spirits. And hi^
paternal care and love cannot but follow the relation, and prin
cipally terminate there too. He must be chiefly concerned a-
bout our spirits, that they be preserved in a good and healthful
state. If therefore it be requisite for the advantage of our
spirits, that our flesh do suffer, we are not to think he will
stand upon that, or oppose the gratification of our flesh to the
necessity of our spirits. And in this case shall not the wisdom
and authority of the Father, judge and rule, and the duty of the
son oblige him to submit and obey ? And whereas it is added
(and live ?) it implies we are not, upon other terms, to expect a
livelihood, to subsist and be maintained. A son in a plentiful,
well-governed family, as long as he can be content to keep to
the orders, and rule of the family, and live under the care of a
wise and kind father, he may live without care, or taking
thought ; but if he will go into rebellion he puts himself into a
condition thoughtful enough. He is brought to the condition
of the prodigal that knew not what shift to make to live, till he
advises with himself, and comes to that wise resolution of re
turning. I will arise and go to my father If we speak of the
life of our spirits, in the moral sense (which in the natural sense
we know are always immortal) it consists, as our bodily life doth
in an &ftf*T/4, in that holy order, and temperament, which de
pends upon our continued union with God, and keeping in with
him (as the bodily crasis is preserved as long 'as the soul holds
it united with itself.) A holy rectitude, composure, and tran
quillity is our life, carries with it a lively sprightly vigour. To
be spiritually minded is life and peace, Rom. 8. 6. But if
we refuse to submit to the order of God, and offer to break
ourselves off from him, this hath a deadly tendency. It tends
to dissolve the whole frame, and would end in death if sovereign
victorious grace, did not prevent. To be sure an attempt to
rebel gradually discomposes our whole soul, and brings in a
crowd of thoughts that will be as uncomfortable to ourselves, as
they axe umlutiful towards God ; and consequently impair and
320 O* tHOUGHTtfULNESS
enfeeble life : which our Saviour implies to consist in a good
healthy, comfortahle internal habit of mind and spirit, when
he denies it to stand in externals. A man's life consists not in
the abundance of the things which he possesses, Luk. 12. 15.
All which inward composure and tranquillity depend upon our
willing submitting to be governed. What a blessed repose and
rest! how pleasant a vacancy of disasing vexatious thoughts doth
that soul enjoy that hath resigned itself, and gives a constant
unintermitted consent to the divine government ! when it is an
agreed undisputed thing, that God shall always lead and pre
scribe, and it follow and obey.
Some heathens have given us documents about following God
that might both instruct and shame us at once. It would save
us many a vain and troublesome range, and excursion of mind,
and thoughts, could we once learn constantly to do so. If upon a
journey, in an intricate way full of various turnings and windings,
a man have a good and sure guide before him; as long as he follows
he needs not be thoughtful or make trials here and there. But
if he will outrun his guide, and take this or that by way because
it seems pleasant, he puts himself to the needless labour of com
ing so far back, unless he will err continually. As long as
we are content that God govern the world and us, all is
welh
(6.) All such thoughtfulness is undue as proceeds from a dis
like of God's former methods in what he hath heretofore done.
When, because things have not gone so as to please us formerly
therefore we are thoughtful and afraid they may as little please
us hereafter. Here the peccant cause is an aptness to censure
and correct providence : as they Mai. 2. 17. Where is the God*
of judgment? (we may reckon it a branch from that former
root, an unsubject spirit, only shooting backward :) a disposition
to find fault with the paths God hath taken, as if he had made
some wrong steps, or in this or that instance, had mistaken his
way. But he that reproveth God, let him answer it, Job 40.
2. Men are apt to fancy that things might have been better so
or so. Hereupon how do thoughts flutter and fly out to futu-
lity ! " What if he should do to-morrow, as he did yesterday ;
in future, as in former time, what a world should we have of
it? ' ' There had been some rough unpleasant passages even to
Moses himself in the course of God's dispensation towards Is
rael, while they were under his conduct. J3ut in the review of
all, when he was now to leave them, how calm and pacate is his
spirit ! When in that most seraphic valedictory song of his,
(Deut. 32.) his sentence upon the whole matter is, his works are
perfect, for all his ways are judgment, (v. 4.) Judgment is
FOR THE FUTURE. 321
'(with us who must argue and debate things before we deter
mine) the most exquisite reason, or rather the perfection, and
final result of many foregoing reasonings. So that Moses's tes
timony concerning all God's ways is that they were always cho
sen with that exact judgment, as if he had long reasoned with
himself concerning every step he took : that certainly he had a
very good reason for whatever he did) all as perfectly seen by
him at one view, as if (like us) he considered long, before he
judged what was to be done.
Could we once learn to sing tunably the song of Moses and
the Lamb, Great and marvellous are thy works, O Lord God Al
mighty, just and true are all thy ways, O King of Saints : to
like well all his former methods, to admire the amiableness and
beauty of providence in everything, or generally to approve
and applaud all things he hitherto hath done, to account he
hath ever gone the best way that could have been gone, in all
that hath past ; we should never have dubious thoughts about
what he will do hereafter. And this is no more than what the
truth of the matter challenges from us, to esteem he hath some
valuable reason for everything he hath done. For sometimes
we can see the reason, and are to judge so explicitly upon what
we see. And when we cannot, it is highly reasonable it should
be with us the matter of an implicit belief that so it is. For
though to pretend to pay that observance to fallible man, must
argue either insincerity, or folly; the known perfection of the
nature of God, makes it not only safe, but our duty to hold al
ways that peremptory fixed conclusion concerning all his dis
pensations. Indeed concerning some men of known reputed
wisdom, it is not only mannerly but prudent, to account they
may see good reason for some doubtful actions of theirs, when
we cannot be sure they do. Much more may we confidently
conclude that God ever doth and must do so. It is not a blind
obsequiousness but a manifest duty, which the plain reason of
the thing exacts from us. And he justly takes himself affronted
and counts it an impious insolence when things look not well to
our judgments, then to question his, as he complains in that
mentioned place, Mai. 2. 17 Ye have wearied me with your
words, yet ye say, wherein have we wearied thee ? In that ye
say, every one that doth evil is good in the sight of the Lord,
and he delighteth in them, and where is the God of judgment ?
But how free is that happy soul from sinful, anxious thoughts,
wildi whom that conclusion neither is notionally denied, nor
doth obtain merely as a notion, but is a settled practical and vi
tal principle, He hath done all things well.
(7.) Such as proceeds from an over addictedness to this world,
VOL. U. 2 T
32? Otf THOUGHTFULNESS
and little relish of the tilings of the world to come. All that
ariseth from a terrene mind, that savours not heavenly things.
The heart is the fountain of thoughts. From thence they arise,
and receive their distinguishing tincture. Tiiey are as the tem
per of the heart is. If that be evil, thence are evil thoughts,
(Mat. 15. 19.) if it be earthly, they run upon earthly things,
and savour both of it, and the things they are taken up about.
This was the case of the disciples, Mat. 16. 22. 23. When our
Saviour had immediately before, inquired the common opinion
concerning him, and approved theirs, and confirmed them in
it, that he was Christ the son of the living God ; they draw all
to the favouring the too-cavnal imagination and inclination of
their own terrene hearts. They think he cannot want power,
being the son of the living God, to do great things in the world,
and make them great men. And reckon his love and kindness
to them must engage the divine power which they saw was with
him for these purposes. And it is likely when he directs his
speech to Peter, and speaks of giving him the keys, which he
might know had theretofore been the insignia of great autho
rity in a prince's court, he understood all of some secular great
ness ; and that there were dignities of the like kind, which the
rest might proportion ably share in, as it appears others of them
were not without such expectations when elsewhere they become
petitioners to sit at his right and left hand in his kingdom (the
places or thrones of those phylarchs, or princes of tribes that
sat next to the royal throne.) Now hereupon when our Saviour
tells them what was first coming, and was nearer at hand, that
he must be taken from them, suffer many things, be delivered
over unto death, &c. Peter very gravely takes on him to re
buke him, Master favour thyself, this shall not be unto thee:
no by no means! Full of thoughts, no doubt his mind was at
what was said. And whence did they proceed but from a ter
rene spirit ? and that the notion of worldly dignity had formed
his mind, and made it intent upon a secular kingdom. It was
not abstractly, his care for Christ himself he was so much trou
bled at; as what would become of his own great designs and
hopes. Therefore our Saviour calls him satan, the name of
that arch-enemy, the usurping God of this world, who had as
yet too much power over him, and tells him, "Thou savourest
not the things that be of God, but the things that be of men,"
us though he had said a satan icat spirit hath possessed thee, get
thee behind me. And so seeks to repress that unsavoury steam
oi fuliginous earth-sprung thoughts,which he perceived arose in
his mind.
It .were a great felicity to be able to pass through this present
FOR THE FUTURE. 323
state with that temper of mind as not to he liable to vexatious
disappointments. And whereas the things that compose and
make up this state are both little and uncertain, so that we may
as well be disappointed in having, as in not having- them. Our
way were, here, not to expect, but to have our minds taken up
with the things that are both sure arid great, that is, heavenly,
eternal things : where we are liable to disappointment neither
way. For these are things that we may upon serious diligent
seeking both most surely obtain and possess, and most satisfyingly
enjoy. And the more our minds are employed this way, the
less will they incline the other. As no man that hath tasted old
wine presently desireth new, for he saith the old is better. The
foretastes of heaven are mortifying towards all terrene things.
No one that looks over that 11. to the Hebrews would think
those worthies, those great heroes there reckoned up, troubled
themselves much with thoughts of what they were to enjoy or
suffer in this world. To see at what rate they lived, and acted,
it is easy to collect they were not much concerned about tem
porary futurities. Whence was it? they lived by that faith that
was the substance of things hoped for, and the evidence of things
not seen, that exalted, raised, and refined their spirits, and
carried them above an empty, unsatisfying, vain world. And
again,
(8.) All such thoughtfulness is forbidden as proceeds from
want of self-denial, patience and preparedness for a suffering
state. A heart fortified and well postured for suffering is no sus
ceptible subject of those ill impressions. They fall into weak
minds, tender, soft, and delicate, that reckon themselves cre
ated, and embodied in flesh, only to taste and enjoy sensible de
lights : and that they came into this world to be entertained,
and divert themselves with its still -fresh, and various rarities.
We are deeply thoughtful because we cannot deny ourselves,
and bear the cross ; and have not learned to endure hardship, as
goodsoldiers of Christ Jesus. Our shoulders are not yet fitted
to their burden. Some perhaps think themselves too conside
rable, and persons of too great value to be sufferers. I am too
good, my rank too high, my circumstances too-little vulgar.
Hence, contempt, disgrace and other more sensibly pinching
hardships are reckoned unsuitable for them, and only to be en
dured by persons of lower quality ; so that the very thoughts of
suffering are themselves unsufferable. Whereupon, when the
exigency of the case urges, and they can no way decline, they
cannot but think strange of the fiery trial, and count a strange
thing is happened to them. The matter was very unfamiliar un
to their thoughts, and they are as heifers wholly unaccustomed
$24 OF THOUGHTFULNESS
to this yoke. And now upon the near prospect of so frightful a
spectacle, as unavoidable suffering ; a mighty resistless torrent
of most turbid thoughts, breaks in upon them at once. And
they are (as a surprised camp) all in confusion. Sorrowful,
fearful, discontentful, repining, amazed thoughts do even over
whelm and deluge their souls. And all these thoughts do even
proceed from want of thinking. They think too much now,
because, before they thought too little. Whereas did we la
bour by degrees to frame our spirits to it, to reconcile our minds
to a sufFering state, (as they do horses intended for war, by a
drum beaten under their nose, a pistol discharged or trumpet
sounded at their very ear,) did we inure ourselves much to
think of sufFering, but yet to think little and diminishingly of
it, and little of ourselves, who may be the sufferers ; I am
(sure) not better than those that have suffered before me in for
mer times, such as "of whom the world was not worthy ;" we
should be in a good measure prepared for whatever can come,
and so not be very thoughtful about anything that shall.
2. That thoughtfulness is forbidden too which tends to evil,
such as hath an evil tendency.
( I .) Such as tends to evil negatively, that is to no good ; all
that is to purpose. For we are apt when we see things go
otherwise than we would have them, to exercise our contriving
thoughts as deeply as if we were at the head of affairs, and had
them in our own hand and power, and could at length turn the
stream this way or that. But do we not busy our ourselves about
matters all the while wherein we can do nothing ? when things
are out of our power, are not of the rot, e$' vj/xry, belong not to
us, are without our reach, and we can have no influence upon
them this way or that, yet we are prone over-earnestly to con
cern ourselves. And as men (in that bodily exercise) when
the bowl is out of their hands variously writhe and distort their
bodies, as if they could govern its motion by those odd and ri
diculous motions of theirs ; so are we apt to distort our minds
into uncouth shapes and postures, to as little purpose, more
pernicious, and upon a true account not less ridiculous. As our
Saviour warns us to beware of idle words, such as can do no
work (as the greek imports) so we should count it disallowed us
too (for the same reason) to think idle thoughts. The thought-
fulness our Saviour intends to forbid, you see how he charac
terizes, such as will not add a cubit, not alter the case one way
or other, that is, that is every way useless to valuable or good
purposes. The thinking power is not given us to be used in
vain ; especially, whereas it might be employed about matters
of great importance to us at the same time. Which serves
FOR TUB FUTURE. 325
to introduce a further character of undue thoughtiulness,
namely,
(2.) Such as tends, to divert us from our present duty. Our
minds are not infinite, and cannot comprehend all things at
once. We are wont so to excuse our not having attended to
what another was saying to us, that truly we were thinking on
somewhat else. Which is a good excuse, if neither the person
nor thing deserved more regard from us. But if what was pro
pounded were somewhat we ought to attend to, it is plain we
were diverted hy thinking on what, at that time, we ought not.
When men are so amused with their own thoughts that they are
put into a state of suspence, and interruption from the proper
business of their calling, as Christians, or men, or when their
thoughts run into confusion, and are lost as to their present
work, such are, certainly, forbidden thoughts. When they
think of everything but what they should think of. A few pas
sant thoughts would surely serve turn for what is not my business.
I have business of my own that is constant and must be mind
ed at all times, be they what they will. But when the times
generally do not please us, upon every less grateful emergency
we overdo it in thinking ! It is rational and manly to behave
ourselves in the world as those that have a concern in it, under the
common Ruler of it, and for him : and not to be negligent ob
servers how things go in reference to his great and all-compre
hending interest. But the fault is, that our thoughts are apt to
be too intense, and run into excess, that we crowd and throng
ourselves with thoughts, and think too much to think well,
consider so much what others do or do not, that we allow no
place nor room for thoughts what we are to do ourselves,
even in the way of that our constant duty, which no times, nor
state of things can alter or make dispensable : that is, to pray
continually with cheerful trust : to live in the love, fear, and
service of God : to work out our own salvation : to seek the
things that are above : to govern and cultivate our own spirits :
to keep our hearts with all diligence : to do all the good we can
to others, &c. As to these things we stand astonished, and a
men that cannot find their hands. We should endeavour to
range, and methodize our thoughts, to reduce them into some
order (which a crowd admits not) that we may have them dis
tinctly applicable to the several occasions of the human and
Christian life. And with which useful order whatever consists
not, we should reckon is sinful and forbidden.
(3.) Such as not only confounds, but torments the mind
within itself, gives it inward torture, distracts and racks it, as the
word in the text more peculiarly signifies ((** ftvTv) to pluck
326 OF THOUGHTFULNESS
and rend a thing in pieces, part from part, one piece from an
other. Such a thoughtful ness as doth tear a man's soul, and
sever it from itself. There is another word of very emphatical
import too which is used in forbidding the same evil,(Luk. i 2.29}
ju,vj f*6feaft(*f$if j be not in suspence, do not hover as meteors,
do not let your minds hang as in the air, in a pendulous, un
certain, unquiet posture; or be not of an inconsistent mind as a
critical writer phrases it, (Heinsius,) or as we may add, that
agrees not, that falls out and fights with itself, that with its own
agitations sets itself on fire, as meteors are said to do. Thoughts
there are that prove as fire-brands to a man's soul, or as darts
and arrows to his heart, that serve to no other purpose but to in
flame and wound him. And when they are about such things
(those less-considerable e vents of to-morrow) that all this might
as well have been spared, and when we disquiet ourselves in
vain, it cannot be without great iniquity. God who hath greater
dominion over us than we have over ourselves, though he dis
quiet our spirits for great and important ends; put us to undergo
much smart and torture in our own minds, cause us to be
pricked to the heart, and wounded, in order to our cure, and
have appointed a state of torment for the incurable; yet he doth
not afflict willingly nor grieve the children of men. It is a
thing he wills not for itself. Those greater ends make it ne
cessary, and put it without the compass of an indifferent choice.
Much less should we choose our own torment as it were for
torments sake, or admit thoughts which serve for no other pur
pose. It is undutiful ; because we are not our own ; we violate,
and discompose the temples of the Holy Ghost, where since he
vouchsafes to dwell, we should as much as in us is provide he
may have an entirely peaceful and undisturbed dwelling. It is
unnatural, because it is done to ourselves. A felony de se.
Whoever hated his own flesh ? No man cuts and wounds and
mangles himself; but a mad-man, who is then not himself, is
outed and divested of himself. He must be another thing from
himself, before he can do such acts of violence even to the
bodily part, how much more valuable, and nearer us, and more
ourself is our mind and spirit ? But this is the case in the mat
ter of inordinate thoughts and care. We breed the worms that
gnaw and corrode our hearts. Worms ? yea the serpents, the
vultures, the bears and lions. Our own fancies are creators of
what doth thus raven, and prey upon ourselves. Our own
creature rents and devours us.
(1.) Such as excludes divine consolation, so that we cannot
relish the comforts God affords us, to make our duties pleasant,
*nd our afflictions tolerable ; or is ready to afford. In the mul-
FOR THE FUTURE. 327
titude of my thoughts within me, thy comforts delight my soul,
Ps. 94. 19. Those thoughts, if they were afflicting and trou
blesome, they were not so without some due measure or limit,
while they did not so fill the whole soul as to exclude so need
ful a mixture. But how intolerably sinful a state is it when
the soul is so filled, and taken up, prepossessed already, with its
own black thoughts, that there is no room for better ! And its
self-created cloud is so thick and dark that it resists the heavenly
beams, and admits them not in the ordinary way to enter and
insinuate. When the disease defies the remedy, and the soul
refuses to be comforted, as Ps. JJ. 2. This seems to have been
the Psalmist's case, not that he took up an explicit, formed re
solution against being comforted ; but that the present habit of
his mind and spirit was such that it did not enter with him - 9
and that the usual course did not succeed in order to it, for it
follows, "I thought on God and was troubled/' which needs
not to be understood so, as if the thoughts of God troubled him,
but though he did think of God he was yet troubled. The
thoughts of God were not the cause of his trouble, but the in
effectual means of his relief. Still he was troubled notwith
standing he thought of God, not because. For you see he was
otherwise troubled, and says, " In the day of my trouble I
sought the Lord." He took the course which was wont not to
fail, but his mind was so full of troublous thoughts before, that
when he remembered God, it proved but a weak essay. The
strength of his soul was pre-engaged the other way, and the
stream was too violent to be checked by that feebler breath
which he now only had to oppose it. Though God can ar
bitrarily, and often doth, put forth that power as to break and
scatter the cloud, and make all clear up on a sudden ; yet also,
often, he withholds in some displeasure that more potent influ
ence, and leaves things to follow, with us, their own natural
course, lets our own sin correct us, and suffers us to feel the
smart of our own rod. For we should have withstood begin
nings, and have been more early in applying the remedy before
things had come to this ill pass. Because we did not when we.
better could, set ourselves to consider, and strive and pray ef
fectually, the distemper of our spirits is now grown to that
height that we would and cannot. In that great distress which
befel David at Ziglag, when he finds his goods rifled, his near
est relatives made captives, that city itself the place of his re
pose, the solace of his exile, reduced to a ruinous heap ; his
guard, his friends, the companions of his flight, and partakers
of all his troubles and dangers, become his most dangerous
enemies, for they mutiny and conspire against him, and speak
32S OF THOUGHTFTJLNESS
of stoning him : the common calamity imbitters their spirits,
and they are ready to fly upon him, as if he had done the Ama-
lekites part, been the common enemy, and the author of all
that mischief; in this most perplexing case he was quicker in
taking the proper course, immediately turns his thoughts up
wards while they were flexible, and capable of being directed,
and comforted himself in the Lord his God. All that afflicting
thoughfulpess which is the consequent of our neglecting sea
sonable endeavours to keep our minds under government and
restraint, while they are yet governable ; and which hereupon
renders the consolations of God small, and tasteless to Us 3 is cer
tainly of the prohibited sort.
(5.) Such as tends to put us on a sinful course for the avoid
ing dangers that threaten us. When we think of sinning to
day, lest we should suffer to-inorrow. If it be but one particu
lar act of sin by which we would free ourselves from a present
danger, or much more if our thoughts tempt and solicit us to a
course of apostacy, which (Ps. 85. 8.) is a returning to folly.
The thing now speaks itself, the thought of foolishness is sin,
(Prov. 24. 9.) When upon viewing the state of affairs a man's
thoughts shall suggest to him, I can never be safe I perceive in
this way; great calamities threaten the profession,! have hither
to been of. And hence he begins to project the changing his
religion, to meditate a revolt. In this case deliberate est
descivisse, to deliberate is to revolt. A disloyal thought hath
in it the nature of the formed evil to which it tends. Here is
seminal apostacy. The cockatrice egg, long enough hatched,
becomes a serpent ; and therefore ought to be crushed betime.
A man's heart now begins sinfully to tempt him, (as he is never
tempted with effect, till he be led away by his own heart and
enticed Jam. 1. 14.) And now is the conception of that sin,
which, being finished, is eventually mortal, and brings forth
death, v. 15.
(6.) Such as tends unto visible dejection and despondency,
such as in the course of our walking shall make a shew, and ex
press itself to the discouragement of the friends of religion or
the triumph of its enemies. It may be read in a man's coun
tenance many times when he is unduly thoughtful. Cares fur
row his face and form his deportments. His looks, his mien, his
behaviour shew a thoughtful sadness.
Now when such appearances exceed our remaining constant
cause of visible cheerfulness, the thoughtfulness whence they
proceed cannot but be undue and sinful. As when the ill
aspect of affairs on our interests clothes our faces with fear and
sorrow ; our countenances are fallen, and speak our hearts sunk,
FOR THE FUTURE. 32$
so that we even tell the world we despair of our cause, and our
God. This, besides the distrust, which is the internal, evil
cause spoken of before, tends to a very pernicious effect ; to con
firm the atheistical world, to give them the day, to say with them
the same thing, and yield them the matter of their impious
boast, there is no help for them in God. And all this, when
there is a true, unchangeable reason for the contrary temper a*id
deportment. For still that one thing " the Lord reigns," hath
more in it to fortify and strengthen our hearts and compose us
to cheerfulness, and ought to signify more with us to this pur
pose, than all the ill appearances of things in this world can do
to our rational dejection. The Psalmist, (Ps. 96, 11, 12,
13) reckons all the world should ring of it, that the whole crea
tion should partake from it a diffusive joy. Let the heavens re
joice, and let the earth be glad : let the sea roar and the fulness
thereof; let the field be joyful, and all that is therein : then
shall all the trees of the wood rejoice, before the Lord, for he
cometh, he cometh to judge the earth, &c. He accounts all
the universe should even be clothed hereupon with a smiling
verdure. And what ? are we only to except ourselves, and be
an anomalous sort of creatures ? shall we not partake in that
common dutiful joy, and fall into concert with the adoring loyal
chorus ? Will we cut ourselves off from this gladsome obsequi
ous throng ? And what should put a pleasant face and aspect
upon the whole world, shall it only leave our faces covered
with clouds, and a mournful sadness ?
Briefly, that we may sum up the evil of this prohibited
thoughtfulness, as it is to be estimated from its ill effects to which
it tends, whatsoever, in that kind, hath a tendency either dis
honourable and injurious to God, or hurtful to ourselves, we are
to reckon into this class, and count it forbidden us. Where
fore it remains that we go on to the other part of the intended
discourse, namely,
II. The enforcement of the prohibition. For which purpose
we shall take into consideration the following part of the verse ;
" To-morrow shall take thought for the things of itself, suffici
ent for the day is the evil thereof." The evil forbidden is care
fulness about the future, as we read it, taking thought, which
is a more general expression than the greek word doth amount to.
AH thinking is not caring. This is one special sort of thoughts
that is here forbidden, careful thoughts, and one special sort of
care, not about duty but event, and about event wherein it doth
not depend upon our duty, that ia, considered abstractly from it,
and so the thing intended is, that doing all that lies within the
compass of our duty to promote any good event, or to hinder
VOL. ii. 2 u
330 OF THOUGHTFtLNESS
bad, that then we should cease from solicitude about the suc
cess. From such solicitude, most especially, as shall be either
distrustful, or disquieting, or more generally, that shall be, any
way, either injurious to God, or prejudicial to ourselves.
Now for the pressing of this matter upon our practice, these
subjoined words may be apprehended to carry, either but one
and the same argument, in both the clauses ; or else two distinct
ones; according asthe former shall be diversly understood. For,
these words, "To-morrow shall take care for the things of itself,"
are understood by some to carry, but this sense with them, as though
he had said, " To-morrow will bring its own cares with it, and
those perhaps afflicting enough, and which will give you suffi
cient trouble when the day comes. To-morrow will oblige you
to be careful about the things thereof, and find you business and
molestation enough." Which is but the same thing in sense
with what is imported in the following words : " sufficient for
the day is the evil thereof." Or else those former words may
be understood thus, " to-morrow shall take care for the things
of itself ;" that is," to-morrow and the things of to- morrow shall
be sufficiently cared for otherwise, without your previous care.
There is one that can do it sufficiently, do not you impertinently
and to no purpose concern yourselves." It is implied there is
some one else to take that care,whose proper business it is. The
great God himself is meant, though that is not expressly said,
the design being but to exclude us ; and to say who should not
take care, not who should. That is therefore left at large, and
expressed with that indifferency, as if it were intended to signi
fy to us, that it was no matter who took care so we did not.
That we should rather leave it to the morrow to put on a person
and take care ; than be ourselves concerned 5 that whose part
soever it is, it was none of ours. A form of speech not unex
ampled elsewhere in Scripture. " Let the dead bury their dead"
only follow thou me ; as if he said : sure somebody will per
form that part. It will be done by one or other, more properly
than by you, who have devoted yourself to me, and are become
a sacred person (not permitted by the law to meddle with a dead
body, as a learned person glosses upon that place.) And, in
common speech, especially of superiors to inferiors, such anta-
naclasesy (as the figure is called) are frequent. And the same
word used over again, when in the repetition (though here it be
otherwise) we intend not any certain sense ; more than that we
would, with the more smartness and pungency, repress an in
clination we observe in them to somewhat we would not have
them do, or more earnestly press the thing we would have done,
FOR THE FUTURE. 331
80 that we need not in that expression trouble ourselves to ima
gine any such mystical meaning, as, let them that are dead in
sin bury them that are dead for sin ; or that it intends more,
than, be not concerned about that matter. And to shew the ab
soluteness of the command, it is given in that form of words
that it might be understood he should not concern himself about
that business in any case whatsoever, as if he had said, suppose,
what is not likely, that there were none else that would take
care ; or none but the dead to bury the dead; yet know, that at
this time I have somewhat else to do for you : when it is, in the
mean time tacitly supposed, and concealed, that the matter
might well enough be left to the care of others. So here, while
it is silently intimated that the things of the morrow shall be
otherwise sufficiently cared for, by that wise and mighty provi
dence that governs all things, and runs through all time, yet
our intemperate solicitude is, in the mean time, so absolutely
forbidden, that we are not to be allowed in it, though there
were none, but the feigned person of the morrow, to take care
for what should then occur. Yet the main stress is laid upon the
concealed intimation all the while, as a thing whereof he was
secure, and would have his disciples be too, that the business of
providing for the morrow would be done sufficiently without
them. And now according to this sense of those words, there
are two distinct considerations, contained in this latter part of
the verse, both which we shall severally make use of, for the
purpose for which they are propounded by our Saviour, namely,
the pressing of what he had enjoined In the former part of the
verse. And we may thus distinctly entitle them, the unprofita
bleness and the hurtfulness of this forbidden care.
First. The former may well bear that title ; the inutility or
unprofitableness of our care. To-morrow shall take care for the
things of itself, that is, they shall be sufficiently cared for with
out you. Now under that head of unprofitableness, we may
conceive these two things to be comprehended : that we do
not need to attempt any thing : and that we can effect nothing
by that prohibited care of ours : that we neither need, nor (to
any purpose) can concern ourselves about such matters.
1. That we do not need. They are under the direction of
his providence who can manage them well enough himself.
And unto this head several things do belong, which if they be
distinctly considered, will both discover and highly aggravate
that offence of immoderate thoughtfulness. As,
(1.) That, through that needless care of ours, we shall but \
neglect (as was formerly said) our most constant indispensable
duty. That will not be done as it ought. We should study to /
332 O* THOUGIITFULNE5S
be quiet, and do our own business, as is elsewhere enjoined,
upon another account. We have a duty incumbent, which,
\vhat it is we are told, in the general, and at the same time en
couraged against interrupting care, Psal. 37- 3. Trust in the
Lord and do good, and you shall dwell in the land, and verily
you shall be fed. Some perhaps are apt to have many a care
ful thought of this sort. " Alas ! We are afraid the condition
of the land maybe such as we shall not be able to live in it."
No, (it is said) never trouble your thoughts about that. Only
neglect not your own part. Trust in the Lord, and do good,
and it will be well enough. You shall dwell in the land, and
verily you shall be fed.
(2.) We shall make ourselves busybodies in the matters of
another,(l. Pet. 4, 15.) as it were,play the bishops in another's
diocese, as the word there imports. We shall but be over officious,
and undecently pragmatical in intermeddling. Our great care
should be, when we count upon suffering, that we may not suf
fer indecently, or with disreputation (in their account who are
fittest to judge) much less injuriously to a good cause, and a
good conscience. Which we cannot fail to do, if we suffer out
of our own place and station, and having intruded ourselves into
the affairs and concerns that belong to the management of ano
ther hand. And,
(3.) It is to be considered who it is that we shall affront, and
whose province we invade in so doing, namely, of one that can
well enough manage all the affairs of to-morrow, and of all fu
ture time, the Lord of all time, in whose hands all our times
are, and all time. A province in the administration whereof
there is no danger of defect or error. And,
(4.) It is to be considered that we shall do so, not only with
out a call, but against a prohibition. It is reckoned, among
men, a rudeness, to intrude into the affairs of another uninvited^
how much more if forbidden ? It gives distaste and offence : and
the reason is plain, for it implies a supposition of their weakness
and that they are not able to manage their own affairs them
selves. And as we thereby cast contempt upon another, so, at
the same time, we unduly exalt and magnify ourselves, as if
we understood better. Such a comparison cannot but be
thought odious. But now take this as an addition to the former
consideration, and the matter rises high, and carries the same
intimation with it in reference to the All-wise and Almighty
God. No ? Is not he likely to bring matters to any good pass
without us ? And are we therefore so concernedly looking over
the shoulder ; thrusting in our eye, and sending forth our cares
to run and range into his affairs and business ? This is a vveari^
some impertinence. A prudent man would not endureJt.
FOR THE FUTURE. 333
Nor are those words ^inapplicable to this purpose, "seems it
a small thing to you to weary men, but you will weary my God
also?" Isa. 7 13. They were spoken to a purpose not unlike.
For observe the occasion. There were at that time the two
kings with their combined power, of Syria and Israel come up
against Jerusalem and the house of David, meaning the king
Ahaz. It is said hereupon of him,and the people with him,"Their
hearts were moved as the trees of the wood are moved with the
wind.'' Full of thoughts, of cares and fears they were, no
doubt. O ! what will become of this matter ? what will be the
event ? And the prophet comes with a comfortable message to
them from God. But their hearts were so pre-possessed with
their own fears, it signifies nothing. A confirmation is offered,
and refused. The pretence was, he would not tempt God by
asking a sign even when he was bidden. A hypocritical pre
tence, made only to cover a latent distrust. Thereupon, saith
the prophet, is it a small thing to weary men (meaning himself
who was but the messenger) but that you will weary my God
also ? that is who sent him ; and who went not about to put
the affrighted prince, and his people, upon anything, but to
trust him and be quiet : no agitation of whose minds was requi
red to their safety. They are not directed, as if all lay upon
them, to hold a council, and contrive, themselves, (at this
time) the means of their preservation. Nor should they, with
disturbed minds. Neither are we (in the sense that hath been
given) required or allowed to use our care in reference to the
things of to-morrow. The stress of affairs lies not upon us.
The events that belong to to-morrow, or the future time, what
ever it be, will be brought about, whether we so care or care
not. Our anxiety is needless in the case. What will not to
morrow come and carry all its events in it that belong to it,
without us ? will not the heavens roll without us ? and the sun
rise and set ? the evening come and also the morn ? the days,
and all that belongs to the several days of succeeding time ?
will not all be brought about without our care think we ? how
was it before we were born ?
2. There is also comprehended besides, under that head of
unprofitableness, our impotency to effect anything by our care,
As we do not need, so nor are we able. That is unprofitable,
which willnot serve our turn, nor do our business. This forbidden
care leaves things but as we found them. It is true, that may
be some way useful, that is not absolutely necessary, but if be
sides that no necessity there be also an absolute uselessness, the
argument is much stronger. All this prohibited care of ours
contribute anything, to the hindering of bad events or
334 OF THOUGHTFULNBS8
promoting of good. And that, neither as to our own private
affairs nor, much less as to those that are of public concern
ment.
(1.) Not as to our own private affairs, which the series of om
Saviour's discourse hath directer reference unto, what we shall
cat, and drink, and how be clothed. How' to maintain and
support life,and add to our days and the comfort of them. We
cannot add (it is said) so much as one cubit (v. 27-) to our
stature. So we read that word, which perhaps (by the way) as
a noted expositor observes, may better be read age. The word
signifies both. It would seem indeed something an enormous
addition to have a cubit added to the stature of a grown man,
but the same word (fyXiX/*) signifying also age, that seems
here the fitter translation. It is therefore as if he had said,
"Which of you by taking thought can make the least addition
to his own time ? Nor is it unusual to speak of measures of that
kind, in relation to time, as a span, a hand-breath, and the
like. And so is cubit as capable of the same application.
Our anxiety can neither add more nor less.
(2.) Much less can it influence the common and public af
fairs. Our solicitude, what will become of these things ? how
shall the Christian or protestant interest subsist ? much more
how shall it ever come to thrive and prosper in the world ? so
low, so depressed and despised as it may seem ? how will it be
with it to-morrow ? or hereafter in future time ? what doth it
contribute ? I speak not to the exclusion of prayer, nor of a
dutiful, affectionate concernedness, that excludes not a cheer
ful, submissive trust ; and what will more than this avail? If
we add more, will that addition mend the matter ; or do we in
deed think, when the doing of our duty prevails not, that our
anxiety and care beyond our duty shall ? Can that change times
and seasons, andjnend the state of things to-morrow or the next
day? Will to-morrow become, by means of it, a fairer or a calm
er day, or be without it a more stormy one ? We might as well
think by our care, to order the celestial motions, to govern the
tides, and retard or hasten the ebbs and floods ; or by our breath
check and countermand the course of the greatest rivers. We,
indeed and all things that time contains and measures, are car
ried as in a swift stream, or on rapid floods. And a man, at sea,
might as well attempt, by thrusting or pulling the sides of the
ship that carries him, to hasten or slacken its motion, as we by
our vexatious care to check or alter the motions of providence
this way or that. Do we think to posture things otherwise than
God hath done ? Will we move the earth from its centre ?
Where will we find another earth whereon to set our foe; t
FOR THE FUTURE. 335
Secondly. We have to consider not only the unprofitableness
bwt hurtfulness of this forbidden care. It not only doth no good*
butitis sure to do us a great deal of harm. That is the con
sideration intimated in the latter words, " sufficient for the day
is the evil thereof." We shall but accumulate evils unto our
selves by it, to no purpose. Our undue solicitude cannot add
to our time or comforts (as was said) but it may much diminish,
and detract from them. Whereas every several day that pass-
eth, may have enough in it, and be of itself sufficiently fraught
with perplexity, trouble, and sorrow. All that, added to the
foregoing burden of excessively careful forethoughts, may over
whelm and sink us. There are sundry particular considerations
tkat fall in here also.
1. That by this means we shall suffer the same thing over
and over, which we needed not suffer more than once. It ob
tained for a proverb among the f Arabians, " An affliction is
but one to him that suffers it, but to him that with fear expects
it, double." I shall suffer the evil of to-morrow this day and
to-morrow too. Yea, and by this course, I may bring all the
evil of all my future time, into each several day, and may suffer
the same affliction a thousand times over, which the benignity
of providence meant, only, for my present exercise, when he
should think it most fit and seasonable to lay it on.
2. I may, by this means, suffer, in my own foreboding ima
gination, many things that really, I shall never suffer at all,
for the events may never happen, the forethoughts whereof do
now afflict me. And what a foolish thing it is to be troubled
before-hand at that which for ought I know will never be, and
to make a certain evil of an uncertain !
3. And it is further to be considered, that all the trouble I
surfer in this kind is self trouble. We therein but afflict our
selves. And it adds a great sting to affliction that I am the author
of it to myself. For besides the unnaturalness of being a self-
tormentor (which was formerly noted) it is the more afflicting,
upon review, by how much more easily it was avoidable. We
are stung with the reflection on our own folly,as any man is apt
to be, when he considers his having run himself into trouble,
which, by an ordinary prudence he might have escaped. ', With
what regret may one look back, upon many by-past days,
wherein I might have served God with cheerfulness in my
calling, " walking in the light of the Lord," which I have
turned into days of pensive darkness, to myself, by only my own
f The collection of Arabian proverbs illustrated by the notes of
Jo$ Scalig. and Erpen.
326 OF THOUGHTFULNESS
and rend a thing in pieces, part from part, one piece from an
other. Such a thoughtfulness as doth tear a man's soul, and
sever it from itself. There is another word of very emphatical
import too which is used in forbidding the same evil,(Luk. i 2.29}
IA,YI i^eleugt&a^ey be not in suspence, do not hover as meteors,
do not let your minds hang as in the air, in a pendulous, un
certain, unquiet posture ; or be not of an inconsistent mind as a
critical writer phrases it, (Heinsius,) or as we may add, that
agrees not, that falls out and rights with itself, that with its own
agitations sets itself on fire, as meteors are said to do. Thoughts
there are that prove as fire-brands to a man's soul, or as darts
and arrows to his heart, that serve to no other purpose but to in
flame and wound him. And when they are about such things
(those less-considerable events of to-morrow) that all this might
as well have been spared, and when we disquiet ourselves in
vain, it cannot be without great iniquity. God who hath greater
dominion over us than we have over ourselves, though he dis
quiet our spirits for great and important ends; put us to undergo
much smart and torture in our own minds, cause us to be
pricked to the heart, and wounded, in order to our cure, and
have appointed a state of torment for the incurable; yet he doth
not afflict willingly nor grieve the children of men. It is a
thing he wills not for itself. Those greater ends make it ne
cessary, and put it without the compass of an indifferent choice.
Much less should we choose our own torment as it were for
torments sake, or admit thoughts which serve for no other pur
pose. It is undutiful ; because we are not our own ; we violate,
and discompose the temples of the Holy Ghost, where since he
vouchsafes to dwell, we should as much as in us is provide he
may have an entirely peaceful and undisturbed dwelling. It is
unnatural, because it is done to ourselves. A felony de se.
Whoever hated his own flesh ? No man cuts and wounds and
mangles himself; but a mad-man, who is then not himself, is
outed and divested of himself. He must be another thing from
himself, before he can do such acts of violence even to the
bodily part, how much more valuable, and nearer us, and more
ourself is our mind and spirit ? But this is the case in the mat
ter of inordinate thoughts and care. We breed the worms that
gnaw and corrode our hearts. Worms ? yea the serpents, the
vultures, the bears and lions. Our own fancies are creators of
what doth thus raven, and prey upon ourselves. Our own
creature rents and devours us.
(4.) Such as excludes divine consolation, so that we cannot
relish the comforts God affords us, to make our duties pleasant,
and our afflictions tolerable ; or is ready to afford. In the mul-
FOR THE FUTURE. 327
titude of my thoughts within me, thy comforts delight my soul,
Ps. 94. 19. Those thoughts, if they were afflicting and trou
blesome, they were not so without some due measure or limit,
while they did not so fill the whole soul as to exclude so need
ful a mixture. But how intolerably sinful a state is it when
the soul is so filled, and taken up, prepossessed already, with its
own black thoughts, that there is no room for better ! And its
self-created cloud is so thick and dark that it resists the heavenly
beams, and admits them not in the ordinary way to enter and
insinuate. When the disease defies the remedy, and the soul
refuses to be comforted, as Ps. 77 2. This seems to have been
the Psalmist's case, not that he took up an explicit, formed re
solution against being comforted ; but that the present habit of
his mind and spirit was such that it did not enter with him ;
and that the usual course did not succeed in order to it, for it
follows, "I thought on God and was troubled," which needs
not to be understood so, as if the thoughts of God troubled him,
but though he did think of God he was yet troubled. The
thoughts of God were not the cause of his trouble, but the in
effectual means of his relief. Still he was troubled notwith
standing he thought of God, not because. For you see he was
otherwise troubled, and says, " In the day of my trouble I
sought the Lord." He took the course which was wont not to
fail, but his mind was so full of troublous thoughts before, that
when he remembered God, it proved but a weak essay. The
strength of his soul was pre-engaged the other way, and the
stream was too violent to be checked by that feebler breath
which he now only had to oppose it. Though God can ar
bitrarily, and often doth, put forth that power as to break and
scatter the cloud, and make all clear up on a sudden ; yet also,
often, he withholds in some displeasure that more potent influ
ence, and leaves things to follow, with us, their own natural
course, lets our own sin correct us, and suffers us to feel the
smart of our own rod. For we should have withstood begin
nings, and have been more early in applying the remedy before
things had come to this ill pass. Because we did not when we.
better could, set ourselves to consider, and strive and pray ef
fectually, the distemper of our spirits is now grown to that
height that we would and cannot. In that great distress which
befel David at Ziglag, when he finds his goods rifled, his near
est relatives made captives, that city itself the place of his re
pose, the solace of his exile, reduced to a ruinous heap; his
guard, his friends, the companions of his flight, and partakers
of all his troubles and dangers, become his most dangerous
enemies, for they mutiny and conspire against him, and speak
338 OF TMOUGHTFULNESS
of aH the divine laws, that they are visibly, and with admirable
suitableness, contrived for the good and felicity of mankind,
and seem but obligations upon us to be happy. Such as in the
keepiog whereof there is great reward, Ps. 19. 11, And, in this
particular one, how observably hath our Lord, as it were stu
died our quiet, and the repose of r minds ! How (especially)
doth the benignity and kindness of the holy Law-giver appear
in it ! upon comparing this consideration with the precept it
self. Take no thought for to-morrow, sufficient for the day is
the evil of it. As though he had said I would not have you
over-burdened ; I would have you be without care. It imports a
tenderness of our present comfort; which he many other ways
expresses of our future safety and blessedness. As though he
should say, 1 would have you go comfortably through the world,
where you are in a pilgrimage and a wayfaring condition ; I
would not have you oppressed, ncr your spirits bowed down with
too heavy a burden. And it is elsewhere inculcated. Casting
all your care on him, for he careth for you, (1 Pet. 5. 7.) In
nothing be careful (Phil. 4. 6.) but, in all things, let your re
quests be made known to God, with thanksgiving ; 'and the
peace of God (so it immediately follows) which passeth all un
derstanding, shall keep your hearts and minds. Commit thy
way to the Lord, devolve k on him, as the word signifies, Ps,
37. 5. trust also in him, and he will bring it to pass. If we
be so wise as to observe his rule and design, we shall be wise for
ourselves. And that tranquillity and calmness of spirit, which
many heathens have so highly magnified, ancl which their phi
losophy sought, our religion will possess and enjoy. But if we
neglect, and disregard him herein ; we shall bring an evil into
to-day that neither belongs to this day, nor to any other. It is
true indeed, God doth often point us out the day, wherein we
must suffer such and such external evils, and as it were say to us,
** Now is your day of suffering." Sometimes by his providence
alone, when I have no way of escape ; sometimes by the con
currence of his word and providence, when the one hems me in,
on the one hand, the other on the other. He hath now set m$
a day for suffering, in this or that kind, but none for sinning ift
this kind, nor in any other. Why shall I draw in evils to
this day, from to-morrow, that belong neither to this day nor
to to-morrow.
The sum is, whether we regard our innocency or our peace,
whether we would express reverence to God, or a due regard to
ourselves. If we would do the part either of pious and religious
or of rational and prudent men, we are to lay a restraint upon
ourselves in this matter. Have we nothing to employ ^ur
FOB THE FUTURE. 3 ..if*
thoughts about, that concerns us move ? nothiag wherein; we
may use them to better purpose ? Is these nothing wherein, we
are more left at liberty I or nothing aboijt which we are more
bound in duty to think ? Unless we reckon that thoughts are
absolutely free, and that we may use our thinking power as we
please j and that the divine government doth not extend to our
minds ? (which if it do not, we confound God's government,
and man's, and there is an end of all internal sin and duty ;
and of the first and most radical differences of moral good and
vil) we can never justify ourselves in such a range of thoughts
and cares, as this we have been speaking of. And it is very un
reasonable to- continue a course we cannot justify. A transient
action done against a formed judgment would be reflected on
with regret and shame by such as are not arrived to that pitch
as not to care what they do. But to persist in a condemned
course of actions, must much more,, argue a profligate consci
ence enfeebled and mortified to that degree as ta have little
sense left of right and wrong. Where it is so, somewhat else is
requisite to a cure, than mere representing the evil of that course.
What that can do hath been tried already. And when men
have been once used to victory, over their own judgments, and
consciences; every former defeat makes the next the easier ;
till at length, light and conscience become such contemptible
baffled things, as to signify nothing at all, to the governing of
practice> this way or that*
The only thing that can work a redress, is to get the temper
of our spirits cured ; which will mightily facilitate the work
and business of conscience, and is necessary, even where it is
most lively and vigorous. For to be only quick at discerning
what we should be, and do, signifies little against a disinclined
heart. Therefore for the rectifying of that, and that our incli
nations,, as well as our judgments, may concur, and fall in with
our duty in this matter, I will only recommend in order hereto
by way of direction (among many that might be thought on)
these two things.
(1.), That we use more earnest endeavour to be, habitually,
under government, iareference to our thoughts, and the inward
workings of our spirits. For can we doubt of the obligation of
the many precepts that concern, immediately, the inner man ?
to love, to trust, to fear, to rejoice in God, &c.? What becomes
of all religion, if the vital principles of it be thought unnecessa
ry ? Do not all the laws of God that enjoins us any duty, lay
their first obligation upon our inward man ? Or do they only
oblige us to be hypocrites ? and to seem what we are not ? And
why do we here distinguish , and think that, by some precepts,
340 OF THOUGHTFULNESS
God intends to oblige us ; and by others he means no such
thing, but to leave us to our liberty ? Or would not those which
we will confess more indispensable (namely, such as have been
instanced in) exclude the careful thoughts, we speak of, about
the events of to-morrow? For can a heart much conversant in
the explicit acts of love to God, trust in him, the fear of him,
&c. be much liable to these forbidden cares ?
Nor, surely, can it be matter of doubt with us, whether God
observe the thoughts and motions of our souls ? For can we think
that he will give rules about things wherein he will exercise no
judgment ? The Lord knoweth the thoughts of man that they
are vanity ; (Ps. 94.) and are any more vain than these ? Do
we Christians need a heathen instructor to tell us, " We ought
always so to live, as under view ; and so to think, as if there
were some one that may, and can, inspect and look into our in
nermost breast. To what purpose is it that we keep anything
secret from man ? nothing is shut up to God. He is amidst
our minds, and comes among our most inward thoughts." (Se
neca.) Let us labour to accustom and use our spirits to sub
jection, to have them composed and formed to awful apprehen
sions of that authority and government which the Father of spi
rits claims, and hath established immediately over themselves.
This, though it be more general, will yet reach this case.
(2.) That we aim at being, in the temper of our spirits, more
indifferent about all future events, that lie within the compass
of time. Let us not account them so very considerable. Time
will soon be over, and is too narrow a sphere for us to confine
our minds unto. We should endeavour a greater amplitude f
thoughts. As he that hath large, and noble designs, looks with
great indifference, upon smaller matters wherein they are not
concerned. One that fears God, and works righteousness, be
lieves a world to come, and lives in entire devotedness to the
Redeemer, (the constitution of whose kingdom relates entirely
to that other world) hath little cause to concern himself about
interveniences, which, as to his part in that world, will not al
ter his case. We are not the surer of heaven, if the sun shine
out to-morrow ; nor the less sure, if it shine not.
For the obtaining of this dutiful and peaceful indifferency, it
concerns us to be much in prayer. For, both, that happy tem
per of mind is part of the wisdom, which if we want, we are to
ask of God. (Jam. 1. 5.) and it directly eases us of the bur
den of our affairs to commit them in that way ; as is signified in
that mentioned scripture, Phil. 4-6. Nor was anything more
agreeable, than that our Lord teaching us (in that admirable
summary of petitions given in this same sermon on the mount)
FOR THE FUTURE. 3^
to pray every day for our daily bread, should here forbid us to
take thought for the morrow. As also, in the gathering of
manna, no care was to be extended further than the present
day.* We have easy access daily. Story tells us, the poor
Chinese could not enter into the presence of their Tarta
rian prince, with never so just a complaint, without submit
ting, first, to a hundred bastinados, as the condition of their
admittance. Would we thankfully accept, and use as we
might, the constant liberty we have upon the easiest terms,
how much would it contribute both to our innocency and
quiet !
* Both which remarks are noted by some expositors.
AN
APPENDIX
TO THE
FOREGOING DISCOURSE,
CONCERNING
Cmmoaerate SDesite
OF KNOWING
THINGS TO COME.
4n~/;io
AN
APPENDIX
TO
THE FOREGOING DISCOURSE,
CONCERNING
immo&erate 2?egtt:e
OF KNOWING
THINGS TO COME.
HpHERE is yet another very vicious habit of mind, besides
this of taking thought about the events of future time ;
namely, an intemperate appetite of foreknowing them. Which
hath such affinity, and lies so contiguous, and bordering to the
former, that it will not be incongruous to add somewhat con
cerning it ; and, which is of so ill and pernicious an import,
that it will deserve some endeavour to shew how we may discern
and repress it. And it may be requisite to discourse somewhat
to this purpose, both for the vindication of God's wisdom and
goodness, in confining our knowledge of the events of future
time, within so narrow bounds and limits ; and that serious
Christians may the more effectually consult the ease and quiet
of their own minds, by keeping themselves contentedly, as to
this matter, within the bounds which he hath set them. This
appetite of foreknowing is only to be animadverted on so far as
it is inordinate, and a distemper. Our business therefore here
must be, to specify and distinguish this distemper : and to offer
somewhat for the cure of it.
I. For the finding out and specifying of it. It is not to be _y
doubted but there may be a fauitiness in the defect : a too
great listlessness, and indisposition to look forward. Which in
disposition will appear blamable, when it proceeds either
from a sensual slothfulness of temper that addicts us wholly to
VOL. II. ' 2 Y
ON THE IMMODERATE DESIRE
the present. It is too mnch a-kin to the beast, to be totally
taken up with what now pleases. When all the soul lies in the
senses, and we mind nothing but the grateful relishes of our
present and private enjoyments, are quite unconcerned about
the state of the world, or the Christian interest, or what shall
hereafter come of the affairs of our country, in civil or religious
respects : when we are held in a lazy indirFerency concerning
the state of things in succeeding times and ages ; are conscious
of no desire of any hopeful prospect for posterity, and those
that shall come after us; and it is all one with us whether we know
them likely to be civil or barbarian, Christian or pagan, free
men or slaves, because we care not which of these we be our
selves, so we can but eat on, and enjoy our own undisturbed
case and pleasure ; this is a fatal mortification of the appetite
of foreknowing. For it destroys it quite, when it should but
rectify and reduce it within due bounds. And in what degree
that, or any other inclination ought to die, it much imports
what kills it ; because that which doth so, succeeds into the
dominion, and hath all the power in me which it before
had. And surely no worse thing can rule over me, than a
sensual spirit; that binds me down, and limits me to this spot
of earth, and point of time. Or if it proceed from a
weak and childish dread of all futurity : as children ap
prehend nothing but bugbears, and hobgoblins, and fright
ful images, and appearances in the dark; this ill disposi
tion is very intimately conjunct with the former. When
a sensual mind, finding itself already well entertained with the
gratifications of the present time, cleaves to it, and every
thought of a change is mortal. It is death to admit the appre
hension of a new scene. It is as true indeed, that the same
temper of mind, in more ungrateful, present circumstances,
runs ail into discontent and affectation of change ; as will be
further shewn hereafter in the proper place. But in this re
gion of changes, it is most imprudent and incongruous, to let
the mind be unchangeably fixed upon any external state and
posture of things ; or irreconcilably averse to any. It is be^
coming, it is laudable and glorious, with a manly and a truly
Christian fortitude, to dare to face futurity how formidably so
ever ^any thing within the compass of time may look. For,
certainly, so far as we ought to be mortified to the knowledge
of future things, it ought to proceed from some better principle,
than only our being afraid to know them.
But, that distemper of mind which is now more principally
to be noted .and reproved, lies rather in the excess. That
therefore it may be distinctly characterized and understood, I
shall endeavour to shew when this appetite of foreknowing the
OP KNOWING THINGS TO COME. 34?
events of future time is not to be thought excessive ; or how
far a disposition to inquire into such matters is allowable and
fit, and when, by its excess,, it doth degenerate into a dis
temper so as to become the just matter of reprehension and
redress.
First. Therefore (on the negative part) we are not to think
it disallowed us; yea it cannot but be our duty, to have a weH
proportioned desire, of understanding so much of future event,
as God hath thought fit to reveal in his word. As he hath there
foretold very great things concerning the state of the Christian
church and interest to th end of the world. Which predictions
it cannot be supposed, are made public and offered to our view
to be neglected and overlooked. Only we must take care that
our endeavour to understand them, and the time and labour we
employ therein, be commensurate to the circumstances of our
condition, to our ability and advantage for such more difficult
disquisitions, and be duly proportioned between them, and
other things, that may be of equal or greater moment to us.
Nor, again, is it liable to exception, if we only
desire to make a right use of other additional indications and
presages also ; whether they belong to the moral, natural, or
political world or(if any such should be afforded) to the more pe
culiar sphere of extraordinary and immediate divine revelation.
1. It is not only innocent, but commendable to endeavour
the making a due improvement of moral prognostics; or to
consider what we are to hope, or fear, from the increase and
growth of virtue, or vice in the time wherein we live. And
herein we may fitly guide our estimate, by what we find pro
mised, threatened or historically recorded in the Holy Scriptures
(or other certain history) in reference to like cases. Only be
cause God may sometime, arbitrarily vary his methods ; and the
express application of such promises, threatenings and histories
to our times is not in Scripture,we should not be too positive in
making it.
2. The like may be said of such unusual phenomena as fall
out within the sphere, but besides the common course of nature:
as comets or whatever else is wont to be reckoned portentous.
The total neglect of which things, I conceive, neither agrees
with the religious reverence which we owe to the Ruler of the
world ; nor with common reason and prudence.
It belongs not to the present design, as to comets particularly,
to discourse the philosophy of them. Their relation to our earth,
as meteors raised from it, is a fancy that seems deservedly ex
ploded; but it seems to require great hardiness to deny they
have any relation as tokens. Their distance from us may we*
argue the former. But, the constant luminaries of heaven,
34S ON THE IMMODERATE DESIRE
that in other kinds, continually serve us, might by their distance
(most of them) be thought quite unrelated to us as well as
they. And if we should suppose all, or most, of those useful
luminaries primarily made for some other nobler use, that makes
not the constant benefit we have by them less in itself, The
like may be thought of the use which these more extraordinary
ones may be of to us, in a diverse kind ; that they should cause
what they are thought to signify. I understand not, nor am
solicitous how they are themselves caused ; let that be as na
turally as can be supposed, (of the rejected effluvia of other
heavenly bodies, or by the never so regular collection of whatr
soever o'ther celestial matter,) that,hinders not their being signs
to us, more than the natural causation of the bow in the clouds,
though that, being an appropriate sign for a determinate pur
pose, its signification cannot but be more certain. And, if we
should err in supposing them to signify any thing of future
event to us at all, and that error only lead us into more serious
ness ; and a more prepared temper of mind, for such trouble
as may be upon the earth,* it will, sure, be a less dangerous
error, than that on the other hand would be, if we should err in
thinking them to signify nothing; and be thtreby made the
more supine and secure, and more liable to be surprized by the
calamities that shall ensue ; besides, that we shall be the less
excusable, in departing from the judgment of all former times
and ages, upon no certainty of being more in the right. And
why should we think such things should serve us for no other
purpose, than only to gratify our curiosity, or furnish us with
matter of wonder, invite us to gaze and admire? when (as an anci
ent well observes*) "things known to all in the common course
of nature are not less wonderful, and would be amazing to all
that consider them, if men were not wont to admire only things
that are rare. It is neither fit, indeed, we should be very par
ticular, or confident in our interpretations and expectations upon
such occasions; or let our minds run out in exorbitant emotions,
as will be further shewn in the positive account which is in
tended of this sort of distemper. But I conceive it is very safe
to suppose, that some very considerable thing, either in a way
of judgment or mercy may ensue ; according as the cry of per
severing wickedness or of penitential prayer is more or less loud
at that time.
3. There are, again, very strange and extraordinary aspects
of providence that sometimes offer themselves to, our notice, in.
the course of human affairs, and in the political world, where
God presides over rational and free agents. And these also must
*August. de Civil. I}ei ? I. 21. c. 8.
OF KNOWING THINGS TO COMB. 349
l*e allowed to have their signification of what is likely to be future.
For, otherwise, if we were to reckon they imported nothing,
either of good or evil (so much as probable) to be expected
from them ; we should be to blame, if our minds should admit
any impresbion from them, either of hope or fear (which both
refer to the future) though in never so moderate a degree. And
should be obliged to put on an absolute stoicism, in reference to
whatsoever may occur beyond what human nature is capable of;
and which would have more in it of stupidity, than prudence,
or any human or Christian virtue. When, therefore, the face of
providence seems more manifestly threatening, clouds gather ;
all things conspire to infer a common calamity, and all means
and methods of prevention, are from time to time frustrated;
if we so far allow ourselves to think it approaching, as that we
are hereby excited to prayer, repentance, and the reforming of
our lives 5 this sure is better than a regardless drowsy slum
ber.
And again, if in order to our preservation from a present
utter ruin, there fall out, in a continual succession, many strange
and wonderful things which we looked not for, without which
We had been swaDowed up quick; we be hereupon encouraged
unto trust, and dependance upon God, and the hope we shall
be preserved from being at length quite destroyed whatever pre
sent calamities may befal us; and be the more fortified in our
resolution not to forsake him, whatsoever shall : this seems no
immodest or irrational construction and use of such providences.
Yea, and at any time, when there is no very extraordinary appear
ance of a divine hand in the conduct of affairs; it unbecomes us
not to use our reason and prudence, in judging by their visible
posture and tendency, as they lie under human management,
what is like to ensue ; upon supposition the over-ruling provi
dence do not interpose, to hinder or alter their course : (as we
find they often run on long, in one current, without any such
more remarkable interposition) only we are to be very wary, lest
%ve be peremptory in concluding ; or put more value than is
meet upon our own judgment (as was noted before) both be-,
cause we know not when, or how, a divine hand may interpose;
and may be ignorant of many matters of fact, upon which a true
judgment of their natural tendency may depend, and our abili
ty to judge, upon what is in view, may be short and defective.
Others that have more power, and can do more, may also have
much more prudence, and can discern better. But observing
such limitations, it is fit we should use, to this purpose, that
measure of understanding which God hath given us. In what
part of the world soever he assigns us our station, we are to
consider he hath made us reasonable creatures, and that
J50 ON TUB IMMODERATE DESIRE
we owe to him what interest we have in the country where we
live. And therefore, as we are not to affect the knowledge
which belongs not to us ; so, nor are we to renounce the know
ledge which we have ; to abandon our eyes, and be led on as
brutes or blind men. But to endeavour, according as we have
opportunity, to see where we are, and whither we are going ;
that we may know accordingly how to govern our spirits ; and
aim to get a temper of mind suitable to what may be the state
of our case. And for aught we know, this may be all the pro
phecy we shall have to guide us. As it was the celebrated say
ing of a Greek poet, quoted by divers of the sager heathens,
ft He is the best prophet that conjectures best/* Nor is it so
reasonable to expect, that in plain cases (which do ordinarily
happen) God should, by any extraordinary means, give us no
tice of what is to fall out.
4. But we are not suddenly to reject any premonitions of
that kind, that appear to deserve our regard, if there be any
such. It is indeed a part of prudence not too hastily to embrace
or lay much stress upon modern prophecies. But I see not
how it can be concluded, that because God hath of latter
time, been more sparing, as to such communications ; that
therefore prophecy is so absolutely ceased, that he will never
more give men intimations of his mind and purposes that way.
He hath never said it : nor can it be known by ordinary means.
Therefore for any to say it, were to pretend to prophesy, even
while they say prophecy is ceased. The superstition of the
vulgar pagans was, indeed, greatly imposed upon by the pre
tence of divination ; but among their more ancient philosophers
none ever denied the thing, except Xenophanes and Epicurus,
as Cicero* and Plutarchf inform us, and concerning the latter
Laertius. J It seems he did it over and over ; and, indeed, it
well agreed with his principles about the Deity to do so. Cicero
himself, after large discourse upon the subject, leaves at last,
the matter donbtful according to the manner of the academy
which he professes to imitate. Yet a great father in the Chris
tian church, understands him to deny it, but withal observes
that he denied God's prescience too (as one might, indeed that
he doubted it at least) in that discourse. Plato discourses so
berly of it, asserting, and diminishing it at once, (as we shall
afterwards have more occasion to note,) the generality were for
* Dedivinat. t De Placit. Phil.
wg KKI ev
^ He hath abolished every act of divination in others, as well as in
ibis small epitome.
1 In vita Epic.
OF KNOWING THINGS TO COME. 351
it, as is evident. And indeed the many monitory dreams rela
ted in Cicero's books upon that subject, and by Plutarch in se
veral parts of his works, shew that notices of things to come
were not uncommon among the pagans ; and in a way- that
seemed more remarkable, and of more certain signification,
than their so much boasted oracles. How they came by them,
from whom, or upon what account, we do not now inquire.
But since the matter was really so, it seems no incredible thing,
that some or other in the Christian church, even in these latter
ages, should, upon better terms, partake somewhat of some such
a privilege.* Nor is it difficult to produce many instances,with-
in the latter centuries, that would incline one to think it liath
been so.
But whosoever shall pretend it, I see not what right they can
claim to be believed by others, till the event justify the pre
diction; unless they can, otherwise, shew the signs which are
wont to accompany and recommend a super-natural revelation.
Where any such is really afforded, it is like it may produce a con
comitant confidence, that will exclude all present doubt in their
own minds, without external confirmation. But then, as the
apostle speaks in another case, if they have faith, they must
have it to themselves. They can never describe their confidence
to another, so as to distinguish it from the impression of a mere
groundless (and often deluded) imagination. Nor are others
to grudge at it, if some particular persons, be in this or that
instance privileged with so peculiar a divine favour, as to have
secret monitions of any danger approaching them, that they may
avoid it, or direction concerning their own private affairs, which
none else are concerned to take cognisance of. But, if the matter
be of common concernment, the concurrence of things is to be
noted ; and a greater regard will seem to be challenged, if
several of these mentioned indications do fall in together. As,
supposing a gradual foregoing languor and degeneracy of
religion, in the several parts of the Christian world. And
Christianity (with the several professions, which it comprehends)
looks less like a religion ; or a thing that hath any reference to
God. But rather, that men have thought fit to make use of
this or that various mode of it, as a mark of civil distinction,
under which to form and unite themselves into opposite parties,
for the serving of secular interests and designs. It, generally,
makes no better men than paganism. A spirit of atheism, pro-
faneness, and contempt of the Deity, and of all things sacred,
more openly shews and avows itself, than perhaps, heretofore,
in any pagan nation. And not in a time of gross darkness, such
* Savanrola, G. Wischard, of Scotland, and several others. . .
352 ON THE IMMODERATE DESIRE
as formerly, for several ages, had spread itself over the Whole
face of the Christian church ; but in a time of very clear and
bright light. Worse and more horrid principles, even in the
ancient sense of mankind,, apparently destructive of common
order, and of all human society, are inserted into the religion
of Christians ; and obtain with them that have, in great part ob
tained the power in the Christian world, and would wholly en
gross the Christian name. Better principles, in others, are in
efficacious and signify nothing, too generally, to the governing
of their lives and practice. Men are let loose to all imaginable
wickedness, as much as if they were not christians, .and many
(namely, that more vastly numerous and bulky party) the more
for that they are so. Yea, and not let loose, only; but obliged
by their very principles, to those peculiar acts, and kinds of
wickedness, and violence, which directly tend to turn Christen
dom into an Aceldama, and involve the Christian world in ruin
and confusion. When multitudes stand, as it were prepared,
and in a ready posture, to execute such vengeance, as is highly
deserved by others, and make judgment begin at (that which
our profession obliges us rather to account) the house of God
to rebound afterward, with greater terror and destructiveness
upon themselves who began it.
If now some eminent servant of God much noted, and of great
remark, for knowledge, wisdom, and sanctity, remote from all
suspicion of levity, or sinester design, shall have very expressly
foretold such a time and state of things as this, and what will be
consequent thereupon; and with great earnestness and vehemency
inculcated the premonition; and if, in such a time, God shall set
again and again a monitory torch, high and flaming in the heavens
over our heads; methinks it doth not savour well to make light ac
count of it, or think it signifies nothing. For, (to speak indeed,
as himself doth allow and teach us to conceive ;) the majesty of
God doth yi such concurrent appearances seem more august.
His hand is lifted up, and he doth as it were accingcre se, pre
pare and address himself to action, raise himself up in his
holy habitation, (Zech. 2. 13.) whereupon, all flesh is required
to be silent before him. A posture both of reverence, in res
pect of what he hath already done ; and of expectation, as to
what he may further be about to do. And of what import or
signification soever, such things, in their concurrence, may be
to us, it surely ought to be attended to, and received with great
seriousness, yea, and with thankfulness. Especially, if there be
ground to hope well concerning the issue (as there will always
be to them that fear God) and we can see the better, what
special sort and kind of duty, we are more peculiarly, to apply
to, in the mean time.
OP KNOWING THINGS TO COME.
And whereas we know a mind and wisdom, govern all affairs
and events through the whole universe. It is fit we should
meet mind with mind, wisdom with wisdom. That, on our
part, an obsequious, docile mind should advert to, and wait
upon that supreme, all ruling, divine mind, in all the appear
ances, wherein it looks forth upon us. And with a dutiful
veneration, cry hail to every radiation of that holy light ; ac
counting, whatever it imports, it opportunely visits the darkness
wherein we converse, and should be as gratefully received as
the sun, peeping through a cloud, by one travelling in a dusky
day. His is the teaching wisdom. It is well for us if we can
be wise enough to learn ; and unto that, there is a wisdom re
quisite also, Whoso is wise, and will observe those things, even
they shall understand the loving-kindness of the Lord. (Ps. 107.)
And again, I will instruct thee, and teach thee in the way
xvhich thou shalt go; I will guide thee with mine eye; (Ps. 32.
8.) which implies our eye must diligently mark his, and that
(as it follows) we be not as the horse or mule that have no
understanding, &c. v. 9. And whereas, all the works of God,
even those that are of every days observation, do some way or
other represent God to us ; and should constantly suggest unto
us serious thoughts of him ; those that are more extraordinary,
ought the more deeply to impress our minds. And excite in
those higher acts of a religious affection, which the circumstances
of our present state admit not that they can be constant in the
same degree. As though subjects ought always to bear a loyal
mind towards their prince ; upon such greater occasions, when
he shews himself in solemn state, it is becoming there be cor
respondent acts of more solemn homage. But upon the whole,
since all the certain knowledge we can have of such futurities
as naturally, and in themselves are not certain, must be by God's
own revelation only; and all probable pre-apprehension of
them, by the use of our Own reason and prudence, upon any
other apt Media that occur to us. While we can confine our
desire of seeing into the future within these limits, it will be
just and innocent. And therefore we may now go on,
Secondly. To the positive discovery wherein this appetite is
inordinate and degenerates into a distemper of mind. And it
may, in general, be collected from what hath been now said,
namely, that when we remain unsatisfied, with what God is
pleased to reveal about such things; and with what a well govern
ed prudence, can any other way discern ; and have an itch and
hankering of mind, after other prognostics, that lie not within
this compass, and are no proper objects either for our faith or
our reason. This is the distemper we are to get redressed, and
VOL. II. 2Z
354 ON THE IMMODERATE DESIRE
are concerned to take heed lest we indulge or cherish. And
that we may yet be somewhat more distinct in making this
discovery. These that follow, will be plain indications, that
our inquisitiveness and thirst after the knowledge of future things
is a distemper of mind, and ought to be considered, and dealt
with accordingly. As,
1. If it be accompanied with discontent, and a fastidious
loathing of our present lot and portion in the world. Which is
so much the worse if when our affectation and desire of change,
proceeds really, and at the bottom from private self-respect ; we
endeavour to delude others, or flatter ourselves into a belief that
it is only the public good we are intent upon, and the better
state of God's interest in the world. And worst of all, if our
desires be turbulent, vindictive, and bloody, that is, if not only
they are so fervent towards our own hoped advantages, that we
care not through what public confusions, and calamities our
private ends be promoted and carried on ; but should like it
the better to see at the same time our heart's desire upon them
we have allowed ourselves to hate; yea, though it be never so
true that they hate us, and have been injurious to us. Thus
with the study and desire of a new state of things, which in itself
may be, in some cases, innocent ; and, limited to due methods
and degrees of the desired change, not only innocent but a duty
(for there is no state of things in this world so good, but being
still imperfectly so, we ought to desire it were better) a twofold
vicious appetite may fall in, that of avarice, and revenge, of
good to ourselves beyond what comes to our share; and of hurt
to other men. Which complicated disease must taint and in
fect every thought and look, that is directed forward towards a
better state of things.
If this be the case, it must be great negligence and indul
gence to ourselves not to discern it. For the incoherence and
ill agreement of what is real, and what is pretended would soon
appear to one not willing to be mistaken. Sincere devoted-
ness to God and his interest, would be always most conjunct
with that complacential faith in his governing wisdom and power,
and entire resignment of ourselves and all his and our own con
cerns to his pleasure and goodness, that we will never think his
procedure too slow ; or suspect him of neglecting his own in
terest ; or of that which he judges (and which therefore is, most
truly) ours. And it is ever accompanied with that placid be
nignity, and universal love to other men (enemies themselves
being by the known rules of the gospel included) as that we
would not wish their least injury, for our own greatest advan
tage. And should most earnestly wish, that if God see good,
OF KNOWING THINGS TO COME. 355
the advantage of his interest in the world, might be so carried
on as to comprehend and take in therewith, their greatest ad
vantage also. And if we should see cause to apprehend it may
fall out to be otherwise ; that, surely, ought to be our temper,
which the prophet expresses (and appeals to God concerning it)
upon a very frightful prospect of things, " I have not desired
the woful day O Lord thou knowest/' Jerem. 17 16. Sore-
mote it should be from us to press forward with a ravenous,
cruel eye towards a tragical bloody scene ; or to accuse the dir
vine patience which we should adore, and (perhaps, as much as
any others) do also need.
2. If there be a greater inclination to look forward into the
future things of time than those of eternity. If in the former
we find a con-naturalness, and they seem most agreeable to us,
these other are tasteless, and without sap and savour. If it
would be a great and sensible consolation, to be assured such a
state of things as we would choose, shall very shortly obtain.
But to think of a state approaching, wherein all things shall be
perfectly and unexceptionably well for ever, is but cold comfort.
Blessed God! what a mortal token is this ? Do we apprehend
nothing of distemper in it ? Do we see ourselves the men of
lime (as the hebrevv expresses what we read men of this world,
Ps. 17. 14.) and do not our hearts misgive at the thought ?
How little likely is it we are designed for that blessed eternity
to which our spirits are so little suitable? When, as it is said
of them that are for the state wherein mortality shall be swallow
ed up of life, that he that hath wrought them for that selfsame
thing is God ? (2 Cor. 5. 4. 5.) Can the felicity of heaven be
long to them that value it not as their best good ? but count a
terrestrial paradise of their own devising better ?
3. If we besointentuponthis or that future event,as that here
by the due impression is worn ofij of much greater and more im
portant things that are already past. What so great things
have we to expect in our time, as we know have come to puss
in former time ? What so great, as that the Son of God came
down into our world ! did put on man ! lived a life's time
among us mortals ! breathed every- where heavenly love, and
grace, and sweetness ; and with these grateful odours perfumed
this noisome, impure, forlorn region of darkness and death !
died a sacrifice for sinners ! and overcame death ! ascended
in triumph to the throne of God, sat down on the right hand of
the Majesty on high ! What so great as the mystery of God
liness, that God was manifested in the flesh, justified in the
spirit, seen of angels, preached unto the Gentiles, believed on in
the world, received up into glory! (1 Tim. 3. 16.) Are any
35f> ON THE IMMODERATE DESIRE
of those little futurities, whereof we have but an uncertain ex
pectation, fit to be compared with these things which we cer
tainly know to have come to pass, ? Or have we anything so
important and great to fix our eye upon, as a Redeemer now in
his exaltation ? invested with all power in heaven and earth, to
whom every knee must bow, and every tongue confess ! The
arbiter of life and death to men ! who hath established so ad
mirable a frame of religion for the reduction of apostate man !
made it triumph over the obstinate infidelity of the Jews, and
the idolatry of the Gentile world ! And what the glorious issue
of his administration will be, we already know ; and are not
left about it to suspenceful dubious inquiry. Nor do need a
more certain revelation than we have. Is all this to be waved
and overlooked ? while we stand at a gaze, expecting what
shall be .the height of the French monarchy, or the fate of the
Dutch republic, or of this or that particular person, now upon
the stage ! It must surely be an ill symptom, and an indication
of a sickly mind, when things have all their value and regard
with us, not as they are great but as they are new. And are
only considerable to us, because they are yet future and un
known.
4. If we more earnestly covet to foreknow the approach of an
external state of things that would be better, in our account,
than to feel the good effect upon our spirits, of one that we take
to be worse, and that is externally afflictive to us. This excludes
the apprehension of a wise providence, governing the world \
That pursues a design in what it doth or permits. As if we
thought God did afflict us for afflictions sake, as more intend
ing, therein, his own pleasure than our profit, Or as if we
would impute a levity to providence, and reckoned it inconstant
and desultory, even beneath the ordinary prudence of a man.
That it might ibrget and desist, and would not drive on a de
sign to an issue. Or that (contrary to what God tells Eli by
Samuel, I. Sam. 3. 12.) wlin he began, he would divert and
alter his course, before he made an end. Or it implies, we
place our felicity in somewhat without us, more than in a good
habit and temper of spirit within. Whereas,surely things are much
ami^s with us, if we do not account that a mortified heart, to
wards whatsoever is temporary and terrene, is a thousand-fold
more desirable than the best external state of things that is ever
to be enjoyed under the sun. As calamitous as the condition of
Job was, it-had been a worse evil than any he suffered ; if that
censure of him were true, that he chose iniquity rather than
affliction. Jp,b. 36. 21. Or if that were not true, which he
seems to intimate concerning himself, that he was less intent
OP KNOWING THINGS TO COME. 35?
upon a present release from the furnace, than, at length to come
out like gold. Job. 23. 10.
5. If the other parts of Scripture be less savoury to us than
the prophetical. And especially when these are of more grate
ful savour than the preceptive part. This is of great affinity
with the foregoing character. For the precepts in God's word,
describe to us that excellent frame of spirit, which afflictions are
designed (as one sort of means) more deeply to impress. And
what there is of ill character, here, lies in this, when anything
is of greater value than that comely, amiable, well complexion-
ed temper of spirit. And surely it less concerns us, what God
will do without us, than, what he will have us do, and be, our
selves. It is an ill circumstance with a diseased person, when
he hath less inclination to such things as tend to bring him to
a confirmed habit of health, than such as more serve to nourish
his disease. And whereas Quicquid recipitur ad modum re-
cipientisy whatever is received., is received according to the
measure of the recipient, there is little doubt, but where this
distemper we are speak ing of, prevails; men may be much inclined
to make that use, even of Scripture prophecies as to feed their dis
temper. When they can relish and allow themselves to mind no o-
ther parts of the Bible : when they take more pi easure to be conver
sant in these obscurer things, than those that are plain, and con
cern us more, (as God hath mercifully provided that such things
in his word, should be plainest, that are of greatest concern
ment to us,) and they perhaps, neither have the requisite helps,
nor the ability, with them to master the obscurity : when our
prepossessed fancy must be the interpreter : and we will make
the prophecy speak what it never meant ; draw it down to the
little particularities of the time and place wherein we live : and
are peremptory in our applications, and so confident, till we
find ourselves mistaken, that when we do, we begin to suspect
the Bible. As if divine truths, and our attachments to them,
must stand and fall together.
6. (And lastly) when we have an undue regard to unscriptu-
ral prophecies. Which we may be supposed to have, if we
either much search after them, or give hasty credit to them
without search.
( 1 .) If we much search after them. As, weak and sickly ap
petites are wont to do for rarities and novelties, we are not con
tent with what occurs, nor with our own allotment, and God's
ordinary dispensation, if things of that kind occur not, but pur
vey and listen out after them ; as if we had not considerable
things enough, both for our employment, and our entertain
ment and gratification besides.
(2.)lf we believe them without search; only because they seem
358 ON THE IMMODERATE DESIRE
to speak according to our mind ; imbibe all things, of that im
port, promiscuously and on the sudden, without examining the
matter. The simple believeth every word; Prov. 14. 15. It is
the business of judgment, to distinguish and discern. We there
fore call it discretion. It totally fails, when we can find no me
dium, between believing every thing and nothing. Some things
indeed of this pretence, are so apparently idle and ridiculous,
that it will become a prudent man to reject them at the first
sight. Some may perhaps, partly from the matter, or partly
from the person, and other concurring circumstances, have such
an appearance, as ought to stay our minds upon them, detain
us awhile, and hold us in some suspense, while we consider
and examine whether any further regard is to be given them or
no. It is a very distempered, ravenous appetite that swallows
all it can catch without choice : that allows no leisure to dis
tinguish between what is suitable, or fit for nourishment, and
what is either noxious, or vain.
II. And now for the cure of this distemper. We are to con
sider the nature of the things the fore-knowledge whereof we so
earnestly affect. And we find they are not such futurities as
have their certain causes in nature. As when the sun will rise
and set ; or be nearer us or remoter ; when there will be an
eclipse, &c. These are not the things which will satisfy this
appetite. But mere contingencies that depend upon free and
arbitrary causes, that is especially, upon the mind and will of
man ; as it is under the direction of the supreme, and all-govern
ing mind. And again, we are to consider the nature of the
knowledge we covet, of these things, namely, that it is not con
jectural (which indeed were not knowledge) but we would be at
a certainty about them. Now hereupon we are further to con
sider, that there is no reasonable appetite which we may not
seek to have gratified in some apt ^nd proper way, that is, by
means that are both lawful, and likely to attain our end.
In the present case, we can think of no course to be taken
for the obtaining of this knowledge (even giving the greatest
scope and latitude to our thoughts) but it must suppose one
of these two things ; either that we look upon it as an ordinary
gift to be acquired by our own endeavours that is, by art and
industry, and the use of natural means and helps, whereby we
imagine our natures may be heightened, and improved to this
pitch or else that we reckon it an extraordinary immediate
gift of God; so that if we affect it, we have no course to take
but to seek it at his hands by prayer ; either that God would
confer it upon, ourselves, or upon some others, by whom we
may be informed. And we are now to bethink ourselves, what
OF KNOWING THINGS TO COME. ^ 359
encouragement or allowance we can suppose is given us to seek
it either of these ways. For, if we can seek it in neither of
these, we must be obliged either to assign a third (as we never
can) or abandon it as an unreasonable; and vicious appetite ;
the satisfaction whereof is no way to be so much as attempted,
or sought after. And now
first. As to the former of these ways. There is nothing
more to be despaired of, the very attempt being both foolish,
and impious ; both most impossible, and unlawful.
1 . It is plainly an impossible attempt. For what natural
means, what rules of art, can give us the knowledge of such
futurities as we are speaking of? or improve our natural facul
ties to it ? It is a knowledge quite of another kind, and alien
to our natures. For besides the notices we have of things by
sense, which is limited wholly to things present, as its object,
and our knowledge of first, and self-evident principles (from
which how remote are the future contingencies we now speak
of?) We have no imaginable way of coming by the know
ledge of any thing, otherwise than by reasoning and discourse,
which supposes a natund connexion of things. Whereupon,
when we have sure hold of one end of the thread, we can pro
ceed by it, and lead ourselves on, by such things as we know to
other things we know not. But what such natural connexion
is there, between any present thing, known to us, and this sort
of future things ? Which, for the most part, are such as must
be brought about, by the concurrence of great multitudes of
free agents, who may be opposed by as great, and prevented of
accomplishing what they designed, though their minds were
never so constantly intent upon the design. But we have no
way to know with certainty the present minds of so many men,
nor of any man at all, by immediate inspection; or otherwise,
than as we may collect, by the former series of his actions or
professions. Wherein men may deceive the most quick-sight
ed, and really intend otherwise, than they seem. Much less
do we know that so mutable a thing as the mind of man is, will
not alter, and especially, of so many men. And their condi
tion and outward circumstances may alter, if not their minds.
What can be certain in such a region of changes, where the
effecting of purposes depends upon the body, as well as the
mind, and many external aids and helps besides ? And wher$
all are subject to so many accidents, to mairns, sicknesses, and
deaths ? Nay who can tell what his own mind shall be here*
after, supposing any such futurity to be within his own power,
or that his power shall be the same, if his mind should not
change. And add, what is more than all the rest, who know-
360 ON TrtE IMMODERATE DESIRE*
eththe mind of God, or being his counsellor hath taught him ?
Isa.40.13. Horn* 1 1. 34. Who can tell what he will do? or enable,
or permit men to do ? What event could ever have been
thought more certain, before-hand, than the destruction of the
Jews by Hainan's means ? And who could ever have foreseen
a few days, or hours before, that he should be hanged on the
gallows he prepared for Mordecai. Who can ever think or
hope, to measure that boundless range, and latitude, wherein
infinite wisdom and power may work this way or that ? Or,
within that vast and immense scope ? who can be able to pre
dict what way God will take ? Or what he will do, or not do ?
When all human contrivance and forecast is at an end, still
more ways lie open to him. Or his power can make more, and
break its way through whatsoever obstructions. We know not
what to do (says Jehoshaphat in his distress) but our eyes are
upon thee. 2. Chron. 20. 12. A dutiful confession of the li-
mitedness of human wit, and power, and of the unlimitedness
of the divine, both at once ! To offer at comprehending his
profound designs, and abstruse methods only shews how little
we understand ourselves, or him. Our own scant measure, or
Ins immensity. We might better attempt to sound the ocean with
our finger, or gather it into the hollow of our hand. It were
happy for us, if our confessed ignorance might end in adora-
ation ; and that the sense of our hearts were such as the
apostle's words would aptly express. (Rom. 11. 33.) O the
depth of the riches both of the wisdom and knowledge of God !
How unsearchable are his judgments, and his ways past find
ing out. Such as arlect to be wiser, but not so pious, and go
about to form models, and ideas for the future, apart from him ;
how often doth their great wit only serve to expose their folly !
And make them the sport of fortune (as some would call it) we
may say rather, of that wise and righteous providence, that de
lights to triumph over baffled insolence ! for ludit in humanis y
&c.) and deride a confidence that is founded only in proud im-
potency! He that sits in the heavens laughs, the most high
hath them in derision. How often are the wisest politicians disap
pointed and despised ! all their measures broken ! their models
shattered and discomposed ! and all their fabrics overturned in
a moment ! So remote is human wit, at the utmost stretch,
from any certainty, about the futurities we speak of. And if
any imagine it may be helped to foresee, by some art or other ;
or by rules framed and collected upon former experience; ac
cording whereto judgments are said heretofore to have been;
happily made, of what would comfc to pass.
It is not here intended to examine the several ways that have-
OP KNOWING THINGS TO COME. 361
been taken, and trusted in, for this purpose. That they are all
such as have been, and are, much disputed, if they were not with
manifest evidence disproved, would argue that, that foreknow
ledge of things is not likely to be very certain, which must be
obtained by arts and rules that are themselves uncertain. How
much hath been said (anciently, and of late) to discover the va
nity of that sort of astrology that relates to the futurities we have
under consideration ! Such as have a mind may view what is
written to that purpose, and may save themselves much vain la
bour by perusing the learned Dr. More's late Tctractys, and
what it refers to in his mystery of godliness. Have we heard of
none of our later pretenders this way, that have incurred the
like fate with that wise man of Greece, that was laughed at by a
silly girl (as Laertius tells us) for so long gazing upon the stars
(though perhaps upon a better account) till at length, in his
walk, he fell into a ditch ; that he minded so much what was
over his head, that he took no notice what was at his feet ! And
for the an nent augury of the pagans, in the several sorts of it,
how much was it had in contempt by the wiser among them
selves. Insomuch that one of them says, he wondered how they
could look upon one another, and not laugh. As who would
not, that such strange things should be foreshewn by the flying
or the singing, or the feeding of birds ! Their usual haruspicy
was as wise, and as much regarded by some greater minds
among them, As Alexander that reproved and jeered the'im-
pertinency of his sooth-sayer that would have withheld him from
action, upon the pretence of some ill omen he had observed in
the entrails : telling him that he would surely think he were
impertinent, and troublesome if he should go about to inter
rupt him in his employment, when he was busy viewing his
sacrifice, and asked him, when he pressed further, what greater
impediment a man could have, that had great things before his
eyes, than a doting superstitious fortune-teller ? And where
there was not so much wisdom and fortitude, as to despise such
fooleries, how ludicrous was it that great and momentous af
fairs were to be governed by them ! That a general was not to
march an army or fight a battle, but first such observation must
be had of the flight of birds, and the entrails of beasts ! or other
things, as idle as they, as the whirlings, rollings and noise of ri
vers, the change of the moon, &c. Upon which in Germany
(as is observed) when Caesar had invaded it, their presaging
women were to be consulted before it was thought fit to give
him battle. Clem. Alexand. Strom. L. 1. Besides, what was
not less vain, but more horrid, presaging upon the convulsed
members, andthe flowing blood, of a man slain for the purpose.
ii. 3 A
352 ON THE IMMODERATE DESIRE
Diod. Sic. Bibl. Hist. 1. 5. Nay and the excess of this desire
hath tempted some, to try the blacker practices of necromancy
or what might be gained to satisfy and please it, by converse with
departed souls; or what if it be other familiar spirits ? We here
consider the folly of such courses, apart from the impiety. As
what reason have we upon which to apprehend, that they can
^certain us, or be, ordinarily, certain themselves of such futu
rities as we speak of? But also the thought of any such course
we are to presume is horrid to the minds of serious Christians.
Unto whom, what we find in the holy Scriptures, concerning
any such ways of presaging, as have been mentioned, should,
methinks, be enough to form their spirits both to the hatred,
and the contempt of them, and, by consequence, of the princi
ple itself (this vain appetite) that leads unto them, and hath
captivated whole nations into so miserable delusion by them.
Thus saith the Lord thy Redeemer, that frustrateth the tokens
of the liars, and maketh diviners mad, that turneth the wise
men backward, and maketh their knowledge, foolish. (Isai. 44.
25.) Thou art wearied in the multitude of thy counsels : let
now the astrologers, the star-gazers,the monthly prognosticates
stand up, and save thee from these things that shall come upon
thee. Behold they shall be as stubble, the fire shall burn them)
they shall not deliver themselves from the flame, &c. (Isa : 47-
13, 14. Isa. 8, 19, 20. Dan. 2, 27.)
And though it be true that God hath often given premoni
tions of future things, by dreams(which is a matter that belongs
not to this head) yet the rules that are given, by some learned
men, for the interpreting of such dreams as contain not
the things expressly, pretended to be signified are generally,
so very ridiculous, that it is hard to say, whether they were
learnedly busy or idle,that thought fit to trouble themselves or the
world with them. Oneirocrit. Artem. Archmi. &c. And surely,
though some dreams have been divine; such rules of interpreting
any,are so meanly human,as to be fit enough to be thrown in hi
ther and thrown away with the rest of the trash noted before. And
may help to let us see,that the foreknowledge of the future things
we are cons5dering,is so impossible to human nature,improved by
whatsoever rules and precepts of our devising, that while men
seek to become wise in this kind, by such means, they do but
befool themselves, and are not a whit the more knowing, but
shew themselves the less prudent and sober. And if such know
ledge be a thing whereof Iranian nature, by itself, is not capa
ble ; to be impatient of ignorance in these things, is to be of
fended that God hath made such creatures as we find we are.
That is, if this had been the natural endowment of some other
OF KNOWING THINGS TO COME. SG3
order of creatures, how unreasonable were it that a man should
quarrel with his own nature, and with the inseparable circum
stances of his own state ? All creatures are of limited natures to
one or other particular kind. This or that creature admits of
all the perfections of its own kind. It admits not those of ano
ther kind. How foolish were it if a man should vex himself
that he cannot fly like a bird, or run like a stag, or smell like a
hound, or cannot as an angel fly, at pleasure, between heaven
and earth, or visit the several orbs, and exactly measure their
magnitudes and distances from one another !
2. We are therefore to consider that the affectation of such
foreknowledge (that is, to have it in and of ourselves, or by any
means of our devising) is unlawful as well as impossible. In
deed this might be collected from the former; for the capa
city of our natures ought to limit our desires. And it hence
also, further appears unlawful upon the highest account, in that
it were to aspire to what is most peculiar, and appropriate to
the Deity. For hereby the great God demonstrates his God
head, and expostulating with idolaters, insults over the unactive
ignorance of their impotent and inanimate deities upon this
account. Produce your cause (saith he) bring forth your strong
reasons. Let them bring ther-n forth,and shew us what shall hap
pen. Shew the things that are to come hereafter that we may
know that ye are gods, Isa. 41, 21, 22, 23. As if he had said,
If they be gods why do they not, as gods predict things to come,
that if they be gods we may know it ? So in the 42 ch. pf the same
prophecy, v. 8, 9. I am the Lord, that is my name, and my
glory will I not give to another, neither my praise to graven ima
ges. Behold the former things are come to pass, and new
things do I declare : before they spring forth I tell you of them.
This is a thing (saith he) that doth peculiarly belong to me. It
is a glory of mine that shall never be imparted. And to the same
sense is that in the 46 ch. of that prophecy, v. 9, 10. Remem
ber the former things of old, for I am God, and there is none
else, I am God. arid there is none like me, declaring the end
from the beginning, and from ancient times the things that are
not yet done, saying; my counsel shall stand, and I will do all
my pleasure. So also did our blessed Saviour, when he had a
mind to convince that he was, as he gave out the Son of God,
design the same medium for that purpose. Now I tell you be
fore it come, that when it is come to pass, ye may believe thaf J:
am he. And again, I have told you before it come to pass, that
when it is come to pass, ye might believe. John 13, 19.
ch. 14. 29. It was indeed the great temptation used to our
unhappy first parents ; you shall be as gods, knowing good and
364 ON THE IMMODERATE DESIRE
evil. Undoubtedly that knowledge wherewith they were tempt
ed, must include at least, foreknowledge in it. You shall be as
gods knowing &c. They were tempted by an expectation of
being, in this respect, made like God, and we are become by it
in this respect, like beasts that perish, and in other respects,
like the devils themselves, who joy in our deception and perdi
tion : too like beasts in ignorance, and devils in malignity!
What can be a more presumptuous arrogance, than to aim at
the royalties of the Godhead ! If to affect what belongs to the
nature and capacity of another creature were foolish: to aspire
to any prerogative, and peculiarity of God himself, cannot but
be extremely impious and wicked ! Are we to be offended that
we are creatures ? that our natures and the capacity of our
understandings are not unlimited, and all- comprehending, when
we owe it to the mere benignity and good pleasure of our Maker
that we are anything? and much more that we have any such thing
as an understanding at all. Yea, and if this knowledge were not
peculiar to God, yet inasmuch as he hath not given it us, nor ap
pointed us any means of attaining it, is an uncreaturely disposi
tion, not to be satisfied without it. The rebuke our Saviour
gave his disciples in one particular case of this nature, ought
also to be monitory to us, in all such cases, that is, when they
inquire wilt thou at this time restore again the kingdom to Is
rael ? Acts 1. 6. His answer is reprehensive. It is not for you
to know the times or the seasons which the Father hath put in
his own power. The expression is remarkable, which the Fa
ther hath put in his own power,(f0To) it implies, as if, by a po
sitive act, God had reserved, and locked up from us, the things
which he hath not vouchsafed to reveal. And we may see how
he hath, as it were industriously, drawn a curtain between the
present and future time, that we cannot see so far as one mo
ment before us. Shall we with rude and irreverent hands, as
it were attempt to rend, or draw aside the cartain?
Secondly. And from hence we may also see, in the next
place how little encouragement we have in the other way to
expect this knowledge, namely, by supplicating God for it, as
an extrordinary gift to be obtained immediately from him. If
we have not wisdom enough, to present unto him reasonable
desires, we may expect his wisdom will deny us such as are
unreasonable. He is never so apt to dislike our requests
for their being too great, as too little. Or for their having
nothing valuable, or important in them, nothing suitable to him,
or to us, fit for him to give, or for us to seek or receive. In
the present case, it is true, he hath sometimes favoured men
with this kind of knowledge, ordained and inured prophets,
OF KNOWING THINGS TO COME. 365
who were to signify his purposes and pleasure to others. But
it was rather modestly declined, than sought j and was, mostly,
upon great and important occasions for high and very considera
ble ends, and to he effected, at seasons, and hy persons of his
own choosing. Nor doth it seem a thing fit for men to make
the matter of petition. For if they should, either it must be
for some reason peculiar to themselves, and which others can
not generally allege, as well as they ; which it is not supposa-
ble any can be able to assign. Or for some common reason
that concerns the generality of men as much. And then, we
are sure, it can be of no weight ; for, upon the same reason,
all should, as much, be prophets. Which it is plain he doth
not judge fit (who can best judge) in that he hath not made
them so, which is concluding, as to things he hath not made
it our duty to seek. And that this is a communication not fit
to be constant and general at all times, and to all persons, is
evident in itself. And may appear by divers considerations that
partly respect God and his government, partly ourselves and
our own interest, and concernment.
1. On God's part, [t would greatly detract from the majes
ty of his government that it should have no arcana, and that
all things should lie open to every eye. We may easily appre
hend that the dignity of the divine government was, in this
respect, designed to be kept up to an awful height, when we
find there is somewhat mentioned to us (and how many things
more may there be that are not mentioned ?) which the angels
in heaven know not, nor the human soul of our Lord himself,
but the Father only. Nor again, was it suitable (particularly)
to the government of God over man, in this present state, which
we find designed for a state of probation ; to be concluded, and
shut up at last by a solemn judgment. For unto this state, the
final judgment hath its peculiar, only reference. Therein we
are to receive the things done in the body, that is, (as it is ex
plained 2 Cor. 5. 10,) according to what we have done whether
good or evil. How unfit were it that probationers for eternity,
should, generally foreknow events that shall fall out in the state
of their trial? Wherein they are to be strictly tied up to rules
without regard to events. And are to approve themselves in
that sincerity, constancy, fortitude, dependence upon God, re
signation of themselves, and their concerns to him, that could
have little place or opportunity to shew themselves, in a state
wherein all things were at a certainty to them.
2. On our own part. It is to be considered that the fore
knowledge of temporary events, is not a thing of that value to
us, which we may, perhaps, imagine it is. It would serve us
366 ON THE IMMODERATE DESIRE
more for curiosity than use. An unfit thing for us to petition
in, or expect to be gratified. The wiser heathens have thought
meanly of it. They have believed, indeed, that God did some-
times enable men to prophesy but have reckoned it, as one of
them speaks, a gift indulged unto human imprudence.* That
author accounts weaker minds, the usual subjects of it. That
no man in his right mind, attained it, but either being aliena
ted from himself, by sleep or a disease. And that they were
not wont to understand, themselves, the meaning of their own
visions, but must have them interpreted by others. The result
of a larger discourse, he hath about it, than is fit here to be in
serted comes to this, that fools divine, and wise must judge.
Whereupon another (Cicero) thinks such prophecies little to be
regarded, counting it strange that what a wise man could not see
a mad-man should. And that when one hath lost human sense
he should obtain divine !
They were not acquainted indeed with those ways wherein
God revealed his mind to holy men whom lie used as his own
amanuenses or penmen, or who were otherwise to serve him for
sacred purposes. But when we consider Balaam's being a pro
phet, methinks we should not be over fond of the thing itself,
abstractly considered. How unspeakably is the Spirit of holiness
as such, to be preferred ! To have a heart subject to God,
willing to be governed by him, to commit to him, even in the
dark, our less considerable, temporal concernments ; and con
fidently to rely for our eternal concernments, upon his plain
word in the gospel, wherein life and immortality are brought
to light, would make us little feel the need of prophecy. The
radical principle of holiness is love (for it is the fulfilling of the
law) in the absence whereof, the apostle esteems the gift of
prophecy (with the addition of understanding all mysteries, and
all knowledge) to go for nothing. 1 Cor, 13. 2. And if we strictly
consider ; wherein can we pretend it needful to us to foreknow
the events that are before us ? they are either bad and ungrateful
or good and grateful. For the former sort, what would it avail
us to foreknow them ? That we may avoid them ? That is a
contradiction. How are they avoidable, when we know they
will befall us ? Is it that we be not surprized by them ? We
have other means to prevent it. To bear an equal temper of
mind towards all conditions ; to live always, in this region of
changes, expecting the worst. At least not to expect rest on
earth, to familiarize to ourselves the thoughts of troubles, ap
prehending, as to those that are private, we are always liable.
Plat. inTiiu.
OF KNOWING THINGS TO COME. 367
And for any greater, common calamities that we may share
in with the generality usually, they come on more slowly.
There, often, are premonitory tokens, such as were before-
mentioned in this discourse, sufficient to keep us from being
surprized. And with the rest this may concur (as was said)
that perhaps some or other of that value, and consideration,
as to deserve our regard may, in such a case, have great pre-
apprehensions of approaching trouble, which whether they pro
ceed from their greater prudence and sagacity ; or from any
more divine impression upon their minds, we need not deter
mine. If it should be the latter, the design may yet be, not
to ascertain, but to awaken us. Upon which supposition, a
serious consideration of the thing, may well consist with sus
pending our belief of it. And whether it prove true or false,
if we are put thereby, upon the doing of nothing, but what a
prudent man, and a good Christian should do, however ; and
unto which we only needed excitation, a very valuable end is
gained. Affairs are generally managed in human, yea and in
the Christian life, upon no certainty of this or that particular
event ; it is enough that we are put upon seasonable considera
tion of what concerns us, in the one kind or the other, and do
accordingly steer our course. When Jonah was sent to Nineveh
upon that ungrateful errand ; and came a stranger into that
luxurious paganish city, though he brought them no creden
tials from heaven, nor (that we find) wrought any miracle to
confirm his mission, yet the matter he published iu their streets,
being in itself most considerable, and they having (no doubt)
sufficient light, to know their practices were such as deserved
the doom they were threatened with, and needed redress, they
hereupon consider what he said, reform, and are spared. And
what harm was now done in all this ? except that Jonah had
too tender a concern for his own reputation, and lest he should
be thought a false prophet. Whereas the event that happened
did better prove the impression, upon his rnind, divine ; than
the destruction of the city, after their repentance, had done.
It being a thing more agreeable to the divine nature, and more
worthy of God, to save, than destroy a penitent people. If
we see no such disposition to repentance, we have the more
reason to expect the overflowing calamity ; and have enough to
prevent our being surprized, without fore knowing the event.
But for events that are pleasing and grateful, no matter how
surprising they be. The more, the better, the sweeter, and
the pleasanter, When God turned again the captivity of Zion
we were as them that dream. Then was our mouth filled with
laughter, and our tongue with singing. (Psal. 126'.) It cn-
hanceth mercy, when it is preventing, and unexpected,
MAN'S CREATION
IN
A HOLY,
BUT
MUTABLE STATE.
Eccles. 7. 29.
THEY HAVE SOUGHT OUT MANY INVENTIONS.
MAN'S CREATION
IN
A HOLY
BUT
MUTABLE STATE.
Eccles. 7. 29.
Lo this only have I found, that God hath made man upright;
but they have sought out many inventions.
TN these words you have the result of a serious inquiry into the
state of mankind. In the verse immediately foregoing, the
preacher speaks his own experience, touching each sex distri-
butively; how rare it was to meet with a wise and good man,
how much rarer with a prudent and virtuous woman (so he must
be understood, though these qualities are not expressed) then
in the text gives this verdict touching both collectively, tending
to acquit their Maker of their universal depravation, and con
vict them. "Lo this only have I found, that God hath made
man upright ; but they have sought out many inventions.
The words contain two propositions The first touching
man's perfection by his creation, " God made man upright"
The second touching his defection by sin, "But they have sought
out many inventions" Together with a solemn preface intro
ducing both, and recommending them as well-weighed truths,
" Lo this only have I found/'&c. As though he had said, " I do
not now speak at random, and by guess ; no, but I solemnly pro
nounce it, as that which I have found out by serious study and
diligent exploration, that God made man upright, &c." The
terms are not obscure, and are fitly rendered. I find no con
siderable variety of readings, and cannot needlessly spend time
374 MAN'S CREATION IN A HOLY,
about words. Only in short, By man you must understand
man collectively, so as to comprehend the whole species.
Making him upright, you must understand so as to refer mak
ing not to the adjunct only, supposing the subject pre-existent,
but to both subject and adjunct together; and so it is man's
concreate and original righteousness that is here meant. By
inventions understand (as the antithesis doth direct) such as
are alien from this rectitude. Nor is it altogether improbable
that in this expression, some reference may be had to that
curious desire of knowing much that tempted Adam and Eve
into the first transgression. Many inventions, seems to be
spoken in opposition to that simplicity and singleness of heart
which this original rectitude did include ; truth is but one ;
falsehood, manifold. God made man upright, that is ; simple,
plain -hearted, free from all tortuous windings, and involutions
(so the word rendered upright in the text doth signify ; and
Jeshurun derived therefrom, which God thought a fit name for
his people Israel, the seed of plain-hearted Jacob to be known
by ; answerably whereto Nathanael is said to be a true Israelite
in whom was no guile, John I. 4?.) Such, man was at first;
now in the room of this simplicity, you find a multiplicity ; he
was of one constant, uniform frame and tenour of spirit, held one
straight, direct and even course ; now he is become full of in
ventions, grown vafrous, multiform as to the frame of his spirit,
uncertain, intricate, perplexed in all his ways. Sought out, this
notes the voluntariness, and perfect spontareity of his defection;
it was his own doing. God-made him upright ; he hath sought
out means to deform and undo himself. The words thus opened
afford us two great gospel truths. That God endued the
nature of man in his creation, with a perfect and universal
rectitude. That man's defection from his primitive state was
purely voluntary, and from the unconstrained choice of his
own mutable and self- determining will,
Though the latter part of the text, would afford a sufficient
ground to treat of the state of man now fallen ; yet that being
by agreement left to another hand, I observe no more from it
then what concerns, the manner of his fall, and that only as it
depended on a mutable will. In handling these truths, I shall
open them in certain explicatory theses, and improve them
in some few practical and applicatory inferences.
I. These two great gospel truths are to be opened in certain
explicatory theses.
First. About the former, That God endued the nature of
man in his creation with a perfect and universal rectitude : take
these propositions for explication.
BUT MUTABLE STATE. 35
1. All created rectitude consists in conformity to some rule
or law. Rectitude is a mere relative thing, and its relation is
to a rule. By a rule, I here mean a law strictly taken ; and
therefore I speak this only of created rectitude. A law, is a rule
of duty given by a superior to an inferior; nothing can be in
that sense a rule to God, or the measure of increated rectitude.
2. The highest rule of all created rectitude, is the will of
God, considered as including most intrinsically, an eternal and
immutable reason, justice, and goodness. It is certain, there
can be no higher rule to creatures than the divine will ; and as
certain that the government of God over his creatures, is always
reasonable and just and gracious; and that this reasonableness,
justice and goodness by which it is so, should be subjected any
where but in God himself, none that know what God is accord
ing to our more obvious notions of him can possibly think. Rom.
7. 12, 12, 1, 2, Ezek. 18, 25, ch. 33.
3. Any sufficient signification of this will, touching the rea
sonable creatures duty is a law, indispensibly obliging such a
creature. A law is a constitution de debito, and it is the legis
lator's will (not concealed in his own breast, but) duly express
ed that makes this constitution, and infers an obligation on the
subject.
4. The law given to Adam at his creation was partly natural,
given by way of internal impression upon his soul ; partly posi
tive given (as is probable) by some more external discovery or
revelation. That the main body of laws whereby man was to be
governed, should be at first given no other way than by stamp
ing them upon his mind and heart, was a thing congruous
enough to his innocent state (as it is to angels and saints in glo
ry) it being then exactly contempered to his nature highly ap-
provable to his reason, (as is evident in that being fallen, his
reason ceases not to approve it, Rom. 2, 18.) fully suitable to
the inclination and tendency of his will, and not at all regret
ted by any reluctant principle that might in the least oppose or
render him doubtful about his duty.
Yet was it most reasonable also, that some positive commands
should be superadded, that God's right of dominion and go
vernment over him as Creator, might be more expressly assert
ed, and he might more fully apprehend his own obligation as a
creature to do some things, because it was his Maker's will, as
well as others, because they appeared to him in their own na
ture reasonable and fit to be done; for so the whole of what God
requires of man, is fitly distinguished into some things which he
commands, because they are just; and some things that are just
because he commands them.
376 MAN'S CREATION IN A HOLY,
5. Adam was endued in his creation,with a sufficient ability and
habitude to conform to this whole law, both natural and posi
tive ; in which ability and habitude his original rectitude did
consist. This proposition carries in it the main truth we have
now in hand, therefore requires to be more distinctly insisted
on. There are two things in it to be considered. the thing
itself he was endued with : and the manner of the endow
ment.
(1.) The thing itself wherewith he was endued, that was up
rightness, rectitude, (otherwise called the image of God, though
that expression comprehends more than we now speak of, as his
immortality, dominion over the inferior creatures, &c.) which
uprightness or rectitude consisted in the habitual conformity,
or conformability of all his natural powers to this whole law of
God; and is therefore considerable two ways, namely, in rela
tion to its subject, and its rule.
[1.] In relation to its subject ; that was the whole soul (in
some sense it may be said the whole man) even the several pow
ers of it. And here we are led to consider the parts of this
rectitude, for it is co-extended (if that phrase may be allowed)
with its subject, and lies spread out into the several powers of
the soul ; for had any power been left destitute of it, such is the
frame of man, and the dependance of his natural powers on each
other, in order to action, that it had disabled him to obey, and
had destroyed his rectitude ; for* bonum non oritur nisi ex cau-
sis integris, malum vero ex quovis defectu, good arises only
from perfect causes but evil from some defect. And hence
(as Davenant well observes) according to the parts (if I may so
speak) of the subject wherein it was, man's original rectitude
must be understood to consist of,
First. A perfect illumination of mind to understand and know
the will of God. Secondly. A compliance of heart and will
therewith. Thirdly. An obedient subordination of the sensi
tive appetite, and other inferior powers, that in nothing they
might resist the former. That it comprehends all these, ap
pears by comparing Col. 3, 10, where the image of God, where
in man was created, is said to consist in knowledge, that hath
its seat and subject in the mind, with Eph. 4, 24. where
righteousness and holiness are also mentioned ; the one whereof
consists in equity towards men : the other in loyalty and devo-
tedness to God ; both which necessarily suppose the due fram
ing of the other powers of the soul, to the ducture of an en
lightened mind. And besides, that work of sanctification
* Davenant dc justiria habituali, <Scc.
BUT MUTABLE STATE. 377
(which in these scriptures is expressly called a renovation of man
according to the image of God wherein he was created) doth in
other scriptures appear (as the forementioned author also ob
serves) to consist of parts proportionable to these I mention,
namely, illumination of mind, (Ephes.1.18.) conversion of. heart
(Ps. 51, 10.) victory over concupiscence. Rom. 6. 7 through
out.
[2.] Consider this rectitude in relation to its rule ; that is
the will of God revealed, (1. John 3.4.) or the law of God.
Sin is the transgression of the law ; and accordingly righteous
ness must needs be conformity to the law; that is, actual righ
teousness consists in actual conformity to the law ; that habitual
rectitude which Adam was furnished with in his creation (of
which we are speaking) in an habitual conformity, or an ability
to conform to the same law. This habitual conformity, was,
as of the whole soul, so to the whole law, that is, to both the
parts or kinds of it, natural and positive. He was furnished with
particular principles inclining him to comply with whatsoever the
law of nature had laid before him, and with a general principle
disposing him to yield to whatsoever any positive law should
lay before him as the will of God. And if it be said (in reference
to the former of these) that this law of nature impressed upon
Adam's soul, was his very rectitude ; therefore how can this rec
titude be a conformity to this law ? I answer, First A law
is twofold regulans, regulating regulata, regulated.
Secondly The law of nature impressed upon the soul of
Adam, must be considered; as subjected in his mind; so it
Consisted of certain practical notions about good and evil, right
and wrong, &c. and as subjected in his heart, so it consisted
in certain habitual inclinations to conform to those principles.
Now these inclinations of the heart, though they are a rule to
actions, they are yet something ruled in reference to those no
tions in the mind; and their conformity thereto makes one part
of original rectitude. And those notions, though they are a
rule to these inclinations, yet they are something ruled in refe-
rffnce to the will of God signified by them ; and in the confor
mity thereto, consists another part of this original rectitude.
(2.) We have to consider the manner of this endowment.
And as to this, it is much disputed among the schoolmen, whe
ther it were natural or supernatural. I shall only lay down in
few words, what I conceive to be clear and indisputable.
[1.] If by natural, you mean essential (whether constitutive-
ly, or consecutively) so original righteousness was not na
tural to man, for then he could never have lost it, without the
loss of his being.
[2.] If by natural you mean connatural, that is, concreate
VOL. II. " 3 C
MAN'S CREATION IN A HOLY
with the nature of man, and consonant thereto, so I doubt not
but it was natural to him.
f>. This rectitude of man's nature, could not but infer and
include his actual blessedness, while he should act according to
it. According to the tenour of the covenant, it could not
but infer it. And consider this rectitude in itself, it must needs
include it : the rectitude of his understanding including his
knowledge of the highest good ; and the rectitude of his will
and affections, the acceptance and enjoyment thereof; as Au
gustine (dc civitate Dei) in this case, nullnm bonum abesset
homini quod recta voluntas optare posset, fyc. JVb good
would be wanting to a man which a well regulated will could
wish for. Thus far of the holiness and blessedness of man's first
state. It follows to speak of the mutability of it, and of his fall
as depending thereon.
Secondly. That man's defection from his primitive state, was
merely voluntary, and from the unconstrained choice of his own
mutable and self-determining will. For the asserting of this
truth, take the following propositions.
1 . That the nature of man is now become universally de
praved and sinful. This, Scripture is full of,* and experience
and common observation put it beyond dispute. It is left then
that sin must have had some original among men.
2. The pure and holy nature of God could never be the ori
ginal of man's sin. This is evident in itself. God disclaims it;f
nor can any affirm it of him without denying his very Being.
lie could not be the cause of unholiness, but by ceasing to be
holy, which would suppose him mutably holy ; and if either
God or man must be confessed mutable, it is no difficulty where
to lay it; whatever he is, he is essentially; and necessity of ex
istence, of being always what he is, remains everlastingly the
fundamental attribute of his Being. James 1, 1J.
3. It is blasphemous and absurd to talk of two principles, (as
the Manichees of old) the one good per se, in itself, and the
cause of all good ; the other evil per se/dnd the cause of all evil.
Bradwardine's two arguments : that this would suppose two
gods, two independent beings ; and that it would suppose an
evil god ; do sufficiently convince this to be full both of blas
phemy and contradiction. Bradwardine de causa Del.
4. It was not possible that either external objects, or the
temptation of the devil should necessitate the will of man to
sin. External objects could not; for that were to reject all
*l Kings 8. 46. Psal. 14, 1. Rom. 3, 12, &c- cap. 5, 1213, &c.
1, John 5, 19, &c.
t Deut. 32, 4. Psal. 5, 4. 3. John 1 1 .
BUT MUTABLE STATE, 379
upon God ; for if he create objects with such an allective power
in them, and create such tin appetite in man as cannot but work
inordinately and sinfully towards those objects, it must needs in
fer his efficacious necessitation of sin, being it would destroy the
truth already established, that God created man with such a rec
titude as that there was a sufficient ability in his superior powers
for the cohibition and restraint of the inferior, that they should
not work inordinately towards their objects. The devil could
not do it for the same reason, having no way to. move the will of
man but by the proposal of objects ; yet that by this means (which,
he could in many respects manage most advantageously) he did
much help forward the first sin, Scripture leaves us not to doubt,
5. The whole nature of sin consisting only in a defect, no
other cause need be designed of it than a. defective ; that is, an
understanding, will and inferior powers however originally good
yet mutably and defectively so. I shall not insist to prove that
sin is no positive being; but I take the argument to be irrefra
gable, (notwithstanding the cavils made against it) that is drawn
from that common maxim, that omne enspositivum est velpri-
mum, vel a primo, all positive existence is cither first or from
the first. And that of *Dionysius the Areopagite is an ingeni
ous one 5 he argues that no being can be evil per sc : for then
it must be immutably, to which no evil can be, for to be al
ways the same, is a certain property of goodness ; it is so even of
the highest goodness. And hence sin being supposed only a de
fect, a soul that is only defectibly holy, might well enough be the
cause of it; that is, the deficient cause. Nor is it in the least
strange that man should be at first created with a defectible holi
ness ; for if he were immutably holy, either it must be eye na-
tura, of nature, or ex gratia ; of grace; ex natura it could
not be, for that would suppose him God ; if it were ex gratia,
then it must be 'free; then it might be, or might not be;
therefore there was no incongruity in it that it should not be.
And indeed it was most congruous that God having newly made
such a creature, furnished with such powers, so capable of go
vernment by a law, of being moved by promises and threats
he should for some time hold him as a viator* traveller, in a
state of trial unconfirmed, (as he did also the innocent angels)
that it might be seen how he would behave himself towards his
Maker, and that he should be rewardable and punishable ac
cordingly, in a state that should be everlasting and unchangea
ble : the liberty therefore of the viators and the comprehensors,
Gibieuf well distinguishes into inchoata or consum-mabilis
*TO yap as i TUWTW rx uyxbS $IQV. This is the peculiar natn
of goodness. Dion, de Div, nom.
'380 MAN'S CREATION IN A HOLY,
begun, and capable of being consummated; and perfects
or consummate perfect or consummated ; the former such
as Adam's was at his creation ; the latter such as is the state
of angels and saints in glory ; and as his would have been had
he held out and persisted innocent through the intended time
of trial.
It -.'/as therefore no strange thing that man should be created
defect ib'le ; it was as little strange that a defectible creature
should deficere,revolt. For the: manner of that defection, (whether
error of the understanding preceded, or inconsideration only,and
a neglect of its office) with the great difficulties some imagine
herein, I wave discourse about them; judging that advice good
and sober, for to consider how sin may be gotten out of the
world, than how it came in. Though it is most probable there
was in the instant of temptation a mere suspension of the un
derstanding's act, (not as previous to the sin, but as a part of it}
and thereupon a sudden precipitation of will, as Estius doth
well determine.
6. Man being created mutable as to his holiness, must
needs be so as to his happiness too. And that both upon
a legal account, (for the law had determined that if he
did sin he must die) and also upon a natural ; for it was
not possible that his soul being once depraved by sin, the
powers of it vitiated, their order each to other, and towards
their objects broken and interrupted, there should remain a dis
position and aptitude to converse with the highest good.
II. The use follows which shall be only in certain practical
inferences that will issue from these truths, partly considered
singly and severally ; partly together and in conjunction.
First. Some inferences issue from these truths considered
singly and severally. From the first we infer,
1. Did God create man upright as hath been shown, then
how little reason had man to sin ? how little reason had he to
desert God ? to be weary of his first estate ? Could God's ma
king him; his making him upright, be a reason why he should
sin against him ? was his directing his heart, and the natural
course of his affections toward himself, a reason why he should
forsake him ? what was there in his state that should make it
grievous to him ? was his duty too much for him ? God made
him upright, so that every part of it was connatural to him :
Was his privilege too little ? He knew and loved, and enjoyed
the highest and infinite good. O think then how unreasonable
and disingenuous a thing sin was ! that a creature that was no
thing but a few hours ago, now a reasonable being, capable of
God ! yet sin ! Urge your hearts with this, we are too apt to
Gibieuf de libertate Dei & crratur.
BUT MUTABLE STATE. 381
think ourselves unconcerned in A dam's sin ; we look upon our
selves too abstractly, we should remember we are members of a
community, and it should be grievous to us to thiuk that our
species hath dealt so unkindly and unworthily with God : and
besides, do not we sin daily after the similitude of Adam's trans
gression ? and is not sin as unreasonable and unjust a thing as
ever?
2. Was our primitive state so good and happy, how justly
may we reflect and look back towards our first state ? how fitly
jnight we take up Job's words ? (Job 29. 2, 4, 5,) O that I
were as in months past; As in the days of my youth ;---When
the Almighty was yet with me ! - When I put on righteousness
and it clothed me; -When my glory was fresh in me, c.
With what sadness may we call to mind the things that are
past, and the beginnings of ancient time ? when there was
no stain upon our natures, no cloud upon our minds, no pollu
tion upon our hearts ; when with pure and undefiled s^uls we
could embrace and rest, and rejoice in the eternal and incom
prehensible good ? when we remember these things, do not
our bowels turn ? are not our souls poured out within us ? From
the second we infer,
1. Did man so voluntarily ruin himself? how unlikely is lie
now to be his own saviour ? he that was a self-destroyer from
the beginning, that ruined himself as soon as God had made
him, is he likely now to save himself? is it easier for him to
recover his station than to have kept it ? or hath he improved
himself by sinning r and gained strength by his fall for a more
difficult undertaking, is he grown better natured towards him
self and his God, than he was at first ?
2. How little reason hath he to blame God, though he finally
perish ? what would he have had God to have done more to pre*^
vent it ; he gave his law to direct him, his threatening to warn
him ; his promise for his encouragement was evidently im
plied ; his nature was sufficiently disposed to improve and com
port with all these ; yet he sins ! is God to be charged with
this ? sins upon no necessity, with no pretence ; but that he
must be seeking out imentions, trying experiments, assaying to
better his state, as plainly despising the law, suspecting the
truth, envying the greatness, asserting and aspiring to the so
vereignty and Godhead of his Maker. Had we (any of us) a
anind to contend with God about this matter, how would we
order our cause ? how would we state our quarrel ? if we com
plain that we should be condemned and ruined all in one man ;
that is to complain that we are Adam's children. A child might
as well complain that he is the son of a beggar or a traitor, and
charge it as injustice upon the prince or law of the land that he
382 MAN'S CREATION IN A HOLY,
is not born to a patrimony; this is a misery to him, but no man
will say it is wrong. And can it be said we are wronged by the
common Ruler of the world, that we do not inherit from our
father, the righteousness and felicity we had wilfully lost long
before we were his children ? If we think it hard, we should
be tied to terms we never consented to, might not an heir as
well quarrel with the magistrate, that he suffers him to become
liable to his father's debts ? and to lie in prison if he have not
to pay ?
But besides, who can imagine but we should have consented,
had all mankind been at that time existent in innocency toge
ther ? that is, let the case be stated thus ; Suppose Adam our
common parent, to have had all his children together with him
before the Lord, while the covenant of works was not as yet
made, and while as yet God was not under any engagement to
the children of men : Let it be supposed, that he did propound
it to the whole race of mankind together, that he would capi
tulate with their common parent on their behalf, according to
the terms of that first covenant ; if he stood they should stand,
if he fall, they must all fall with him. Let it be considered,
that if this had not been consented to, God might (without the
least colour of exception, being as yet under no engagement to
the contrary) have annihilated the whole species ; for wherein
can it seem hard, that what was nothing but the last moment,
should the next moment be suffered to relapse into nothing,
again ? Let it also be considered, that Adam's own personal
interest, and a mighty natural affection towards so vast a pro
geny, might well be thought certainly to engage him to the
uttermost care and circumspection on his own and their behalf.
It must also be remembered, that all being now in perfect in
nocency, no defect of reason, no frowardness or perverseness of
will can be supposed in any, to hinder their right judgment,
and choice of what might appear to be most for their own
advantage, and the glory of their Maker.
Can it now possibly be thought (the case being thus stated)
that any man should rather choose presently to lose his being,
and the pleasures, and hopes of such a state, than to have con
sented to such terms ? It cannot be thought. -
For consider the utmost that might be objected ; and suppose
one thus to reason the matter with himself; "Why? it is a
mighty bastard for me to suspend my everlasting happiness or
misery upon the uncertain determinations of another man's
mutable will ; shall I trust my eternal concernments to such a
per-adventure, and put my life and hopes into the hands of a
fellow-creature?"
It were obvious to him to answer himself, " I, but he is my
BUT MUTABLE STATE. 383
father ; he bears a natural affection to me, his own concernment
is included, he hath power over his own will, his obedience for
us all, will be no more difficult than each man's for himself ;
there is nothing required of him, but what his nature inclines
him to, and what his reason (if he use it) will guide him to com
ply with ; and though the hazard of an eternal misery be greatly
tremendous ; yet are not the hopes of an everlasting blessed
ness as greatly consolatory and encouraging ? and besides, the
hazard will be but for a time, which if we pass safely, we shall
shortly receive a full and glorious confirmation and advance
ment." Certainly no reasonable man, all this considered (though
there had been no mention made of a means of recovery in case
of falling, the consideration whereof is yet also to be taken in
by us) would have refused to consent ; and then what reasona
ble man but will confess this to be mere cavil, that we did not
personally consent; for if it be certain we should have consented
and our own hearts tell us we should,doth the power of a Creator
over his creatures, signify so little that he might not take this
for an actual consent ? for is it not all one, whether you did
consent, or certainly would have done it, if you had been treated
with ? Covenants betwixt superiors and inferiors, differ much
from those betwixt equals ; for they are laws as well as coven
ants, and therefore do suppose consent (the terms being in se
reasonable) as that which not only our interest, but duty would
oblige us to. It is not the same thing to covenant with the
great God, and with a fellow- creature. God's prescience of the
event (besides that no man knows what it is, yet) whatever it
is, it is wholly immanent in himself (as also his decrees) there
fore could have no influence into the event, or be any cause of
it ; all depended, as hath been shewn, on man's own will ; and
therefore if God did foresee that man would fall, yet he knew
also, that if he would he might stand.
Secomlly. Some inferences arise, from both these doctrines
jointly.
1. Were we once so happy; and have we now undone our
selves ? how acceptable should this render the means of our
recovery to us ? That it is a recovery we are to endeavour
(which implies the former truth) that supposes us once happy,
who would not be taken with such an overture for the regaining
of a happiness, which he hath lost and fallen from ; it is a
double misery to become from a happy estate miserable ; it is
yet as a double happiness to become happy from such misery; and
proportionably valuable should all means appear to us that tend
thereto. Yea, and it is a recovery after self-destruction (which
asserts the former truth) such a destruction as might reduce us
to an utter despair of remedies, as rendering us incapable to
MAN'S cttEAfKttr IN A HOLY, &c.
help ourselves, or to expect help or pity from others. O how
welcome should the tidings of deliverance now be to us! how
joyful an entertainment should our hearts give them upon
both these accounts? how greatly doth * Scripture command
the love and grace of Christ under the notion of redeeming ?
a word that doth not signify deliverance from simple misery
only, but also connote a precedent better state as they expound
It, who take the phrase as Scripture uses it, to allude to the
buying out of captives from their bondage. And how
should it ravish the heart of any man to have mercy and help
offered him by another hand, who hath perished by his own ?
how taking should gospel-grace be upon this account ? how
should this consideration engage souls to value and embrace it ?
it is urged (we see) to that purpose, Hosea 13. 9. O Israel,
thou hast destroyed thyself, but in me is thy help ; and verse 10.
it follows, I will be thy King ; where Is any other that will save
fhee, &c. And ch. 14. 1. O Israel, return unto the Lord, for
thou hast fallen by thine iniquity. Now (friends) do but
seriously consider this. If you believe the truths you have heard,
ftow precious should Christ be to you ! how precious should
the gospel, the ordinances, and ministry of it be ! Do you
complain that formerly you were not treated with ? by all these
God now treats with you. Now your own personal consent
Is called for ; not to any thing that hath the least of hazard in it,
but what shall make you certainly happy, as miserable as you
have made yourselves; and there is nothing but your consent
wanting ; the price of your redemption is already paid ; it is
but taking Christ for your Saviour and your Lord, and living a
life of dependance and holiness for a few days, and you are as
iafe as if you were in glory ; will you now stick at this ? O do
ftot destroy yourselves a second time, and make yourselves doubly
guilty of your own ruin.
2. Was our state so good, but mutable ? what cause have we
to admire the grace of God through Christ, that whom it
recovers, it confirms ? It was a blessed state, that by our own
free will we fell from ; but how much better (even upon this
account) is this, which by God's free grace, we are invited and
recalled to ?
* Kom. 3. 34. &c. 1 Cor. 1. 30. 31. Epti. 1. 6, 7.
Tit. 2. 11. 14.
TWO-FOLD
DISCOURSE.
FIRST. OF MAN'S ENMITY AGAINST GOD
SECONDLY. OF RECONCILIATION BETWEEN GOD
AND MAN.
Colos. 1. 21.
i
AND YOU, THAT WERE SOMETIME ALIENATED, AND ENEMIES IK
MIND BY WICKED WORKS ,YT NOW HATH HE RECQNCUJtD
VOL. II.
MAN'S
ENMITY AGAINST GOD,
Colos. 1. 21.
Andyou 9 that were sometime alienated and enemies in your
mind by wicked works, yet now hath he reconciled.
TT is a great and wonderful context, whereof these words are
a part, which the time will not allow me to look into ; but
presently to fall on the consideration of the words themselves
which briefly represent to us ; the wretched and horrid state
of in en,yet unconverted and not brought to God; and the happy
state of those that are reduced, and brought home to him.
The former in these words, " And you that were sometime
alienated, and enemies in your mind by wicked works." The
latter, in those words, " Yet now hath he reconciled." 1 shall
apply my discourse to the former part of the words, and thence
observe, that men in their unconverted state, are alienated
from God, and enemies to him by their wicked works. This I
shall endeavour, to explain, and shew you the meaning of
it : to evince, and let you see the truth of it, and apply
it.
I. For the meaning of it,it is evident that it is the unconverted
state of man that is here reflected upon and referred unto. You
that were sometime alienated, and enemies in your mind, by
wicked works. They were so, before they were turned to God, he
writes to those Colossians as to converts, to them that were
saints, and faithful brethren in Christ, (v. 2.) to them that
were now believers in Christ, and lovers of the saints, (v. 4.)
SS8 OF MAN'S ENMITY*
telling them, they sometime had been enemies, hy wicked
works. Before conversion, they had (as is elsewhere said) their
understandings darkened, being alienated from the life of God;
walking as other Gentiles walk, in the vanity of their mind,
(Ephes. 4. 18.) compared with the preceding verse. This is
the deplorable condition of,the unconverted world, they are
alienated from, and enemies to God by wicked works. We are
to consider what this alienation from God doth import. It
signifies estrangement,unacquaintance with God; and that with
out any inclination towards him, or disposition to seek his ac
quaintance. The word is emphatical, it signifies people of
another country, you were like people of another country. Of
suck a different language, manners and behaviour they that
are converted are to you, and you to them ; you are estranged
to their speech, customs, and ways. All that is of God was
strange to you, men in their unconverted state are strangers
to God. VVicked men da not understand the words of the
gospel. (John 8. 43.) What relates to the kingdom of God,
the unconverted man dislikes. (Job. 21. 14.) They say to
God, depart frojn us, we desire not the knowledge of thy ways.
Man, who was originally made for the service of God, and com
munion with him, is now so degenerated, that he is become a
mere stranger to him. The next word to be taken notice ofy
s enemies, which may seem to add somewhat to the former
word alienated ; there is not only no inclination towards God
but there is a disinclination ; not only no affection, but a disaffec
tion. The GarnaV mind is enmity to God, and the effects are
obvious. This alienation from God is voluntary, affected, and
chosen : men in their unconverted state, are not only strangers
to God, but enemies against God, and that in their minds. A
most fearful case, full of astonishment, that the very mind of
man, the offspring of God, the paternal mind, as a heathen
called him, that this most excellent part, or power belonging to
the nature of man, should be poisoned with malignity, and
envenomed with enmity against the glorious,ever-blcssed God !
that the mind of man,his thinking power, the fountain of thoughts
should be set against God, who gave him this power to think ! Yet
into this reason must every man's unacquaintance with God be
resolved, they know not God, and converse not with him, only
because they have no mind to it. That noble faculty in man,
that resembles the nature of God, is turned off from him, and
set on vain things that cannot profit ; as also upon wicked and
impure things, that render them more unlike to God, and dis
affected to him. By ivicked works which must have a
double reference : to former wicked works, as done by
them; and to future wicked works, as resolved on by them.
AGAINST GOD. 383
The former wicked works, which they have done, have
more and more habituated their souls unto a state of dis
tance from God. The longer they live, the longer they sin;
and the longer they sin, the more they are confirmed in their en
mity against God. Future wicked works,as resolved on to be done
are also referred to. They purpose to live as they have done, and
give themselves the same liberty in sin as before, and will not
know God, or be acquainted with him, lest they should be drawn
off from their resolved sinful course. For the knowledge of
God, and a course of sin are inconsistent things, 1. Cor. 15. 34,
Awake to righteousness, and sin not, for some have not the
knowledge of God. This is the condemnation, (John 3, 19,)
that light is come into the world, but men love darkness rather
than light, because their deeds are evil. They hate the light,
because they will not have their course altered, they resolve to
do as they have done, and that light, which brings with it a ten
dency to the obeying of God, they cannot endure. But then,
as this alienation of mind and enmity, are against the light that
reveals God, they finally terminate on the blessed God himself:
as God is the term of reconciliation, so he is the term of this
enmity and alienation. Wicked men look on God with enmity
of mind, under several notions.
first. As he claims to be their Owner, when he claims a princi
pal propriety in them, when he insists on his right in them as
their Creator, as having made them out of nothing. When God
owns or claims them as their Lord, that first signifies he is
their Proprietor, or one to whom they belong ; but they say
they are their own. If we have to do with God, we must quit
claim to ourselves, and look on God as our Owner; but this is
fixed in the hearts of men, we will be our own ; we will not
consent to the claim which God makes to us. Our tongues are
our own, Ps. 12. 4. Wicked men might as well say the same
thing of their whole selves, our bodies, strength, time,parts &c,
are our own, and who is Lord over us ?
Secondly. If you consider God under the notion of a Ruler,as
well as an Owner. Why should not God rule over, and govern his
own ? But this, the spirit of man can by no means comport
withal, though it is but reasonable, that he who gave men their
beings, should give them laws ; and that he. who gave life, should
also i^ive the rule of life ; but this, man, in his degenerate state,
will by no means admit of. There are two things considerable
in the will of God, which the mind of man cannot comply
withal. The sovereignty and the holiness of it.
1. The sovereignty of God's will. We must look on God's
will as absolutely sovereign, man must look on God's will to be
above his will ; so as that man must cross his own will, to com
port with a higher will. than his. But this apostatized man
390 1 OF MAN S ENMITY
will not do, and therefore he is at enmity with God ; he will
not submit to the will of God, as superior to his will. And
then
2. There is the holiness of God's will. His law is a holy
law ; and the renewed man therefore loves it ; but because it is
holy therefore the unregenerate man dislikes it.
Thirdly. God is considered under the notion of our end,
our last end, as he is to be glorified, and enjoyed by us. There
is a disaffection to God, in the hearts of unregenerate men, in
this regard also. The spirit of man is opposite to living to the
glory of God, every one sets up for himself; I will be my own
end, it shall be the business of my whole life to please myself.
Therefore when God is represented as our end, as in the 1. Cor.
10. 81. whether ye eat, or drink or whatever you do, do all to
the glory of God; and as it is in the 2. Cor. 5, 15. No man is
to live to himself, &c. The great design of our being deli
vered from the law, namely, as a cursing, condemning law) is
that we may live to God,(Gal. 2, 19,) I am dead to the law, that
I might live to God ; this the unrenewed heart cannot comport
with. The last and great design of all our actions must terminate
on God; now self is set up, as the great idol in opposition to God,
all the world over ; and the spirits of men grow, by custom, more
and more disaffected to God, in this respect. Again, God
would be owned by us for our best good. This should be the
sense of our souls towards him, so it was with the Psalmist, (Ps.
73, 25.) whom have I in heaven but thee, &c. but says the un
regenerate soul, the world is better to me than God. And it is
upon this account that when overtures are made of changing
this state, the unregenerate mind opposes it. Thus have you
this doctrine explained and opened. I come now,
II. To evince the truth of this doctrine, and that by two heads
of arguments, Partly from ourselves, and partly from God.
First. From ourselves. It is an alienation and enmity of mind,
that keeps men off from God, and reconciliation with him ;
which will plainly appear,
1. If we consider that our minds are capable of knowing
God. Such a thing is the mind of man, which was originally
made for such an exercise, as to be taken up, principally,
with things relating to God. Our minds can apprehend what
is meant by the nature of God, as a Being of uncreated perfec
tion, in whom all power, wisdom, and goodness do meet ; who
fills heaven and earth, and from everlasting was God. Our
minds tell us, that we have a capacity thus to conceive of God;
it is in the capacity of man's nature to mind God, as well as to
mind vanity ; but doth it not. And whence doth this proceed,
but froogi enmity, an alienation of the mind from God ?
AGAINST GOD. 391
2. This appears., in that men are wilfully ignorant of God,
and are destitute of the knowledge of him out of choice ; igno
rant, and are willing to be so. This speaks enmity and alie
nation of mind more expressly and fully. That they are capable
of knowing God, and yet are ignorant of him, leaves no other
cause assignable ; hut their desiring so to be, plainly assign?
this cause, (Rom. 1. 28.) They liked not to retain God in
their knowledge. It is not grateful to them, (Job 21. 14.) We
desire not the knowledge of thy ways. Men are ignorant wil
lingly of that God, who made the world, and all things therein,
(2 Pet. 3. 5,) For this they are willingly ignorant of, c. They
will not know God, though his visible works shew his invisible
power, and Godhead, (Rom. 1. 19. 20.) Now this can sig
nify nothing but alienation, and enmity of mind. Men are
willing and industrious to know other things, and labour after
the knowledge of them ; but they decline the knowledge of God,
and his ways, being alienated from God, through the blindness
of their hearts, (Ephes. 4. 18.) This heart-blindness is cho
sen, and voluntary blindness, signifies their having no mind or
will to things of that nature. But now the voluntariness
of this ignorance of God, and the enmity that this is conse
quently in it, appears evidently in two sorts of persons.
(1.) In many that are of the more knowing and inquisitive
sort, who do all they can to make themselves notional atheists;
to blot or rase the notion of God out of their minds. Of them
I shall say little, here, they do their utmost, but in vain; it
will stick as close to them as their thinking power. But their
attempt shews their enmity, for they are content to admit the
grossest absurdities into their minds, rather than permit that no
tion to remain unmolested there : rather imagine such a cu
rious frame of things, as this world is, to have come by chance;
than that it had a wise, just, holy, as well as powerful Maker.
They would count it an absurdity, even unto madness, to think
the exquisite picture of a man, or a tree to have happened by
chance; and can allow themselves to be so absurd, as to think
a man himself, or a tree to be casual productions. Is not this
the height of enmity !
(2.) In the unthinking generality. Of whom, yet unconverted
out of the state of apostacy, it is said they are fools, as is the
usual language of Scripture, concerning wicked or unconverted
men; and that such fools, though they never offer at saying in
their minds, much less with their mouths, yet they say in their
hearts, no God ; that is, not there is none, for there is no is in
the Hebrew text. The words may rather go in the optative
form, than the indicative, O that there were none ! The notion
is let alone, while it reaches not their hearts ; if it do, they
392
only wish it were otherwise. This speaks their enmity the
more, for the notion lays a continual testimony against the bent
of their hearts,and constant practice,that while they own a God,
they never fear, nor love him accordingly. And they grossly
misrepresent him, sometimes as all made up of mercy without
justice or holiness ; and so think they need no reconciliation to
him, he and they are well agreed already. Sometimes think of
him as merciless, and irreconcileable; and therefore, never look
after being reconciled to him.
3. It appears hence, that men do seldom think of God, when
as a thought of God may be as soon thought, as any other, and
would cost us as little. Why not as well on God, as upon any
of those vanities, about which they are commonly employed ?
It is a wonderful thing to consider, how man is capable of form
ing a thought! how a thought arises in our minds ! And how
sad is it to consider, that though God has given to man
a thinking power, yet he will not think of him ! God has
given to man a mind that can think, and think on him, as well
as on any thing else. My hody cannot think, if my mind and
spirit is gone ; though God gave man the power of thought,
yet men will not use, or employ their thoughts otherwise than
about vain or forbidden things. God forms the spirit of man
within him, hath put an immortal spirit into him, whence a
spring of thoughts might ascend heavenwards. When we
have thousands of objects to choose of, we think of any thing
rather than God ! and not only turn this way or that, besides
him : but tend continually downwards in opposition to him.
Yea, men cannot endure to be put in mind of God, the serious
mention of his name is distasteful. Whence can this proceed,
that a thought of God cast in, is thrown out, as fire from one's
bosom ; whence is it, but from the enmity, that is in man
against God ?
4. It further appears hence, that men are so little concerned
about the favour of God. Whomsoever we love, we naturally
value their love ; but whether God be a friend, or an enemy, it
is all one to the unrenewed soul,if there be no sensible effects of
his displeasure. The men of this world only value its favours,
the favour of God they value not; whereas in his favour is life in
the account of holy and good men, (Ps. 30. 5,) yea, they judge
his loving-kindness is better than life without it, Ps. 63. 3.
When men shall go from day to day, without considering, whe
ther God hath a favour for them, or not ; whether they are ac
cepted, or not, whether they have found grace in his eyes, or
not, &c. What doth this declare, but an enmity of mind, and
alienation from God? If men had true love for Gpd> it could
not be, but they would greatly value his love.
AGAINST GOD. 393
5. That men do so little converse, and walk with God, doth
speak a fixed alienation of mind, and enmity against God.
Walking with God includes knowing, and minding him ; but it
adds all other motions of soul towards him, together with con
tinuance, and approving ourselves to him, therein. Now agree
ment is required to walking with God, (Amos .3. 3.) Can two
walk together unless they be agreed, Hos. 3. 3. Men walk not
with God, because they are not come to an agreement with
him; God's agreement with us, and ours with him is that we
may walk together. If we walk not with God it is because
there is no agreement ; and what doth that import, but an alie
nation of mind from God ? Says God, I would not have you
live in the world at so great a distance from me, I would walk
with you and have you walk with me ; and for this end I would
. come to an agreement with you. But sinners will not come to
any agreement with God, and thence it comes to pass that they
walk not with God ; they begin the day without God, walk
all the day long without God, lie down at night without God
and the reason is because there are no agreements, and that de
notes enmity, especially considering,
6. That daily converse with God would cost us nothing. To
have any man's thoughts full of heaven, and full of holy fear,
and reverence of God &c. (which is included in walking with
God) what inconvenience is in this, what business will this hin
der ? when a man goes about his ordinary affairs, will it do any
hurt to take God with him, no business will go on the worse for
it, it will not detract from the success of our affairs, 1. Cor. 7
24. Let every man, wherein he is called, therein abide with
God. Let your state be what it will, there can be no business
in this world, but what you may do with God, as well as with
out God, and much better.
7. Which makes the matter much plainer, how uncom
fortably do men live in this world, by reason of their distance
from God, and unacquaintedness with him, Job. 35 . 10. But
no one saith where is God my Maker, who giveth songs
in the night. They choose ratter to groan under their bur
dens alone, than cry to God their Maker, as at the 9th Verse of
that chapter when men will endure the greatest extremity, ra
ther than apply themselves to God, what doth this resolve into
but enmity against God ?
8. That men do so universally disobey God, bespeaks alie
nation and enmity of mind as obedience proceeds from love,
so disobedience proceeds from enmity and ,for this I shall only
instance two great precepts, wherein the mind and will of God is
expressed which I mention, and insist upon (though briefly) a$
things that concern the constant, and daily practice of evefy
VOL. II. 3 E
39 4 F MAN
Christian a course of prayer to God, in secret, and having
our conversation in heaven. How express are both of these pre
cepts, in the same chapter, the former Mat. 6. 6. the latter, ver.
19. 20. 21. Now consider, whether our disobedience to these
two precepts do not discover great enmity in our hearts against
God. What to refuse to pray and pour out our souls to him in se
cret so refuse placing our treasure and our hearts in heaven ;
what doth this signify, but aversion, and a disaffected heart ?
Let us consider each of them severally and a part by itself. We
are a Christian assembly, how should it startle us to be (any of
us) convicted of enmity against God, under the Christian name,
in two so plain cases ?
(I.) For prayer it is a charge laid upon all person^
considered in their single and .personal capacity Mat. 6.
C>. But thou, when thou prayest, enter into thy closet and
when thou hast shut thy door, pray to thy Father which is in se
cret. I fear that most of them, who bear the Christian name,
carry the matter so; as if there were no such place in the Bible.
When the mind and will of God is made known to us by his
Son, who came out of his bosom, that he will be sought unto;
and that not only publicly but secretly and daily ; that as we
are taught by our Lord himself, to pray for our daily bread, and
the forgiveness of our daily trespasses ; we are also to pray in
secret, to him that sees in secret ; can such commands be con
stantly neglected and disobeyed, and not signify the contrary,
bent of our will; especially when we consider, that it is enjoined
us for our good ? It would be profane to say what profit is it to us
to call upon the Almighty but it is most justly to be said, what
piofit is it to theAlmighty,that we call upon him? It is honoura
ble to him, but very profitable to ourselves. If we know not
how to pray in a corner, confessing our sins, and supplicating for
mercy ; we cannot but live miserable lives. When therefore
this is not done, whence is it,but from an enmity of mind ?
To a friend we can unbosom ourselves, not to an enemy.
I might also enlarge upon family prayer, but if closet prayer
were seriously minded, you that have familes would not dare
to neglect prayer, with them too. But if either be performed
with coldness and indifferency, it makes the matter worse, or
mrre plainly bad; and shews it is not love, or any lively affec
tion that puts you upon praying, but a frightened conscience
only. And a miserably mistaken deluded one, that makes you think
the God you pray to will be mocked or trifled with, or that he cannot
perceive whether your heart be with him, or against him. And
so instead of worshipping him, or giving him honour in that
performance ; you reproach and affront him ; and all this while,
how vastly doth the temper of your mind disagree with the mind
of God. I would saith the blessed God, have a course of pniyei
AGAINST GOD. 31>;"j
run through the whole course of your lives and all this that your
hearts may be lifted up from earth to heaven, that your hearts
may he in heaven every day, according to Matt. 6', 19. Lay not
up for yourselves treasures on earth ; but treasures in heaven.
Where your treasure is, there will your hearts he also. And
so we are led to the other precept mentioned hefore.
(2.) As to a heavenly conversation, God would not have rea
sonable creatures, who have intelligent spirits about them, to
grovel and crawl like worms in the dust of this lower world, as
if they had no nobler sort of objects to converse with, than the
things of this earth ; nothing fitter for the contemplation, exer
cise, and enjoyment of an immortal mind. The saints are fi
nally designed for an inheritance in light, (Colos. 1, 11?,) and
their thoughts and affections ought to be there beforehand, that
they may become meet for that inheritance. Will it do a man
any harm to have frequent forethoughts of the everlasting joy,
purity, and bliss of the heavenly state ! How joyous and pleasant
must it be ! And why are we called Christians, if he, who is our
Lord, and Teacher, revealing his mind to us, and expressly
charging us to seek {irst the kingdom of God, to set our affec
tions on the things above, &c. shall not be regarded? Why is
not heaven, every day in our thoughts why will we lose the plea
sure of a heavenly life, and exchange it for earthly care and trouble,
or vanity, at the best ? Why is it ? no other reason can be given,
but only an alienation of our minds from God.
9. Another argument to prove this alienation, and enmity
against God, is the unsuccessfulness of the gospel : which can be
resolvable into nothing else, but such an enmity. The design of
the gospel is to bring us into a union with the Son of God,
and to believe on him whom the Father hath sent. Christ
seeks to gather in souls to God, but they will not be gathered.
This is matter of fearful consideration, that when God is calling
after men, by his own Son, that there be so few that will come
to him. How few are there that say, give me Christ, or I am
lost? None can reconcile me to God, but Christ? You are
daily besought, in Christ's stead, to be reconciled, (2 Cor. 5.20.)
but in vain ! What doth this signify, but obstinate, invincible
enmity ?
Secondly. Another head of arguments may be taken from several
considerations, that we may have of God in this matter : whence
it will appear, that nothing but enmity, on our parts, keeps us
at that distance from God, as we generally are at, and consider
to that purpose,
1 . That God is the God of all grace, the fountain of good
ness, the element of love. Why are men at that distance from
him, who is goodness, and grace, and love itself ? The reason is
ot on God's part, 1 John iv. 16. God is love, and he thatdwel-
396 OF MAN'S ENMITY
leth in love, dwelleth in God, and God in him. What can our
so great distance from this God signify, from the most perfect,
the most excellent goodness, but the most horrid kind, and the
highest pitch of enmity ! Did men apprehend this, what fright
ful monsters would they appear to themselves ! This is not only
a plain, but a terrible declaration of a most unaccountable en
mity, on our part.
2. God is still pleased to continue our race on earth, a suc
cession of men in this world, from age to age, made after his
own image, with minds and spirits that are intelligent, and im
mortal ; which declares a strong propension in God, towards
such a sort of creatures, the inhabitants oHhis lower world,
though degenerated, and fallen from him. Notwithstanding all
their neglect of him, in former ages, yet new generations of men
still spring up, capable of knowing, and serving him, Prov. viii.
31. In the foreseen height of man's enmity, this was the steady
bent of his mind towards them, to rejoice in the habitable parts
of this earth, and to have his delights with the sons of men. Thus
also in the 2 Chron. vi. 18, do we find Solomon in a rapture of
admiration, on this account : But will God in very deed dwell
with men on earth, &c. And the Psalmist, ps. Ixviii: 18. That
gifts are given to the rebellious (the most insolent of enemies)
that the Lord God might dwell among them. How admirable,
and unconceivable a wonder is this ! The heaven of heavens
cannot contain him, and will he yet dwell with men on earth I
And we yet find, notwithstanding God's great condescension,
that there is still a distance ; whence can this be, but from
man's aversion, and enmity of mind against God ? Thus are
men still requiting God evil for his goodness ; God will dwell
with men on earth, but men will not dwell with him, nor ad
mit of his dwelling with them ; they say to him depart from us.
Job. xxi. 14. It is thus, from age to age, and generation to
generation, which shews God's goodness on his part, and the
enmity on man's part. See to this purpose, Ps. xiv. and liii. the
beginning of each.
3. Consider thfi forbearance of God, towards you, while you
are continually at mercy. With what patience doth he spare
you, though your own hearts must tell you that you nre offend
ing creatures,and whom he can destroy in a moment ! He spares
you, that neglect him. He is not willing that you should pe
rish, but come to the knowledge of the truth, that you may be
saved; by which he calls, and leads you to repentance, Rom.
ii. 4. On God's part, here is a kind intention ; but on man's
part, nothing but persevering enmity.
4. Consider God's large and wonderful bounty towards the
children of men in this world, arid the design of it, Acts xvii.
AGAINST GOD. 3.97
25. 26. He giveth to all life, and breath, and all things, tha 1
they might seek after him, Ps. Ixvtii. 19. He daily loadeth us
with his benefits. He gives us all things richly to enjoy, Acts
xiv. 17- God leaves not himself without witness, that he doth
men good. He gives men rain from heaven, when they want
it ; and, when unseasonable, he withholds it. It is a great
thing to understand the loving-kindness of the Lord, (Ps. cvii.
42.) his wonderful works towards the children of men ; to un
derstand our mercies and comforts, and what their meaning,
and design is. By mercies to our outward man, God designs to
draw our hearts and minds to himself. Mercies are bestowed
on them that have the power of thought, to consider the end
of all God's mercies ; it is bespeaking, and seeking to win our
hearts to himself, Hos. xi. 4. It is drawing us with these cords
of a man, with bands of love ; which plainly shews what the
case requires, that the minds and hearts of men are very
averse, and alienated from him, and therefore need such draw
ing.
5. And that which is more than all the rest, is God's send
ing his Son into the world, to procure terms of peace for us, and
then to treat with us thereupon ; and that in him he is recon
ciling the world to himself, 2 Cor. v. 19. Doth not reconcilia
tion suppose enmity, as here, and in the text : you that were
enemies in your minds yet he hath reconciled. As we have
noted that on our parts our withstanding, and too commonly
frustrating his overtures, speaks enmity, and obstinacy therein;
so on his part those overtures themselves speak it too. Here is
the greatest kindness and good-will on God's part, that can be
conceived ; but it supposes ; what we are evincing ill-will in us.
Christ came to seek and save that which was lost. What a lost
was our state ! what to be engaged in a war against iiim that
state made us ! Wo to him that strives with his Maker, Is.xlv. 9.
Fallen man is little apprehensive of it now, if we continue un
reconciled to the last, at death it will be understood what a lost
state we are in. Upon this account it will then appear, but this
was our state before, when it appeared not ; in this state Christ
pitied us, when we had no pity for ourselves. Christ came not into
the world to save men only at the hour of their death, from hell;
but to raise up to himself a willing people, that may serve and
glorify God, in their life on earth. He is, for this purpose, in
tent on this reconciling design ; and how earnest how alluring
were his solicitations, in the days of his flesh ! Come to me all
ye that are weary He that cometh to me, I will in no wise cast
out. How pathetical his lamentations, for the unreconcileable !
O that thou hadst known the things belonging to thy peace
And his blood was shed at last, as the blood of propitiation, of a
398 OF MAN'S ENMITY
reconciling sacrifice, to reconcile God's justice to us; and there
upon also, as in this context : having made peace by the blood
of his cross, (ver. 20.) to vanquish our enmity, to reconcile us
who were enemies in our minds ver. 21, 22.
6. Consider Christ sending, and continuing, from age to
age, the gospel in the world ; the design whereof may be un
derstood by the manifest import, and substance of it, and by the
titles given to it, as it reveals Christ, the Mediator, the Peace
maker, in his person, natures, offices, acts, sufferings and per
formances. As it contains the great commands of repentance
towards God, and faith in our Lord Jesus Christ, with the pro
mises of pardon, and eternal life, with whatsoever is requisite to
our present good state Godward, and our final blessedness in
him, as also the various enforcements of such precepts, and
confirmations of such promises, with copious explications of the
one and the other. And as it is called, the ministry of recon
ciliation, 2. Cor. v.l 8. The word wherein peace is preached,
by Jesus Christ, Acts x. 36. The gospel of peace, and of glad
tidings, (Rom. x. 15.) as that very word gospel signifies.
This gospel was, in its clearer manifestation, at the fulness of
time, introduced with great magnificence, and solemnity into
the world, as the law had been, by the ministry of angels.
When the Sun of righteousness, the light of the world, was a-
rising, and dawning upon it ; then did a multitude of the hea
venly host appear, praising God, and saying : Glory to God in
the highest, peace on earth, and good-will towards men, Luke
ii. 13, 14. But this gospel is not a more express declaration of
God's good-will, towards men, than their deportment under it,
their continuing to live as without God in the world, is of their
ill-will, disaffection, and enmity against God.
7. And lastly, the strivings of the Spirit, in the hearts of
ministers preaching the gospel, and with the souls of men, to
whom it is preached, shew that there is a mighty enmity to be
overcome.
(1.) God's giving forth his Spirit to his ministers, enabling
them to strive with sinners, to bring them to Christ according
to the working of that power, which works in them mightily.
Colos. i. 29. What need of such striving, but that there is a
great enmity in the minds of people to be conquered, and over
come ? Sometimes we read of ministers of the gospel weep
ing over souls, who, for their too intent minding of earthly
things, are called enemies to the cross of Chiist, Phil. iii. 18.
Sometime^ they are ready to breathe out their own souls towards
them, among wliom they labour, 1 . Thess. ii. 8. Sometimes
represented as travelling in birth, with them that are committed
AGAINST GOD. 399
to their charge, Gal. iv. 1.9. There are ministers, whose hearts
are in pangs and agonies for the souls of sinners, when the
things of God are too apparently neglected, and not regarded
by them ; and when they see destruction from the Almighty is
not a terror to them ; and while they visibly take the way that
takes hold of hell, and leads down to the chambers of death.
They would, if possible, save them with fear, and pluck them as
firebrands out of the fire ; the tire of their own lusts, and fer
vent enmity against God, and godliness, and save them from his
flaming wrath. Is all this unnecessary ? and what makes it ne
cessary, but that there is a counter-striving, an enmity work
ing in the hearts of men, against the Spirit's striving in the mi
nistry, to be overcome ?
(2.) The spirit also strives immediately with the souls of sin
ners, and pleads with them, sometimes as a Spirit of conviction,
illumination, fear and dread; sometimes as a Spirit of grace, woo
ing, and beseeching ; and when his motions are not complied
xvith, there are complaints of men's grieving, vexing, quench
ing, resisting the Spirit, Acts vii. 51 . Which resistance implies
continual striving. No striving but doth suppose an obstruc
tion, and difficulty to be striven withal ; there could be no re
sisting, if there were not counter-striving; and hereby despite
is done to the Spirit of grace. O fearful aggravation ! that such
a Spirit is striven against ! It is the Spirit of grace, love and
goodness, the Spirit of all kindness, sweetness and benignity
which a wicked man doth despite unto, Heb. x. 29. How vile
and horrid a thing, to requite grace, love, and sweetness with
spite ! As if the sinner should say, thou wouldcst turn me to
God, but I will not be turned ! The blessed God says : Turn at
my reproof, I will pour out my spirit unto you, Prov. 1.23. There
are preventive insinuations, upon which, if we essay to turn,
plentiful effusions of the Spirit may be hoped to ensue : for he
is the Spirit of grace. When we draw back, and resist, or slight
those foregoing good motions of that holy Spirit : this is des^iti
ing him. And doth not this import enmity, in a hign degree ?
That the spirit needs strive so much, that it may be overcoi e.,
as with some, at his own pleasure, he doth, with others, in just
displeasure, he strives no more, and su it is never overcome.
Ill, We come now to theapplication,wherein the subject would
admit, and require a very abundant enlargement, if we were not
within necessary limits. Two things I shall take notice of, a*
very necessary to be remarked, and most amazingly strange and
wonderful, by way of introduction to ?o . turther use.
First. That ever the spirit of ..a, a reasonable, intelligent
being, God's own offspring, and whereto he is not oiiiy a Maker
400 OF MAN'S ENMITY
but a parent, stiled the Father of spirits, should be degenerated
into so horrid, so unnatural a monster ! What ! to be a hater
of God ! the most excellent and all-comprehending good ! and
thy own Father ! hear O heavens and earth, saith the Lord, I
have nourished, and brought up children, and they have rebel
led against me, Isa. i. 2. Be astonished, O ye heavens, at this!
and be horribly afraid ! be ye very desolate ! As if all the bless
ed inhabitants of that upper world should rather forsake their
glorious mansions, leave heaven empty, and run back into their
original nothing, than endure such a sight ! An intelligent spi
rit, hating God, is the most frightful prodigy in universal na
ture I If all men's limbs were distorted, and their whole outer-
man transformed into the most hideous shapes, it were a trifle,
in comparison with this deformity of thy soul.
Secondly. That it should be thus, and they never regret, nor
perceive it! What self-loathing creatures would men be, could
they see themselves ! so as never to endure themselves, while
they find they do not love God ! but men are generally well
pleased with themselves for all this. Though the case is so plain
they will not see it; when all the mentioned inclinations shew
it, they never charge or suspect themselves of such a thing as
this enmity against God ! God charges them, and doth he not
know them ? The pagan world, they are God-haters, (Rom. i'. 30,)
even with a hellish hatred, as the word there signifies. They
that profess his narne,are apt to admit this true of the Gentiles :
but do we think our Lord Jesus did injuriously accuse the Jews
too, that they had both seen, and hated him, and his father ?
John xv. 24. How remote was it from a Jew, who boasted
themselves God's peculiar people, to think himself a hater of
God ! and what were they, of whom he says by the prophet my
soul loathed them, and their sduls abhorred me (which is pre
supposed, Zech. 11.8.) and most justly, for can there be a more
loathsome thing, than to abhor goodness itself ! What the
most perfect benignity ! And those Cretians had received the
Christian faith, whom the apostle exhorts Titus to rebuke sharp-*
iy, that they might be sound in it; and of whom he says, that
professing to know God, in works they denied him, being abo
minable, Tit. 1. 16, Hence is our labour lost, in beseeching
men to be reconciled to God, while they own no enmity. Since
this matter is so evident, that this is the temper of the uncon
verted world God ward, that they are alienated from him, and
enemies in their minds towards him, by wicked works; it is
then beyond all expression strange, that they never observe it
in themselves (as the toad is not offended, at its own poisonous
nature) and are hereupon apt to think that God observes it not
nor is displeased with them, for it. It is strange they should
AGAINST GOD, 4CJI
not observe it in themselves, upon so manifold evidence. Do
but recount with yourselves, and run over the several heads of
evidence that have been given. Can you deny you have minds
capable of knowing God ? Cannot you conceive of wisdom.,
power, goodness, truth, justice, holiness, and that these may
be, either more manifest, or in more excellent degrees, even
among creatures, in some creatures more than in others; but
that Being, in which they are in the highest, and most absolute
perfection, must be of God ? Can you deny that you have liv
ed in great ignorance of God, much of your time; that your
'ignorance was voluntary, having such means of knowing him,
as you have had ? That you have usually been thoughtless and
unmindful of him, in your ordinary course ? That the thought?
of him have been ungrateful, and very little welcome, or
pleasant to you ? that you have had little converse with him,
little trust, reverence, delight, or expectation placed on him,,
as the object ? That you have not been wont to concern him in
your affairs, to consult him, to desire his concurrence ? That
you have not thought of approving yourself to him, in your de
signs and actions, but lived as without him in the world ? That
you have not designed the pleasing, or obeying of him in the
course of your conversation ? That the gospel, under which
you have lived, hath had little effect upon you, to alter the
temper of your spirits towards him? That if his Spirit hath
sometimes awakened you, raised some fear, or some desires
now and then in your souls, you have supprest, and stifled, and
striven against such motions ? Do not these things, together,
discover an enmity against Go4, and the ways of God ? And
is it not strange you cannot see this, and perceive a disaffection
to God, by all this in yourselves ? What is so near a man, as
himself ? Have you not in you a reflecting power ? Know ye
not your ownselves, as the apostle speaks, 2 Cor. xiii. 5. Yea,
generally, men never find fault with themselves, upon any such
account! and consequently, think themselves, in such respects,
very innocent in the sight of God, and think he finds no fault
with them. Now these two things being premised, will make
way for the following uses. We infer therefore,
1 . That whereas it so evidently appears, that men are at en
mity with God, it cannot but be consequent, that God is not
well pleased with them. No one is well pleased to have another
hate him. God discerns that, in the inward temper of men's
minds, wherewith he is not well pleased; namely this alienation of
mind from him, this wicked enmity, that is so generally found
m them. They are wont to make light of secret, internal sin ;
the ill posture of their minds they think an harmless innocent
vor,. ii. 3 F
402 OF MAN'S ENMITY
thing. But this he remonstrates against, takes notice of with
dislike, and displeasure ; and is counterworking this spirit of
enmity, not only by his word, but by his spirrrof love, and
power. Though he doth not testify his displeasure by flames,
and thunderbolts ; yet he observes, and approves not the course
and current of their thoughts and affections : though he permit
them, sometimes without sensible rebuke, to run on long in their
contempt of him ; yet he declares it to be wickedness : the
wicked have not God in all their thoughts, Ps. x. 4. He ex-
postulates about it : wherefore do the wicked contemn God, v.
13. threatens them with hell, for their forgetting him, Ps. ix,
17* yet sinners are apt to conclude, that God doth not see, or
disallow any thing of that kind, Ps. xciv. 7- How unapt are
they to admit any conviction of heart-wickedness ! though it is
more than intimated to be destructive, Jer. iv. 14. Wash thine
heart from wickedness, that thou mayest be saved : as if he had
said, thou art lost if thy heart be not purged. Yea, when it is
so plain in itself, that enmity against God> which hath its seat
in the heart, makes a man's soul a very hell, yet they seem to
think themselves very innocent creatures, when they are as
much devilized, as a mind, dwelling in flesh, can be ! This is
the common practical error and mistake men lie under, that
they think God takes notice of no evil in them, but what other
men can observe, and reproach them for. But he knows the in
ward bent and inclination of their minds, and spirits; why else is
he called the heart-searching God ? And knows that this is the
principal, and most horrid wickedness, that is to be found among
the children of men, an alienated mind from God; and the root
<*f all the rest. The fountain of wickedness is within a man,
Simon Magus's wickedness lay in his thought ; it is said to him:
repent of this thy wickedness, and pray the thought of thy heart
ni/iy be forgiven thee, Acts viii. 22. And when the prophet
exhorts(as before) Jer. iv. 14. to wash the heart from wickedness
he adds : how long shall vain thoughts lodge within thee? And
our Saviour tells us : out of the heart, first, proceed evil thoughts
and then all the other wickednesses, after mentioned ; murders
adulteries, &c. Mat. xv. 19. And that enmity and alienation
of mind, that turns off the whole current of a man's thoughts
from God, is the original evil ; and, by consequence, lets them
loose to- every thing else that offends him, and ruins themselves.
Yet when their very hearts are such a hell of wickedness (as
what is more hellish than enmity against God) they are notwith
standing wont to say, they have good hearts.
2. Hencfe see the absolute necessity of regeneration. A doc
trine, at which most men do wonder, which our Saviour iuti-
AGAINST GOD. 403
mates, when he says, John iii. 7- Marvel not at it, namely,
that I said you must be born again. But who may not now ap
prehend a necessity of being regenerate ? what will become of
thee, if thou diest with such a disaffected mind Godward ? Do
but suppose your soul going out of the body, in this temper, full v
of disaffection towards the ever blessed God, before whose bright
glory, and flaming majesty (to thee a consuming fire) thou must
now appear ; though most unwilling, and as full of horror and
amaaing dread ! How will thine heart then meditate terror ! and
say within thee, " This is the God I could never love ! whom I
would never know ! To whom I was always a willing stranger!"
whose admirable grace never allured, or won my heart ! who in
a day of grace, that is now over with me, offered me free par
don, and reconciliation ; but I was never at leisure to regard it.
The love of this world, which I might have known to be enmity
against God, had otherwise engaged me. It hath been the con
stant language of my heart to him : Depart from me, I desire
not the knowledge of thy ways ; I must now hear from him that
just, and terrible voice, even by the mouth of the only Redeemer
and Saviour of sinners : depart from me, I know thee not. And
into how horrid society must I now go ! The things that eye
hath not seen, nor ear heard 5 more glorious things than ever
entered into the heart, are all prepared for lovers of God. And
for whom can everlasting fire be prepared, but for the devil and
his angels, and such other accursed God-haters, as I have been,
Matt. xxv. 41 ? Recollect yourselves, consider the present pos
ture, and temper of your souls, and what your way and course
is. You care not to come nigh to God now, but love to live at a
distance from him,through enmity against him from whence pro
ceeds your departing from him and saying to him,depart from us.
But another day, you will have enough of departing from God; a
wicked man's life is nothing else but a continual forsaking ot
God, or departing from him. I appeal to your own hearts,
concerning the justice of that mentioned repartee : they say
now to God, depart from us, Job. xxi. 14. and God will then
say to them, depart from me, Matt. xxv. 41. That man's soul
must thus perish, that lives, and dies at enmity with God. Re
generation slays this enmity, and implants, in the soul, divine
love. Therefore we must be regenerate, or we cannot enter
into the kingdom of God, John iii. 3, 5. A man must have a
new heart, and a new spirit created in him, in which heart and
spirit the love of God is the reigning principle. And there
fore I repeat to you : the things which eye hath not seen and
a crown of life are prepared, and promised to them that love
him, 1 Cor. ii. 9. Jam. i. 12. You may yourselves collect the
rest.
3. Hence take notice of the seat and subject of this regene-
404 OF MAN'S ENMITY
ration and change. It is the mind of man, for you are enemies
iii your minds, by wicked works. We are to be renewed, in the
spirit of our minds, (Ephcs. iv. 23.)to be transformed, by the re
newing of our minds, &c. Rom. xii. 2. You that have not con
sidered what regeneration is, I tell you, it is to have your minds
altered and changed ; that whereas you did not mind God or
Christ, your minds being changed, you savour, and delight in
the things of God, Rom. viii. 5, 7- They that are after the
flesh, savour the things of the flesh. The carnal mind is en
mity against God. It is the mind, therefore, not as speculative
merely, but as practical, and active, that must be renewed. In
quire, therefore, what change do you find in your minds ? Are
you in mind and spirit more holy, spiritual and serious ? And
are your minds more delightfully taken up with the things of
God, than formerly? Till your minds are thus changed, they
cannot be towards God ; but will be perpetually full of enmity,
against God. You will only mind earthly things, (Phil. iii 19,
20.) with the neglect of God, and heaven and heavenly things.
If ever the gospel doth us good, it must be by the change of
our minds.
4. And in the last place, hence understand the absolute ne
cessity of reconciliation with God; because you have been alien
ated and enemies against him, by wicked works. Regenera
tion cures in part your enmity, but makes no atonement for
your guilt, in having been enemies ; for this you need a recon
ciler, that -could satisfy for you. What will become of the man
that is not reconciled to God ? If you be God's enemy, can he
be your friend ? And if God be your enemy, he is the most ter
rible enemy. How can we lie down in peace, in an unrecon
ciled state ? or without knowing whether we are reconciled, or
not ? Let not the sun go down this day, and leave you at enmi
ty with God. If you have fallen out with a man, the sun is not
to go down on your wrath ; and is your enmity against God a
juste r, or more tolerable thing ? O let not the sun go down be
fore you have made your peace. And for your encouragement
consider that it is the office of the Son of God to reconcile you to
him. He is the reconciler, the peace-maker, the maker up
of breaches between God and man. He is, if you resist not,
ready, by his Spirit,to remove the enmity that lies in your minds
against God; and by his blood, he causes divine justice to be at
peace with you. If you find the former effect, that assures you
of the latter. Bless God that he hath provided, and -given you
notice of such a reconciler, 2 Cor. v. 19. God was in Christ
reconciling the world to himself. Bless God that he hath sent
and settled one among you, on this errand, to beseech you to
be reconciled to God, v. 20. Blessed is the man, whose ini-
AGAINST GOD. 405
quities are forgiven ; and blessed Is the man who can say, I was
once an enemy, but now am I reconciled ; formerly I saw no
need of Christ, but now I cannot live without him. How fear
ful a thing will it be to die unreconciled to God, under a gos
pel of reconciliation ! while the voice of the gospel of grace is
calling upon you, return and live ; turn ye, turn ye, why will
ye die ? beware of dying unreconciled, under such a gospel.
When you return hence, retire into a corner, and consider what
a wicked enmity of mind you have had against God, and Christ ;
and pray that you may be renewed, in the spirit of your mind,
Eph. iv. 23. Let a holy resolution be taken up at last (after
many neglects) as was by the poor distressed prodigal, after he
had long lived a wandering life, (Luke xv. 18.) and onward; I
will arise, and go to my Father, &c. and you will find God a
merciful Father, ready to receive you, and with joy ! Oh
the joyful meeting between a returning soul, and a sin-par
doning God! When once your strangeness, and your enmity
are overcome, and you are come into a state of amity, and friend
ship with God ; then will the rest of your time be pleasantly
spent, in a holy, humble walking with God, under the con
duct of grace, till you come eternally to enjoy him in glory.
..
OF
RECONCILIATION
BETWEEN
GOD AND MAN.
Colo*. 1. 21.
And you that were sometime alienated, and enemies in you?
mind by ivicked works, yet now hath he reconciled*
Verse 22.
In the body of his flesh, through death, fyc.
'E have, from the former words of this text, shewn the
fearful, horrid state of unconverted sinners ; that as such
they are alienated and enemies in their mind, by wicked works,
and come now to shew, from the words that follow, the blessed
state of the converted. You now, hath he reconciled, &c. Here
is instance given of the happiest change that ever was made, in
the case of sinful wretched creatures ; and far above all our ex
pectations, if we had not been told : that as far as the heavens
are above the earth, so far, in acts of mercy, are God's ways
above our ways, and his thoughts above our thoughts, Isa. 4.
Otherwise, when we hear of a sort of creatures that were fallen
from God,and gone into rebellion against him, that were alien
ated, and enemies to him in their minds, by wicked works ; one
would be in suspense, and say, well and what became of the
business ? how did it issue ? what was the event ? and would
expect to hear, why fire came down from heaven tipon them,
and consumed them in a moment ; or the earth opened, and
swallowed them up quick. Yea and if the matter were so reported
408 OP RECONCILIATION
to us, if we did hear fire and brimstone, flames and thunderbolts
immediately came down upon them,and destroyed them in a mo
ment; who would not say, so I thought,who could expect other?
But that it should be said, such as were alienated from God,
and his very enemies in their mind, by wicked works, those
hath his own Son reconciled ! into what a transport of wonder,
and praises would this cast any considering mind ! with what
amazement would it make us cry out, O what hath God wrought
what wonders can the power of divine grace bring about ! How
unexpected ! How surprising a thing is this ! Especially
when we also consider how this was brought to pass, the
Son of God effected it in the body of his own flesh, through
death. He died for it ! rather than such impure veno
mous worms, and that were as weak and defenceless as they
were vile and wicked, should at last suffer the dreadful conse
quences of so desperate and unequal a war against the Almighty;
which could not be other than their own ruin, and eternal death;
he chose himself to die for them. This is the strange amazing
subject we have to consider, And we cannot but confess and
consider it as a strange thing, if we were only told it as that
which had fallen out, in some other country, in any remote part
of the world, or in some other world. But when we under
stand, as for the former part, this is the common case of men on
earth, and therefore that it was our own case, to have been alien
ated from God and enemies to him in our minds by wicked
works ; and as to the latter part, that to us the proposal and of
fer is made of being reconciled, in this strange way ! in what
agonies ! in what consternation of spirit should we be, when we
can with greatest certainty say the former; if we cannot say the
latter ! And if we can, in what a transport ! in what raptures of
admiration, joy and praise, should we say it ! Any of us who
hath heard, or now reads these words, even me who was
alienated, and an enemy in my mind, by wicked works, yet me
now hath he reconciled ! Can you say so ? how should your
heart leap, and spring within you, at the reciting of these words:
and if you cannot as yet say this, with particular application,
and it does not therefore raise a present joy, yet it may beget
hope in you ; for think with yourself, if with some the matter
hath been brought to this blessed issue, why may it not with
jne ? and upon the one account, or the other, now set yourself
seriously to consider these latter words. And that you may do
so with the more advantage, take distinct notice of these two
dungs, that are to be severally treated of; of this blessed work
itself, brought about by your mercifuj and glorious Redeemer :
reconciliation with God. "You hath he reconciled," and the
wonderful way wherein he hath affected it in the body of his
flesh, through death.
BETWEEN GOD AND MAN . 409
I. Consider this reconciliation itself. Which that we may
do with just advantage, both to the truth and ourselves, we must
take heed of too much narrowing so important a subject ; but
take it in its due extent and compass, as comprehending all that
truly belongs to it : and so it must be understood to be mutual
between God and us ; and to include both our reconciliation to
him, and his reconciliation to us. Thus the proper import of
the word, the scope of the apostle's present discourse, and the
nature of the thing lead us to understand it. The word being
used when two parties have been at variance, not only signifies
the laying down of enmity on the one side, but to be received in
to grace and favour on the other ; as might be shewn of the ori
ginal words, that are wont to be thus rendered, if it were need
ful/ or at this time fit. But it sufficiently appears, in the com
mon use of this way of speaking among ourselves. And if we
consider the scope of the apostle's discourse, nothing can be
more agreeable to it; which is manifestly to exalt and magnify
Christ, first, as Creator, affirming that all things visible, and in
visible were made by him, and for him, as ver. 16. And then
afterwards, there having been a rupture and breach in the crea
tion, by the apostacy and revolt of some creatures ; others also,
being in an uncertain and mutable state, liable to a like failure
and defection, he is further magnified, as the Reconciler of such
as were thought fit to be restored, and the Establisher of such as
stood, ver. 17. Now the representation of his performance, as a
Reconciler, had been very imperfect, if he l)ad designed therein
only to signify a reconciliation, effected by him on one side,
leaving the other unreconciled. And though it be true, that
taking this reconciliation, in reference to the immediately fore
going words of this verse, you that were enemies, might seem
to limit it to that one sense, as if it meant only reconciliation on
our part, consisting in the laying down of our enmity; yet the
following words,that shew how this reconciliation is brought about
in the body of his flesh through death, signify as much for the
extending of it to the other reconciliation also ; namely on
God's part towards us. For they plainly mean tbat this recon
ciliation is brought about by sacrifice, namely, by our Lord
Jesus's offering himself upon the cross for us (as hereafter we
shall have occasion more largely to shew) now a sacrifice is of
fered to God only, not to men, and being for reconciliation,
must principally, and in the first place intend the reconciling of
God to us ; though it secondarily hath its great use, for the re
conciling us to God, also ; as hereafter we shall shew. And it
is in the nature of the thing very evident : reconciliation sup
posing a difference and displeasure between two parties, as what
hath been, it must include the agreement of both, as that which
VOL. If. 3 G
410 OF RECONCILIATION
now is. A willingness to be reconciled there may be on one
.side, when there is none on the other, as it is often and long
between God and men ; but if there be actual reconciliation, it
is always mutual ; unless the one party deceive, or impose upon
the other, pretending to be reconciled when he is not : which,
in the case between God and us, can never be ; for neither can
we deceive God, nor will he deceive us, Therefore we shall
treat of both the parts of this reconciliation of men to God and
of God to them.
First. Our reconciliation to God. And though that be pro
posed to be first insisted on, let none think it is therefore looked
upon as deserving, or as being anyway a cause of his reconcilia
tion to us. For as our enmity and rebellion, against him can
not do him real hurt, though it does him infinite wrong ; so our
love and obedience, though they are most due to him, can profit
him nothing. Can a man be profitable onto God, as he that is
\vise may be profitable to himself; is it a gain to him, if we be
righteous ? Job. xxii. 2, 3. What givest thou him ? or what
receivethhe of thine hand ? Thy wickedness may hurt a man,
as thou art, and thy righteousness may profit a son of man, ch.
;i5, 7, 8. But by neither can we do the one or other to him.
It should therefore be far from us to imagine we can procure
his favourer reconciliation, by anything we can do. And know
sinner, he is before-hand with thee, in the offer of reconciliation
and in real willingness to be reconciled ; for his offer is most
sincere. When therefore out of a state of enmity, thou art
brought to love him, it is because he loved thee first, 1 John iv.
If). But take this aright, that thou mayest not deceive thyself,
nor wrong him. Before our reconciliation to him, his gospel
truly speaks him reconcileable, and offering us reconciliation ;
when his offer is accepted and complied with, then his gospel
speaks him actually reconciled. His offer of reconciliation
shews his compassion, which is love to the miserable ; herein
lie is before-hand with them whom he finally saves, he loves
them with this love while they yet hate him and are full of enmity
against him. From this love it is that he is reconcileable to
them, willing to forgive all their former enmity and rebellions;
if yet they will be reconciled, and turn to him with their whole
souls. And this he testifies to them in his gospel ; and hereby
his spirit, working in and by this gospel of his grace, he over
comes, conquers their enmity, and causes them to love him,
whom before they hated. "But this actual reconciliation is al
ways accompanied with delight, which is love to the amiable,
such as he hath now made lovely, by transforming them into
his own image, who is love, \ John iv. 16. This is friendly
complacential love, that freely converses, and holds communion
BETWEEN GOD AND MAX. 4U
with the beloved, so that they dwell in him, and lie in them, as
in the same place.
It is profane therefore, and an insolent presumption for any
to say, God is reconciled to me, he delights and takes pleasure
in me, while they are unreconciled. to him, and have hearts full
of wicked enmity against him. They do even weary him with
their words, when they say, every one that doth evil is good in
the sight of the Lord, and he delightethinthem,Mal.ii. 17. It is
an affront to his excellent majesty, a reproach to his glorious holi
ness and the purity of his nature, a defiance to the justice of his go
vernment, to think him well pleased, when they persist in their
rebellions against him ; or that he will he reconciled to them,
when this is still the temper, and posture of their souls towards
him. He is not a God that takes pleasure in wickedness, nor
shall evil dwell with him, he hates the workers of iniquity, Ps.
v. 4, 5. Any such thought he will severely and terribly avenge,
If any man bless himself in his heart, and say, I shall have peace
when he walks in the imagination of his heart, Deut. 29, 19,
2(X God will not spare him, but the anger of the Lord, and
his jealousy shall smoke against that man. And it is, on the
other hand, a wicked, provoking unbelief, 3 high affront to him
a giving him the lie, if one, really willing to be reconciled, do
apprehend him irreconcileable, or say in his heart, God will
never shew me mercy. It is as much as to say that the word of
his grace is nothing but deceit, and his whole gospel is made
up of falsehood. Therefore though our reconciliation to him is
no cause of his reconciliation to us, yet (according to the me
thod which he hath settled, as most agreeable to his glorious
majesty, to his pure holiness, his hatred of sin, the justice of his
government, and the truth of his word) we cannot say he is ac
tually reconciled to us, till we are reconciled to him. It may
be said he pities us before, and is upon gospel terms reconcile-
able to us, not that he delights in us, or is reconciled. And we
may the better understand this, that our reconciliation is no
cause of his reconciliation to us, though it go before it, inas
much as he works both reconciliations, in and by his Christ ; so
the text speaks of both ; you hath he reconciled not we our
selves. And 2 Cor. v. 18. All things are of God, who hath
reconciled us to himself, by Jesus Christ ; but in this way, or
der, and method, that first he overcomes our enmity, changes
our hearts, and turns them to him ; then is reconciled to us, as
believing in his Son, and accepts us in him, as the beloved one.
Hereupon therefore we are first to consider, and open to you
our reconciliation to God ; which we shall consider and speak of,
not merely by shewing the very point,wherein it lies ; but more
largely, by letting you see what it comprehends in the compass
412 OP RECONCILIATION
of it, or what belongs to it, and in what way it is brought about*
We are indeed to consider that this, in the text " you hath he
reconciled" is a historical passage, signifying somewhat past, a
resgesta, a great thing effected and done. Whereas therefore
some have taken much pains (and not to ill purpose) to write
histories of nature, and give account of natural productions ; we
may call this a history of grace, giving some account how this
gracious production is effected, and wrought on the souls of
men. And for you that are reconciled, it is but to repeat to
you your own story, and shew you what God hath done for your
soul, in this blessed work. We might have carried the same
notion backward, and in the former part have considered your
case, as the history of a man's unregenerate state ; but those
days, I believe, you would rather should not be numbered a-*
mongst the months. We therefore go on, to consider what will
be of a more grateful, as well as most useful remembrance to
you; namely, how God hath dealt with you, in bringing about this
happy change. And doing it, in some sort, in the way of a
history, it will be the more suitable to put you in mind, in di
vers particulars, of the manner how it was wrought; it being
usual, in historical relations, not only in short to say that such
a thing was done, but more at large to relate how, and in what
way it was done. Though yet we cannot certainly say, that the
several things, we shall mention, were all done in that order
wherein we shall set them down ; for God's method may vary,
or not in every respect be the same, with every one he savingly
works upon. But because there are several things to be spoken
which cannot all be mentioned at once, or in one breath, and
some order or other must be used in reciting them ; we shall re
peat them, not merely as they occur to our thoughts, but also as
they more aptly lie rn order to one another ; not doubting but
if you have been reconciled to God, you will say, when you hear
them, these things have been wrought in you. Or if you have
not, I must say, these are things you are to look after; and must
at one time find in yourselves, if ever you shall be reconciled.
And so this reconciliation hath begun with you, or must be
gin in,
1. A thorough conviction with deep and inward sense.wrought
into your hearts, of your former enmity. There must have been
a charging one's self, particularly, with this matter of fact, I
have been alienated from God, and an enemy to him in my
mind ; I see it, I confess it, thus it hath been with me, this hath
been the temper of my soul, towards the blessed God ! Here
lies the great difficulty of reconciliation, on our part, that men
are so hardly brought to see and own this ; because they feel
not an enmity boiling in their hearts against God, therefore
BETWEEN GOD AND MAN 413
they will not yield there is any such thing. But they might
take notice, they as little feel love burning in their breasts to
wards him. And they the less apprehend the truth of their cast:
in this respect, because by the same external shew and appear
ance, by which they may deceive other men, they endeavour to
cheat themselves too ; that is because they sometimes bear a
part in the solemnities of God's worship, and sit in an assem
bly as his people, hear his word, and with their mouth (ore te-
mis, or in outward appearance] shew much love, they therefore
think all is well, though their heart run after their covetousness
Ezek. 33, 31. But what can be said to that convictive query ;
How canst thou say thou lovest me, when thy heart is not with
me ? when in reference to creatures it is required that love be
without dissimulation, and that we love not in word or tongue,
but in deed and truth : Will an outward appearance, and shew
pf love, be sufficient towards the most amiable and most excel
lent One, the ever-blessed, heart-searching God ! Let this be
laid as a ground most firm and stable, that if the subject, thy
soul, be capable, and the object, the ever-blessed God, be made
known and set in view to the eye of the mind ; if then there is
not love towards him, there is hatred, What can a reasonable
soul be indifferent towards God ! the all- comprehending Being !
and with whom all have to do ! the first and the continual
Author of our life arid being, whose invisible and eternal power
are manifest in the visible things which he hath made ; so
that heaven and earth are full of his glory. Towards some re
mote foreign prince, multitudes may be void of love and hatred
alike, of whom they have no notice, with whom they have n<*
business. Can it be so with us towards God, who is God alone,
besides whom there is no other, in whom all live, and move,
and have their being, who is, therefore, not far from any one of
us ; and whom all are obliged to take for their God, and must
if they accept him not, be taken for refusers ! A thing that car
ries with it most horrid guilt ! and carries in it downright en
mity; and the more heinous, when, with any, it is covered with
lying lips, with the cloak of a profession, namely, that they have
taken him for their God, when such as say that he is their God
yet have not known him, as John. viii. 54. 55. For that igno
rance must proceed from enmity, a not liking to retain God in
their knowledge, as Rom. 1. 28. Of which ignorance from dis*
affection, if heathens might be guilty, as they were, the apostle
there speaks of; much more deeply guilty are they, who being
his professing people, yet knoxv him not ; as they were, whom
our Lord so charges in the forecited John viii. 54, 55. For these
hide their hatred with lying lips, which is much more an abo
mination to the Lord, Prov. x. 18. If you never so confident
ly pretend love to God, and he that knows all things, says I know
414 OF RECONCILIATION
you that you have not the love of God in you, as our Saviour
tells the Jews; Who is more likely to be mistaken ? John v. 42.
A nd can you be more confident, or more highly boast your re
lation to God, or your love to him, than they who were so pecu
liarly his people, chosen out from all nations ? If you say you
are lovers of God : and the Son of God, whose eyes are as* a
flame of fire, and who searches hearts and reins, (Rev. ii. 18,)
says, I know you that you have not the love God in you ; how
must it appal and dismay your hearts, to have his certain un
erring judgment of you, thus to controul your partial, self-flat
tering judgment ; and if this he indeed the state of the case,
with any of us, and he know it to be so, it is enough for our
condemnation ; but for our saving conviction it is necessary
that we know it too : therefore let us search our own hearts, and
try them impartially, by all the several evidences, and aggrava
tions of enmity against God, in the foregoing discourse, from p.
390. to p. 399. And to all these, I add here some enlargement,
upon what was more lightly touched (as within the narrow li
mits of time, wherein that discourse was delivered, it could not
be otherwise) p. 395. (2.) namely, disobedience to that plain,
express command of our Lord : to lay up our treasure, not on
earth, but in heaven, so as to have our hearts also there, Mat.
vi. 19,21. This I choose to insist upon, in reference to our
present purpose, that where there is a remaining and a reigning
enmity against God, there may be a thorough conviction of it,
in order to reconciliation ; both because as to this thing, the
rule we are to judge by is so very plain in the word of God ; and
because the temper and bent of our own hearts, in this respect,
is so easily discernible, to them that will diligently, and faith*
fully observe themselves.
Scripture is most express herein, as in the place last menti
oned, that they whose hearts are on earth, and not in heaven,
have no treasure in heaven. And what can be a greater evi
dence of enmity to God, than to have the bent and tendency of
your heart and spirit directly contrary to the mind of God, con
cerning you, or to what he would have it be, and it must ne
cessarily be, that you may not be losjk, and miserable for ever ?
The enmity to him, which he so much resents, is not your de
signing any hurt or prejudice to him ; but the contrariety of
your temper to his kind, and merciful design towards you.
Therefore they that mind earthly things, that is, that savour
them most (as the word signifies) and it must be understood as
excluding the savour of better things, that is, who only savour
them and taste no pleasure or delight in spiritual or heavenly
things ; such are said to be enemies to the cross of Christ, that
4$, to the design of his dying upon the cross, which was to pro-
BETWEEN GOD AND MAN. 415
cure for his redeemed, a blessed state in heaven, and to bring
them thither, not to plant and settle them here on earth. They
are enemies therefore, because his design, and theirs lie contra
ry, and oppose one another. He is all for having them to hea
ven, and was so intent upon that design, as not to shun dying
upon a cross to effect it ; they are all for an earthly felicity, and
for a continual abode upon earth, to enjoy it. This is an oppo
sition full of spite and enmity, to oppose him in a design of love
and upon which his heart was set, with so much earnestness !
Therefore is the carnal mind said to be enmity against God,
Rom. viii, 7 even as it is death, v. 6. but to whom ? not to the
blessed God himself, which you know is impossible, but to
us. It is not subject to his law, nor indeed can be ; for that is
spiritual, ch. vii. 14. and the best on earth find themselves, in
too great degree, carnal ; and here lies the contrariety, much
more when this carnality is total. And this law is the law of
the spirit of life, in Christ Jesus, which directly tends to make
us free from the law of sin, and death ; ch. viii. 2. which it
doth when the Spirit of God prevails, and gets the victory over
this carnality of mind, so that we come to walk, not after the
flesh, but after the Spirit. In the mean time, they that are af
ter the flesh, do only savour the things of the flesh ; as they that
are after the Spirit, do the things of the Spirit, v. 5. And they that
are after the flesh shall die, but they that by the Spirit mortify the
deeds of the flesh shall live, v. 13. Therefore we see the rea
son why it is above said, they that are in the flesh, or under a
prevailing carnality, cannot please God ; for he takes no plea
sure in the death of a sinner, but that he should turn, and live,
Ezek. 33. 11. You cannot please him, because the bent of your
carnal mind lies cross to his saving design, you are enemies in
your mind to him, for your mind is most opposite to his mind ;
he is for saving you, you are for self-destruction, you hate him,
as/you love death, Prov. viii. 36*. Therefore also they that love
this world, the love of the Father is not in them, 1 John ii. 15.
He would have them do his will, and abide in a blessed state
forever; but while they love this world, their hearts are set
upon a vanishing thing; for the world and the lust thereof must
pass away and be gone, v. 17- They cannot love him, while in
mind, and will, and design, they so little agree with bim. And
hereupon is the friendship of this world said to be enmity against
God, and he that will be a friend of this world, makes himself
an enemy to God, Jam. iv. 4. The design of his amity with
you is disappointed and lost, therefore he can look upon you no
otherwise than as enemies to him.
And now, if this be the temper of your mind and spirit, how
easily, by looking into your own hearts, might you disern it ?
416 OF RECONCILIATION
Know you not your ownselves ? 2 Cor. xiii. 5. As if it were
said, it is a reproach to be ignorant or without this knowledge !
What is so near you as yourselves ? Do you not know your own
minds ? whether you had rather have your portion for ever on
earth, or in heaven? whether you more value a heavenly treasure
or the treasures of this earth? If you chiefly mind earthly things ,hovr
can you but know it? Do but take an account of yourselves, where
are your hearts all the day from morning to night, from day to day,
from week to week, from year to year? what thoughts, designs,
cares, delights are they that usually fill your souls ? are they not
worldly,carnal, earthly ? Trace your own hearts : how canst thou
say, I am not polluted ? see thy way,(Jer. ii. 23,) mark thy own
footsteps, see what course thou hast held, years together, even
under the gospel ; and when thou hast been so often warned,
even by him who bought thee by his blood, to seek first the
kingdom of heaven to strive to enter in at the strait gate
and told how precious a thing thy soul is, even more worth than
all the world ; and how fearful a bargain thou wouldst have of
it, if thou shouldst gain the whole world, and lose thy soul !
And if all the neglects of his warnings and counsels have pro
ceeded from the worldliness, earthliness, and carnality of thy
heart and mind,andall this is declared to be enmity against Goc!;
then cast thyself down at his foot, and say to him, now Lord, I
yield to conviction ; I now perceive I have been alienated, and
an enemy in my mind by wicked works, though I never sus
pected any such thing by myself before. Arid know that ti!I
then the gospel of reconciliation will do thee no good, thou wilt
never be the better for it, though thou livest under it all thy
days ; all exhortations to be reconciled to God, and to get this
dreadful disease of enmity against God cured, will avail no more
than physic, or a physician to one that counts he is well, and
feels himself not at all sick. All thy Redeemer's calls will
sound in thine ears, as if he called the righteous, and not a sin
ner to repentance. But that such calls might, or may yet sig
nify the more, know that reconciliation not only comprehends
a conviction of the fact, that thou hast been an enemy ; but
will also contain, in thy case, if ever thou be reconciled ;
2. A clear and lively apprehension, with dread and horror, of
the monstrous iniquity and wickedness thereof. This hath
been, or must be wrought in thee. And when thou art com-
victed in thy conscience of thy being an enemy to the ever-
blessed God, how canst thou but see thyself to be a vile and
wicked creature, upon this account ? This is thy case, and thou
must apprehend it accordingly, that thou art an enemy in thy
mind, and by wicked works. For what can be more wicked, than
to hate the God of thy life ! even him who is love, and good-
BETWEEN GOD AND MAN. 417
ness itself in highest perfection ! What to hate the God of all
grace, he that is the Lord, the Lord gracious and merciful, a-
bounding in loving-kindness, goodness, and truth! Bethink
thyself, make thy reflections, view the face of thy soul, in the
mirror of that most righteous law : thou shalt love the Lord thy
God, with all thy heart, and soul, and might and mind. And
doth it not astonish thee to behold enmity rilling up, in thy soul
the room and place of love ! that thou findest thou hast, in thy
soul, a power of thinking thoughts, but canst take no pleasure
to think of God ! Thou hast in thy nature a principle of love,
and thou canst love thy friend, thy child, yea thy money, and
(what is worse) thy lust ; but canst not love thy God ! How
fearful a case ! that when thou hast a mind and spirit in thee,
made up of reason and love, it should against all reason love things
less lovely, as earth and vanity; yea even most hateful, as sin
and iniquity ; but cannot love its own Father, even him whose
offspring it is, and to whom alone the title belongs of Father of
spirits.* How monstrous a deformity is this ! How fearful a
transformation of a reasonable, immortal mind and spirit ! If
thy body were wrested into never so horrid and hideous shapes,
there were nothing in point of horror, comparable to this de-
formedness of thy soul. Nor canst thou ever be reconciled to
God, till there be unreconcileableness to thyself, as thou art in
this state 5 and till thou be the most frightful, hateful spectacle
to thyself, on this account- Thou wilt never look upon thy own
carnal mind, or thy friendliness towards this world, which is
declared to be enmity against God, (Rom. viii. 7- Jam. iv. 4.)
with a kind,self-indulgent eye any more; but as having in them
the most amazing wickedness, such whereby a reasonable soul,
an understanding mind and spirit is brought to love a clod of
clay, a lump of earth, yea even sin itself, rather than the ever-
blessed, and most holy God of heaven ! Let no man ever think
himself in a way of reconciliation to God, till he find in his soul
a very deep sense of so hateful an evil as this ; and have ex
pressly charged himself with it, before the throne of the most
high. If you find there is a difficulty in it, and that your hearts
are hardly brought to it, that they fly back and recoil, and will
not yield that anything so bad is to be charged upon them ; take
* So some heathens have conceived God, as the vc*J
the paternal mind, Heriuel. And so the apostle quotes a
heathen poet, speaking of ourselves as God's offspring. And there
upon adds that the Godhead is not like silver and gold, whereas he
is like our minds or spirits ; whence he might collect how unreasona
ble it is not only to love silver and gold, which is unlike him, but
even sin which is most contrary, and hateful to him.
VOL. II. 3 H
413 OF RECONCILIATION
so much the more pains, lahour and strive with them the more
to bring them to it ; because the whole business of your peace,
and reconciliation with God depends upon it. You can never
be reconciled, till you see your not being so, or your continuing
enmity is a thing not to be endured; that if thou couldst be truly
charged with hating thy own father or mother, or wife or child
or thy prince, or country ; none of these, though monstrously
bad, are by many degrees so ill things, as tbe hating of thy
God.
Therefore since this charge cannot be denied, it must be ag
gravated upon thy own soul, till thou feel the weight and bur
den of it; and that now at length thou art brought to say, I
cannot endure to dwell with myself, I cannot keep myself com
pany, nor eat, or drink, or sleep, or converse with myself in
peace, till my heart be changed, and the case be altered with
ine in this respect. If thou canst truly say, Christ hath recon
ciled thee, thus thou hast felt and found it, or thus thou wilt
find it, if ever thy reconciliation be brought about.
3. You that are reconciled, may reflect and take notice of
this, as a further very remarkable thing in your own story, that
you have been made deeply sensible of your great sinfulness, in
other respects. And for others, that are yet to be reconciled,
know that this belongs to the reconciliation, which you are to
endeavour and seek after, a deep sense of sin, in the full extent
of it. As love is the fulfilling of the law, and is therefore to be
considered, not in one single duty only, but as the spring and
source of all other duty ; so enmity is to be looked upon not as
one single sin only ; but as the spring and fountain of all other
sin. Therefore when you are convinced, and made sensible of
your enmity against God, you have been or must be led on,
from this fountain, to the several impure streams and rivulets
issuing from it ; and have a like conviction and sense of your
sinfulness, in the larger extent and compass of it ; and that in
such respects, whereof slighter penitents take little notice. As
for instance,
(1.) You have had, or must have a sight and sense of sin as
sin. Many apprehend little of it besides the sound of the word,
and make a light matter of it. I am a sinner, is soon said,
when it is little understood what sin is, or what it is to be a sin
ner. But you have, or must conceive of sin, as a violation of
the holy law of God : an affront to the authority of your Maker
and sovereign Lord, a setting of your own will above, and against
the supreme will of the most high. Hereupon you must consi
der, if yet you have not, what a fearful thing it is to be a sin
ner, and say with yourself, " O what a monstrous vile wretch am
I ! that was nothing but the other day, and now being raised up
BETWEEN GOD AND MAN. 419
into being a reasonable creature, capable of subjection to a law,
to rise up in rebellion against him that gave me breath !" What to
contend against him who is thy life, and the length ot thy days,
how horrid must this be in thy eyes !
(2.) You must have a thorough conviction and sense of the
sinfulness of your nature,as having been sinful from the womb,
born in sin, conceived and brought forth in iniquity, Ps. Iviii.
3. Ps. li. 5. Hence you are to bethink yourself, "What a loath
some creature have I been from my original ! to have come
into the world, with a nature poisoned and envenomed with
sin ! what a wonder was it that the holy God would suiFer me
to breathe in the world so long, and feed and sustain me so
many days !" Many may have some sense of wicked acts, that
have no sense of the impurity of their natures. Tins should fill
thee with confusion, and self abhorrence !
(3.) Of such sinful inclinations and actions, as were most di
rectly against God. Many can be convinced of wrong done to
a neighbour, that have no sense of their having wronged the
God of their lives, by continual neglects of him, casting him'
out of their thoughts and hearts, and living as without God in
the world ; and as if they had been made to please, and serve
themselves, and not him.
(4.) But there must also be a deep sense too of sins against
thy neighbour. For on the other hand, there are too many that
are so taken up about the commands of the first table, as to over
look those of the second \ that if they cannot be accused of
gross idolatry, or of the neglect of God's external worship,think
themselves very innocent, w r hen in the mean time they live, as
to their neighbours, in envy, hatred, malice, hateful, and hating
one another; make no scruple of co/ening, or defrauding a
neighbour for their own advantage, or of bearing him a grudge,
of harbouring thoughts of revenge against him. Whereas we
are plainly told, that if we forgive not our offending brother,
neither will God forgive us ; and are taught to pray for forgive
ness to ourselves ; but as we forgive others. And that he that
hates his brother, abides in death, 1 John iii. 14. Yea, and that
when the law of God requires us to love our neighbour as our
selves, we are obliged not only not to harm him, but to do him all
the good W T C can, as we have opportunity, and as we are able,
when we see him in distress, to relieve and help him. Especi
ally if we see him go on in a sinful course, to admonish, and re
prove him, with prudent friendliness, and not suffer sin upon
him : otherwise thy righteous judge will reckon that thou ha-
test him in thy heart, Lev. xix. 17
(5.) And thou oughtest to be sensible too of sins against thy
self. For when God's law requires us to love our neighbour as
420 OF RECONCILIATION
ourselves, it implies there is a love which we owe to ourselves ;
not that inordinate self-love, which excludes both love to God
and our neighbour ; but such as is subordinate to the one, and
co-ordinate with the other. Consider therefore, whether thou
hast not been guilty of sinning against thyself : against thy
body, in gluttony, drunkenness, fulfilling the lusts of it : against
thy soul, in neglecting it, in famishing it, letting it pine and
waste away in thy iniquities ; in ignorance, worldliness, carna
lity, estrangedness from God, never looking after a Saviour for
if, not using the appointed means of thy salvation. What mul
titudes live all their days, in sin of this kind, and never accuse
or blame themselves for it ?
(6.) And you must labour to be sensible of all such sins
against your neighbour,and yourselves,as sins,though not imme
diately or directly, yet principally against God himself ; because
he is the supreme Law-giver, and it is he, who by his law hath
settled that order in the world, which by such sins you have vio
lated and broken. Therefore doth that great penitent thus ac
cuse himself, in his humble confession to the great God: against
thee, thee only have I sinned (ps. li. 4.) reflecting upon the trans
gressions, by which he had highly wronged Uriah, Bathsheba,
and his own soul ; because there is but one sovereign Lawgiver,
(Jam. iv. li).)by whose authority only, either put forth immedi
ately by himself, or derived to his vicegerents, all just laws are
made, by which there comes to be any such thing as sin or du
ty in the world. Therefore you must charge yourself as having
offended him, by all the sins that ever you were guilty of ;
though man was the object, God's law was the rule, sinned
against.
(7.) You ought therefore to be sensible of secret sins, which
he only knows; as well as open, and such as tend to bring re
proach upon you amongst men.
(8.) And (amongst them) of the sins of your heart, and in
ward man, evil thoughts, designs, affections, inclinations ; as
well as of such as have broken forth into outward actions.
(9.) Of sinful omissions, as well as commissions ; you must be
sensible^notonly of the evil which you have done butthegood that
you might, and ought to have done, but which you have not done.
The judgment of the great day, as it is represented, Mat. 25.
from ver. 31, to the end of the chapter, runs, you see, chiefly
upon the omissions of the condemned, in oppositions to the per
formances of them that are absolved, and adjudged to life ever
lasting. And before, in the same chapter, he that made no use
of his one talent, is doomed unto utter darkness, where is weep^
ing and gnashing of teeth, under the name of an unprofitable
BETWEEN GOD AND MAN. 421
Servant, ver. 30. that is, a wicked, and slothful servant, as he is
called, ver. 26. For though, when we have done all we can,
we are to count ourselves unprofitahle servants, and to God we
are so : yet we ought, and are capable to be profitable to our
selves, and to other men ; and to God we ought to be faithful
servants, though we cannot be profitable. But will you count
him a faithful servant, who can only plead for himself to his
master: "I have not embezzled your goods, destroyed your cat
tle, or burnt your house ;" when yet he never did him real ser
vice ? If ever therefore you be reconciled to God, you will be
or have been in bitter agonies of spirit before him, in the re
view of your former fruitless life, and that you have lived so long
in the world to so little purpose !
(10.) You must have been, or will yet be deeply affected
with the sense of sins, not only against the holy, righteous law
of God, but against the gospel of his Son ; not only that you
have swerved from the rules which were given you, and neg
lected the ends you were made for, as you are God's creatures,
and the work of his hands, thereby exposing yourselves to his
wrath and justice ; but that you have slighted the only remedy
tendered you in the gospel, neglected the great salvation that was
wrought put, and began to be spoken by the Lord himself, Heb.
ii. 3, 4. Consider, were you never in dread ? did you never cry
out affrighted : " How can I escape, who have neglected such a
salvation, such a Saviour ?" It must at one time or other cut
and wound your souls to think how many serious warnings, ear
nest invitations, affectionate entreaties, heart-melting allure
ments have I withstood ! How often have I been besought, in
the name of a crucified, dying Redeemer, to resign and surren
der myself to him, to submit to his authority, to accept his mercy
and have refused ! The heavy yoke and burden of sin, and guilt
have been more tolerable to me, than his easy yoke and light
burden. I have more busied myself to increase my in
terest, and share in this present world; than to gain a part in
that fulness of grace, righteousness, spirit, and life which is
Measured up in him. Your reconciliation can never be brought
about, but upon a heart-wounding sense of your being so long
unreconciled, and your having disregarded the great and mer
ciful Reconciler.
4. If Christ hath brought about, in you, a thorough reconci
liation to God, this further belongs to the story of his dealings
with you, as that which he hath given you to experience ; or if
he have not yet reconciled you, it is that which, if ever you be
reconciled, you are yet to expect, namely a deep inward ap
prehension and sense both of the dreadfulness, and dueness of
divine displeasure towards you, for your former enmity against
422 OF RECONCILIATION
him, and for all the other wickedness, that hath accompanied
it.
(1.) Of the dreadful ness of his displeasure. You could no
longer make light of it, or eat and drink, and sleep in quiet,
and give yourself the liberty of mirth and jollity, while you still
lay under it. God is said to be angry with the wicked every
day, Ps. vii. 11. and to hate all the workers of iniquity. Ps. v.
5. You will count it a fearful thing to fall into the hands of the
living God, when he saith, vengeance belongs to him, and he
will repay it, Heb. x. 30, 31. And when you have reason to
apprehend him, as lifting up his hand to heaven, and saying, I
live for ever; as whetting the glittering sword, and his hand tak
ing hold of vengeance, (Deut. 32. 40, 41.) you must have
thought, or will yet think with yourself, who knows the power
of his anger ! Ps. xc. 11. And by how much the less you can
know it, so much the more you must have dreaded it. For all
the while you have been abusing his patience, long-suffering,
and forbearance, not considering that the goodness of God did
lead you to repentance ; so long as you were despising the rich
es of his goodness, you were treasuring up to yourselves wrath
against the day of wrath, and the revelation of his righteous
judgment, Rom, 2. 4. 5. And to have treasures of unknown
wrath, far beyond what you could conceive, laying up in store
against you, how amazing must this be to you ! Destruction
from the Almighty ! Wha^t a terror must that be to you, Job.
31. 23. To eat and drink under wrath ! to buy and sell, to
plough and sow, and all under wrath ! and with a curse from
God, covering you as a garment, cleaving to you as a girdle,
flowing as oil into your bones, mingling with all your affairs,
and all your comforts, with whatsoever you do, and whatsoever
you enjoy 1 And to be, all the while, upon the brink of eternity,
and not, for ought you know, to have a hand-breadth, not more
than a breath between you and eternal woes and flames, and
none to deliver you from the wrath to come ! This cannot have
been an easy condition, and the less when you considered,
(2.) The dueness of God's wrath and displeasure unto you,
that how terrible soever it is, it is all most justly deserved. You
must have been made to see and say, "Indignation and wrath,
tribulation and anguish did most righteously belong to me, as
roy most proper portion ; to me, an enemy to the God of
my life, who gave me breath and being, upon the treasures of
whose bounty I have lived all my days; to whom, when he
filled my house with good things, yet I often in my heart
said, depart from me, I desire not the knowledge of thy ways,"
Job xxi. 14. 15. And as the law of love to God, the great ori
ginal law, had engaged me to keep all his other commandments
BETWEEN GOD AND MAN. 425
so my enmity against him, hath made me break them all, so
that I have lived a life of disobedience and rebellion, all my
time thus far. And though he hath offered me terms of peace,
and I have been often and earnestly besought, by those that
have spoken to me in Christ's stead (my bleeding, dying Re
deemer and Lord) to be reconciled to God 5 yet I have hitherto
borne toward him an impenitent, implacable heart. If there
were ten thousand hells, they were all due to me, I have de
served them all.
5. Such as have been reconciled, have been brought, by be
lieving, to apprehend God's reconcileableness to them, in and
by his own Son. This also belongs to the history of God's dis
pensation towards them, and may instruct others, by letting
<hem know what must be wrought in them, that they may be
reconciled. It is their special advantage, that live under the
gospel, that therein they behold God reconciling the world to
himself, by Jesus Christ, 2 Cor. v. 18. 19. This is the sum
of the gospel, that God so loved the world, that he gave his only
begotten Son, that whosoever believe in him should not perish
but have life everlasting, John iii. 16. Hereby they may know
and believe the love God hath to them, 1 John iv. 16. And
that, though they have been alienated, and enemies in their
minds by wicked works, yet he is not irreconcileable. This is
the gospel of the grace of God, which he testifies and they are
to believe, unless they will make him a liar, 1 John v. 10.
And therefore notwithstanding the sense they ought to have of
their having been enemies, and of the horrid wickedness hereof
and of their sinful temper and course in all other respects, to
gether with the terrors of God's wrath, and their desert of it to
the uttermost ; they are yet to conjoin therewith, the belief of
his willingness to be reconciled. And hereby he melts and
breaks their hearts, namely, by this discovery of his good will,
believed ; for disbelieved, it can signify nothing, nor have any
effect upon them ; the gospel is his power to salvation, to every
one that believes, (Rom. i. 16.) and works effectually in them
that believe, 1 Thes. ii. 13* So it is the immediate instrument
of their regeneration, after that the love and kindness of God to
men, appears, that is, so as that they believe it, he saves therA
by the washing of regeneration, and the renewing of the Holy
Ghost, Tit. iii. 4, 5. And then he makes them know it is net
by works of righteousness, which they have done, but by his
mercy, as it is there expressed. They are not (as was formerly
said) the objects of his delightful love, before their regenera
tion; but they may be of his pity, or mercy, his compassionate
love ; and this they are to believe, as the general proposal of his
gospel declares it ; and by the belief hereof, he conquers their
424 OF RECONCILIATION
enmity, and subdues them into compliance with his good and
acceptable will. These glad tidings, that he is truly willing to
receive any returning soul, vanquishes their disaffection, and
overcomes their hearts 5 makes them say with themselves, why
should I still continue alienated from the God who is so graci
ous and merciful, abundant in loving-kindness, goodness and
truth, as his name signifies (Exod. 34, 6, 70 though he will by
no means clear the guilty ; that is, the obstinate, impenitent,
and implacable. But if this discovery of the grace of God can
find no entrance, sinner into thy soul, if it remain shut up in
unbelief 5 or if, when he tells thee over and over, that he takes
no pleasure in the death of sinners, but that they turn and live,
thou wilt not believe him, but still think him implacable, and
Cain-like, say thy sin is greater than can be forgiven : this har
dens thy heart in enmity against him, and makes thee say, as
(Jer. ii. 25.) There is no hope, I have loved strangers, and after
them I will go. Therefore if ever thou hast been, or shalt be
reconciled to God, as thou hast not been left in a stupid insen-
sibleness of thy former wickedness, so thou hast been kept from
sinking into an utter despair of God's mercy; thy reconcilia
tion is brought about by thy believing his reconcileableness.
6'. Hereupon thou wast brought to entreat his favour with
thy whole heart, and that he would be merciful to thee accord
ing to his word, Ps. cxix. 58. When thou sawest, though thy
case was very horrid and dismal, yet it was not hopeless, and
that there was a ground for prayer in the hope of mercy ; then
didst thou, or yet wilt scttthyself in good earnest to supplicate,
and cry mightily for pardoning and heart renewing grace.
Where is no hope, there can be no prayer ; this posture of soul
ihou hast been wrought up to, or wilt be, if ever thou be recon
ciled. Hope gives life and breath to prayer, and prayer, to
peace and friendship with God. When God promises to take
away the stony heart, and give the new one, the heart of flesh;
he declares that even for this he will be inquired of, and sought
unto, Ezek. xxxvi. 36. 37. Nor doth the soul, when hope
of mercy, according to God's word and promise, gives it vent,
breathe faint breath in prayer ; but the whole heart is engaged,
all the powers of the soul arc put into a fervent motion. Despair
stupifies, hope fills the soul with vigour; the favour of God is
sought,not with cold indirrerency, but as that wherein stands thy-
life,(Ps. xxx. 5).and whichis better than life (Ps. Ixiii. 3.)with-
out it can be. But then, whereas the gospel under which thou
livest, informs thee that God cannot be approached by a sin
ful creature, as men are, and as thou must own thyself to be,
but through Christ the only Mediator between God and men ;
BETWEEN GOD AND MAN 425
and that thou canst not approach him in, and by Christ, if thou
be not in him :
7. Thou art hereupon led to Christ, and brought to receive
him with all thy heart and soul, (John 1. 12. Rom. x, 10.) and
to resign and give thyself up wholly to him, (2 Cor. viii. 5.) not
knowing in thy distress, what to do with thyself, and he compa-
sionately inviting thee, O thou weary, heavy laden soul, come
unto me, and I will give thee rest, .(Mat. xi. 28.) and assuring
thee, that whosoever comes to him, he will in no wise cast out,
John vi. 37- Thou thereupon with a humble, thankful, wil
ling heart art brought to comply with his merciful offer, ac-
ceptest him and yieldest up thyself, no more to be thy own,
but his ; and thus believing in his name, thou ownest him in
his office, as the great Peace-maker, between God and thee.
8. Whereupon thou hast been brought to apply thyself,
through Christ to the ble-ssed God, and humbly to take hold of
his covenant, Isa. Ivi. 2. Thou hast come to God the judge of
all, having come to Jesus the mediator of the new covenant,
Heb. xii. 23, 24. And been enabled to covenant with him, ac
cording to what he himself hath declared to be the purport and
sum and substance of his covenant ; that is, if thou art recon
ciled, thou hast taken him to be thy only God, thy supreme and
sovereign good, thy chief and only satisfying portion, (ps. xvi.
5.6.) whom thou art most pleasantly to enjoy, and in whom thou
art to take highest delight, above all things in heaven or earth,
(ps.lxxiii. 25) and whom thou art to believe willing, according to
this covenant, to do for thee, in outward and temporal respects,
what he judges fittest and best; and for thy soul, in his own
way and method, all that is requisite for thy present support,
and future blessedness. And to be thy supreme and sovereign
Ruler and Lord,whom thou art to thy uttermost to please, serve,
fear, obey, and glorify above all other. And to whom thou
must reckon it belongs, according to this covenant, to forgive
thy iniquities , and by it, as well as by natural right, to go
vern and dispose of thee in all thy thoughts, actions, inclina
tions and affairs, according to his own holy will. And thou
givest up thyself absolutely, and entirely to him, to be of his peo
ple to be taught and ruled by him. This is the covenant which
in thy baptism thy parents, who had nearest natural relation to
thee, entered into for thee (as children do, in their parents,
stand obliged to the government under which they live) but
which, when thou art come to use an understanding of thy own,
thou art to enter into with the great God, for thyself (as per
sons come to a certain age of maturity, are called to avow their
allegiance to their secular rulers.) And because it is made with
sinners, such as had been in rebellion against the majesty of
VOL. II. 3 I
426 OF RECONCILIATION
heaven, and therefore by a mediator, and by sacrifice ; it is
therefore a covenant of reconciliation, and the sacrifice by which
it is made,, is a propitiation or a reconciling sacrifice. If there
fore Christ hath reconciled thee to God, or if ever thou shalt be
reconciled, this covenant must pass between him and thee ; this
is to come into the history of his dealings with thy soul. And it
ought to be with thee a great solemnity, and to fill thy soul with
a wondering joy, that the great God, whom thou hadst so highly
offended, should ever vouchsafe to covenant with thee a sinful
worm ! But because the manner of this covenanting is so fully
set down, by Mr. Joseph Allen, and in a little treatise called
self-dedication, and in another of yielding ourselves to God, I
shall not further enlarge upon it here.
9. If thou be reconciled, the frame and bent of thy soul is so
far altered and changed, that thy carnal mind is become, in a
prevailing degree, spiritual ; and thy worldly heart is taken off,
in a like measure, from this present world, and set upon God
and heaven. For the carnal mind is enmity against God, and
thiey that love this world, the love of the Father is not in them;
and he that will be a friend of this world, is the enemy of God,
Rom. viii. J. 1 John. ii. 15. Jam. iv. 4. But canst thou be re
conciled, and still be an enemy ? And how canst thou net be an
enemy, when not in this, or that single act only, but in the
main bent and frame of thy soul, thou resistest his will, and in
thy whole course walkest contrary to him ?
10. If thy reconciliation to God have been brought about,
there must be suitable walking afterwards, which includes two
things. Amity mfast be continued, that is, there must be a
very great care that there may be no new breach : and there
must be much uneasiness of spirit, if there have been a new
breach, till it be composed and made up again.
(1.) Where there is a thorough reconciliation, amity must be
continued, care taken of giving any new offence, or the making
any new breach, by not doing what will displease, and by a
friendly intercourse continued and kept up. For there may be
'a new breach, or a new offence may be given again, ei
ther of these ways ; either by breaking. out into any fresh quar
rel or- contentions, or by breaking off friendly intercourse. As
if there have been a war between two nations,when a firm peace
is made, there ensues both a ceasing from hostilities, and
free commerce ; so if thou hast made peace with God, and hast
entered into a league and covenant of reconciliation with him,
thou must take great care, to thy uttermost, to sin no more ; no*
deliberately to do any thing, that thou knowest will displease him.
Thou must say, as is said in Job. 34. 32. If I have done ini
quity, 1 will do no more. And again, thou must take great
BETWEEN GOD AND MAX, 427
heed of growing strange to him, of giving over, or of becoming
slack or cold in thy converse with him; for when he inquiies,
"can two walk together if they he not agreed?*' he thereby inti
mates, that if they be agreed, it is that they may walk together.
And it is to be considered, that in the text the unreconciled
state consists, not only in the enmity of the mind by wicked
works, but also in being alienated from him, or strange to him ;
by either whereof thou givest him also cause of just offence, even
after reconciliation.
(2.) But if thou findest thou hast made anew breach, either
of these ways, by doing any thing that thou didst apprehend to
be displeasing to him, or by estranging thyself from him, there
must be an uneasiness in thy spirit, and thou must be restless,
till it be composed and made up again. This is walking suita
bly to a reconciled state, to resolve with thyself, upon any new
offence, not to give sleep to thy eyes, nor slumber to thy eye
lids, till thou have humbled thyself before thy God, and sought
his pardon, by faith in the blood of his Son ; with a resolution, in
dependence on his grace and Spirit, to walk more carefully, and
more closely with him in thy future course, accounting always
that in his favour is life. Such things as these if thou be recon
ciled to God, will compose and make up thy story of it. Such a
narrative thou eouldst give of it thyself, upon recollection, or
at least thou canst say, when thou readest it thus put down to
thy hand, thou canst say these things thou hast found God hath
wrought and done in thee. Though perhaps they may not have
come into thy mind, in the same order wherein they are here
set down, which is less material, if thou canst truly say such
workings as these thou hast really felt in thine own heart, while
God was dealing with thee, for the bringing about this recon
ciliation. But if this work be not yet done, if it is yet to be
done, then know such stages as these thou must pass through.
And thou art to be restless in thy spirit, while thou canst yet say,
such and such of these things are still wanting in me; I have
not yet found them, my heart agrees not in such and such points
with this narfative ; I can give no such account of myself. But
wait and strive, in hope that thou shalt yet find them, if thou
persist, and do not grow negligent and indifferent, whether any
such reconciliation to God be effected in thee or no. And when
thou hast found it, then art thou led to consider, in the next
place,
Secondly. God's reconciliation to thee ; and inquire what
that includes and carries in it. But here now, because his part
lies in himself, and may for some time have no discernible ef
fects upon thy soul ; therefore the account hereof is not to be
428 OF RECONCILIATION
carried on in the way of the history, as the other might. It is
doctrinally written in his own word, and so is the matter of thy
faith, not of thy present sense, as the other is. But as it is in
definitely propounded in his word, so it ought to be firmly be
lieved, and without wavering, as a sure part of the true and
faithful sayings of God, who is truth itself, and cannot deceive
nor be deceived. And it ought to be believed^ with particular
application to thyself, that thus and thus he bears himself te-
wards thee, as thy reconciled God ; according as thou findest
thy own soul, thus truly reconciled to him. For though thy re
conciliation to him, be no cause of his reconciliation to thee ;
yet it is a most certain evidence of it. Otherwise
1. You would be beforehand with him in love, when as his
word expressly says, he loves us first, 1 John iv. 19.
2. It would be true, that he made us love him, having him
self no love to us ; when as the same word says, we love him,
because he first loved us ; namely, with that compassionate love
whereof you formerly heard.
3. You would hereupon outdohim in point of love, and be bet-^
ter affected towards him, than he is towards you.
4. If any could be reconciled to God, and yet God not be re
conciled to them, and they die in that state, it would be possi
ble there might be lovers of God in hell. And what can be
more absurd in itself ? or more contrary to the plain word
of God, that hath said; the things which eye hath not
seen are prepared for them that love God, (1 Cor. ii. 9.) and
that he hath promised the crown of life to them that
love him, Jam. i. 12. All which you cannot but appre
hend to be intolerable absurdities, and they would all follow, if
upon such grounds as have been mentioned you should appre
hend yourself to be reconciled to him, and yet disbelieve his be
ing reconciled to you. Therefore having so sure a ground, upon
which to apprehend he is reconciled to you, when you find you
are reconciled to him ; let it now be considered what his recon
ciliation to you imports. Wherein, as in all that follows, I
shall be very brief; that this part be not too unproportionable
in bulk to the former gone out before it. And here two things
in the general, must be" understood to be included in God's be
ing reconciled to us. His forgiving to us all the sins of our for
mer state of enmity against him : and His receiving us into a
state of amity and friendship with him. How great things are
both these! And if you cannot as yet with certainty conclude that
you are reconciled to God, as thereupon to have a present as
surance of his having thus forgiven, and accepted you ; yet
you are however to apprehend both these as most certainly be-
. X
BETWEEN GOD AND MAN. 429
longing to their state, who are reconciled to him, so as to make
you most earnestly to covet, and endeavour to get into that state;
as perceiving how desirable a thing it is to have the eternal
God no longer an enemy to you, but your friend.
(1.) Therefore you must apprehend God's being reconciled
to you, includes his forgiving you all the sins of your former
state, wherein you lived in enmity against him. And of how
vast compass and extent is his mercy towards you herein !
when you consider what you were doing, and what manner of
life you led all that time ; always sinning from morning to night
either by acting against him, or by not living with him, and to
him ! not minding him, not fearing him, standing in no awe of
him, never aiming to please, or serve, or glorify him in any
thing you did, as if you were made for yourself, and not for
him ! And that your disobedience to him, your neglects of him
were all summed up in enmity ! And how monstrous a thing it
was to be an enemy, a hater of the ever blessed God ! And to
have all this forgiven ! So his own word plainly speaks : Let the
wicked forsake his way, and the unrighteous man his thoughts,
and turn to the Lord, and he will have mercy upon him, and to
our God, and he will abundantly pardon, Isa. Iv. 7
And here you must understand aright what sort of pardon and
forgiveness that is, when God is said to forgive ; which you must
conceive of, by considering what sort of enmity yours was against
him. The case is not as between equals, falling out and forgiving
one another; but your enmity was that of an offending inferior and
subject, rebelling against your sovereign, rightful Lord, who hath
both right and power to punish you. And then think how terri
ble punishment you deserved, and were liable to: even an everlast
ing destruction from the presence of the Lord and from the glory
of his power, 2Thes. i. 9. Whereupon consider what it signifies for
him to forgive you : and see now whether you do not savour
those words : blessed is the man, or whether the sense of your
case do not make you cry out, as those words may be read : O
the blessednesses of him, whose transgression is forgiven, whose
sin is covered: O the blessednesses of him, to whom the Lord doth
not impute iniquity! Of how mighty a load must it ease and dis
burden thy soul, to have thy offended Lord say to thee, Thou
hast been sinning against me hitherto all thy days, when I have
been all thy days doing thee good ; , thou hast done evilly
against me as thou couldst, slighted my authority and despised
my mercy ; I could plead my rebukes against thee, with flames
of fire; if I should whet my glittering sword, and my hand take
hold of vengeance, how soon could 1 ease myself of so feeble
an adversary, and avenge myself of so contemptible an enemy ?
430 OF RECONCILIATION
But I fprgive thee : Now upon thy repenting and turning to me
with thy whole soul, I forgive thy ungodly prayerless life, thy
having been alienated, and an enemy in thy mind hy wicked
works. I forgive it to thee alU Thy iniquity is all pardoned,
thy sin covered, I no more impute any thing of it to thee. What
rock would not this melt ? what stony heart would it not dis
solve, and break in pieces? And what ! Canst thou now be any
longer an unreconciled enemy, to such a sin-pardoning God ?
Consider here more particularly, the properties and conse
quences of this forgiveness.
[1.] The properties of it, as that,
Fin
^rst. It is most compassionate, an act of tender mercy and
pity; so says his own word: I will be merciful to their un
righteousness, Heb. viii. 12. In his love and pity he redeemed,
and he bare them, Isa. Ixiii. 9. And being full of compassion,
he forgave their iniquity, Ps. Ixxviii. 38. For he remembered
they were but flesh, v. 39.
Secondly. It is perfectly free, and of mere grace. We are
justified freely by his grace, Rom. iii. 24. He invites sinners
to come to him, even without money and without price, Isa. Iv.
1. A great price indeed hath been paid, but by another hand,
as we shall shew when we come to the second head, the way
wherein our Lord effects this reconciliation, in the body of his
flesh through death. But no price is expected from us, he doth
it for his own sake, as Isa. xliii. 25.
Thirdly. It is full and entire. And that both in respect of
the object, the sin forgiven, all manner of sin (that can be re
pented of ) shall be forgiven unto men, Matt. xii. 31. I will
pardon all their iniquities, whereby they have sinned againt me
Jer. xxxiii. 8. And in respect of the act of forgiving, it shall
be so full as to leave no displeasure behind : for (as he speaks)
I, even I am he that blotteth out thy iniquities, and there is not
so much as a remembrance left ; I will not remember my sins
Isa. xliii. 25. Their sins and their iniquities will I remember
no more, Heb. viii. 12.
Fourthly. It is often repeated. He being full of compassion
forgave their iniquity yea many a time turned he his anger
away, Ps. Ixxviii. 38.
[2.] The consequences of this forgiveness.
First. Cessation of all acts, that have either destruction for
their end, or enmity for their principal. In the very covenant
of reconciliation, God reserves to himself a liberty of chastening
his reconciled ones ; yea the case requiring it, he not only re
serves the liberty, but takes upon him an obligation hereunto.
For he expressly declares : that if his children forsake his law,
BETWEEN GOD AND MAN. 431
and walk not in his judgments; then he will visit their trans*
gression with a rod, and their iniquities with stripes ; but that,
nevertheless, he will not utterly take away his loving-kindness,
nor suffer his faithfulness to>fail, nor break his covenant, (Ps,
Ixxxix. 31, 34.) implying that otherwise his faithfulness
would fail, and his covenant were broken on his part. And there
fore when he deals not with a people upon covenant terms, but
as cast-aways, and as people given up, he declares : I will not
punish your daughters, Hos. iv. 14. And why should they be
smitten any more ? Isa. i. 5. And they themselves own ; it
was good for them to have been afflicted, (Ps. cxix. 7l.)andthat
he had done it in very faithfulness, v. 75. And his correcting
them is signified not only to consist with love, but to proceed
from it ; for it is said ; whom the Lord loveth he chasteneth,
Heb. ii. 6. Arid those afflictions are properly punitive, as
they import warning to others ; but not vindictive, as tending
to the destruction of themselves ; but corrective, as intending
their own amendment, besides warning to others, which also
those that are destructive might do. But these afflictive strokes
upon his own, as they intend warning to others, have the gene
ral nature of punishment in them. But they differ in their
special kind, as being to themselves corrective only, not de
structive, or vindictive. But upon the whole, when once he is
reconciled to you, he no longer treats you as enemies ; if some
times he see cause to afflict his own, he smites them not as
he smites those that smote them, Isa. xxvii. 7. Your carriage
doth not always please him, therefore it is not strange, if his
dealings do not always please you ; but after forgiveness he in
tends your real, and final hurt no more.
Second. Another consequent of God's forgiving you all your
sins, is his seasonable manifestation hereof to you. He may have
forgiven you, and not judge it seasonable suddenly to make it
known to you : he may judge it fit to hold you, some time, in
suspense. And when by his grace he hath enabled you to ex
ercise repentance towards God, and faith in our Lord Jesus
Christ, whereupon you are in a pardoned state ; you may yet
sometime remain in doubt, whether you were sincere herein
or no. And may not on a sudden, put you out of doubt, but
keep you a while in a waiting posture ; as that which is more
suitable to his own majesty and greatness, and to your own in
firm and less established condition. He waits to be gracious,
and is exalted even in shewing mercy, for he is a God of judg
ment, and doth shew mercy judiciously, when he judges it the
fittest season ; therefore are they blessed that wait for him, Isa.
xxx. 18. Assurance is the privilege not of all his children, but
432 OF RECONCILIATION
of them that are come to a more grown stature ; but in the
mean time he sustains you, by hope in his mercy, and lets not
your heart sink within you. And when he sees it fit, lets you
know he hath accepted the atonement for you, which he hath
enabled you to receive ; and speaks that peace to you, which is
the fruit of his lips, and which he only, by speaking it inward
ly to your heart, can create ; that peace which passes all under
standing, (Isa. Ivii. 18. Phil. iv. 7-) and which belongs to his
kingdom in you ; with joy in the Holy Ghost, when once
the foundation is laid in righteousness, Rom. xiv. 17.
(2>) This reconciliation, on God's part, not only includes the
forgiveness of your former enmity, with all the sins of that
fearful state wherein you then were ; but also his receiving you
into a state of amity and friendship with himself. And this
you are to take for a great addition to the former. A prince
may pardon to a malefactor a capital crime, spare his forfeited
life and estate ; and yet not take him for a favorite and a friend.
But when the blessed God forgives 'his enemies, he also takes
them for his friends ; though those are distinct things, yet they
are most closely conjunct; he always adds this latter to the
former.
Abraham was called the friend of God, (Isa. xli. 8.) that Is, not
only in the active sense, as now bearing a friendly mind towards
God; but in the passive sense also, as now God hath a friendly
mind towards him. And upon what account ? some may think
Abraham being a person of eminent sanctity, this may be said
of him only upon that peculiar account. But see how the mat
ter must be understood, from what we find, Jam. ii. 23. Abra
ham believed God, and it was imputed to him for righteousness
and he was called the friend of God ; this is spoken of him, not
as an eminent saint only, but under the common notion of a
believer ; so that the same thing is truly to be said of every one
that believes, with a justifying faith. So saith our Saviour to
his disciples in common : ye are my friends, if ye do whatsoever
I command you, John xv. 14. And I have called you friends
for all things that 1 have heard of my Father, I have made known
unto you, (v. 15.) which signifies his own friendly mind to them.
And now consider what this friendliness towards them in
cludes It must include,
[1 .] Love, which is the very soul of friendship. So our Sa
viour expresses his own friendliness, towards them that are his :
As my Father hath loved me, so have I loved you ; continue ye
in my love, v. 9. And the height of that love, v. 13. Greater
love than that hath no man, that a man should lay down his life
for his friends ; though it is elsewhere further heightened, from
BETWEEN GOD AND MAN. 433
our having been sinners and enemies, (Rom. v. 8, 10,) though
it was then in view to him what he designed to make of them,
namely, friends to him too. And so his friendship must sig
nify further, not love merely, but also after reconciliation, there
mentioned, v. 10.
[2.] A delightful, complacential love. For such is the love of
friends, a love of delight, which they take in one another; as
if he had said, "Now I have overcome you, and won your hearts,
I love you with that pleasantness, that delightful love which is
proper to the state of friendship." So such friends are spoken
to, (Cant. ii. 14.) O my dove, let me see thy countenance, let
me hear thy voice, for sweet is thy voice, and thy countenance
comely ; and that book abounds with expressions of that import,
thou hast ravished my heart, my sister, my spouse. How fair is
my love ! (ch. iv. 7> 9> 10, &c.) But besides what this* friend
ship, as such, or as it hath in it the general notion of friend
ship, includes ; consider further some particularities belonging
to this friendship, as,
[3.] How infinitely condescending it is on God's part.
That the high and lofty One, who inhabits eternity, who hath
infinite fulness in himself, and could with delight live alone to
all eternity, as he did from all eternity, that he should vouch
safe to take from among his own creatures, such as he would
make friends of; how admirable ! much more of such crea
tures, apostate revolted creatures, impure and vile creatures !
such as he hath so much to do upon, to make them kind and
holy, that they might be capable of his friendship !
According to the usual measures of friendship, it is with those
that are like, yea with equals. How transporting should it be
to thy soul, that the great God should entertain and strike such
a friendship with thee, so vile, so rebellious and abject as thou
wast ! Solomon speaks of it as a wonderful thing, and even
exceeding all belief, that God should dwell, (which dwelling
signifies friendly society,) saith he ; In very deed will God dwell
with men ! such creatures as men are now become ! and with
men on earth ! in this their low and mean state, and on this
narrow, little, base spot ; when even the bright and spacious
heavens, yea the heaven of heavens cannot contain him, (2
Chron. vi. 18.) How wonderful a thing is this ! and even sur
passing all wonders ! Is it after the manner of men ! how far,
herein, are his ways above our ways, and his thoughts above
our thoughts ! even as the heavens are above the earth, Isa. 1|P.,
8. Consider,
[4.] How beneficial this his friendship to us is ! many friends
can only wish well to one another, have neither wisdom, nor
VOL. II. 3 K
434 OF RECONCILIATION
power really to befriend them ; his friendship is most beneficial
to them on whom it is placed, having all-sufficient fulness in
himself to counsel, to support, to relieve, to supply them as the
matter shall require.
[5.] How conversable he is with these his friends, being
First. Always present. One may have a wise and potent
friend, but perhaps he is far off when there is greatest need of
him.
Second. Being intimately present, with our minds and spirits.
The Lord Jesus be with thy spirit, 2 Tim. iv. 22. He can
be always so. The most inward friends, among men, can have
no immediate access to one anothers spirits ; but this is the
peculiar advantage of this friend, that he can enter into our
very souls ; nothing is shut up from him.
[6.] How constant is God's friendship ! He loves with an
everlasting love, and to the end, (Jer. xxxi. 3. Isa. liv. 8.
Job. xiii. 1.) when other friendships are upon slight grounds,
easily, and often broken off. Thus far we have seen what
this mutual recollection imports, on our part, towards God ;
and on God's part towards us. We now come to consider,
II. The way wherein our Lord Jesus Christ, the Mediator be
tween God and us, brings about this reconciliation ; namely, In
the body of his flesh through death. The same thing is expressed
.in the 20th verse, by his making peace by the blood of his
cross, or his shedding his blood on the cross. The meaning of
both expressions is, that he brought about this reconciliation,
by suffering death for us, upon the cross. Now because this
reconciliation, as you have heard, includes both God's recon
ciliation to us, and our reconciliation to God ; and that both
are effected by his dying upon the cross for us ; we are to shew
how each of these are brought about, this way.
First. How God's reconciliation to us is wrought, by Christ dy
ing for us. You may say, why was this the means of reconciling
God to us ? for you may think with yourselves, if God had a
mind to be reconciled to sinners, could he not have been so,
without letting his Son die for it ? There are indeed difficulties
in this matter, which are not fit to be brought into such a dis
course as this ; but I shall here say nothing about it, but what is
plain, and easy to be understood.
I . You can easily apprehend, that God saw it was necessary
his Son should die, in order to the saving of sinners ; for who
can think he would ever have consented to the death of his most
beloved Son, if he had not seen it necessary ? Therefore you
must conclude it was necessary, whether you discern the reason*
upon which it was so, or no.
BETWEEN COD AND MAS.
C. You can easily appprebend that the sins of men deserved
eternal death, and that God threatened them with eternal death
accordingly ; for what death, but eternal death can that be,
which is opposed to eternal or everlasting life ? (Rom. v. 21.
Rom. vi. 23.) and which is executed upon all that are not
reconciled, according to the sentence of the last judgment,
Mat. xxv. 46.
3. You cannot but know that there were sacrifices under the
law of Moses, appointed to make atonement for sin, and that
without shedding of blood there could be no remission, Heb.
ix. 22.
4. It is easy to be understood, that the blood of those sacri
fices could not take away sin, as is expressly said, (Heb. x. 4)
and therefore that they could not otherwise signify any thing,
to the taking it away, than as they were types and shadows of
that great sacrifice, that once for all was to be offered up for
that purpose. Once in, or towards the end of the world hath
he appeared, to put away sin by the sacrifice of himself, Heb.
ix. 26.
5. You can understand that as this could never have been,
without the consent of the Father, and the Son ; so by their
consent it might be, that the innocent might suffer for the
guilty : as one may be bound, body for body, for another.
6. And it is plain they did consent, God so loved the world,
that he gave his only-begotten Son, that whosoever belie veth on
him might not perish, but have life everlasting, (Joh. iii. 16.)
And our Lord Jesus Christ himself says : No man could take
his life from him, that is, against his will, for he could have
twelve legions of angels to defend it, but he did lay it down.
(Joh. x. IS.) And gave his life a ransom for many, Mat.
xx. 28.
7. So it came to pass that our Lord Jesus suffered once, the
just for the unjust, to bring us to God, (1. Pet. iii. 18.) And
he was made sin for us, who knew no sin, that we might be the
righteousness of God in him.
8. And hereupon when God is reconciled to sinners, he doth
not only forgive them, but he justifies them, there being an
equal recompence made to him ; but of his own providing, and
therefore to us it is most free, though it was very costly to
Christ. So both these expressions, of the same thing, are put
together : We are justified freely by his grace, through the re
demption that is in Jesus Christ, whom God hath set forth to be
a propitiation through faith in his blood, to declare his righteous
ness in the remission of sins that God might be just, and the
justifier of them that believe in Jesus, Rom. iii. 25. 26.
436 OP RECONCILIATION
9. Thus God becomes reconciled to sinful men (not to every
one, but to them that sincerely repent, and believe) in a just,
regular, and orderly way, most becoming his excellent Majesty.
For though he forgive sinners, that had affronted him, and re
belled against him ; yet it is not without a sacrifice, and that of
his own Son, a sacrifice of infinite value ; most becoming his
grace and mercy, for that sacrifice was of his own providing.
Most becoming his justice, for though sin be forgiven, it is
punished too ; forgiven to us but punished on his own Son, who
consented to bear our sins, in his own body on the tree, (I Pet,
ii. 24.) Most becoming the truth of his word, for as that said,
without shedding of blood there could be no remission; the
most precious blood was shed, that ever was, in order to our re
mission. Most becoming his infinite wisdom, that found out
this way of answering all purposes; that both he might be
glorified in the highest degree, and yet sinners be saved. Grac<j
hath herein abounded in all wisdom and prudence, Eph. i.
6, 7, 8.
Secondly. We come now (having thus far seen, how Christ's
dying on the cross works God's reconciliation to us) to shew
also how it brings about our reconciliation to God. And here
you may observe, we changed the method of speaking to this
two-fold reconciliation, considered in itself, and as the effect of
Christ's death. For though God is not actually reconciled to us
before he hath disposed our hearts to a reconciliation unto him;
yet the foundation of his being reconciled to us, is first laid in
the death of his Son, or in the prospect and foresight of it; be
fore there can be any disposition, on our parts, to such a recon
ciliation. And that being done, and it being thereby seen,
what this great sacrifice signifies to his being reconciled,
whensoever that shall be ; it comes, in the proper order, next
to be considered which way it works, to bring about our recon
ciliation also. And it works, in order hereto, these two ways.
1. By preparing the ground of preaching the gospel of re
conciliation, or of Christ crucified; which must first be, or hare
been resolved on before there could be any gospel to reveal it.
In this gospel, Christ is set forth as a propitiation, through faith
in his blood/ (Rom. iii. 25.) And this is the proper and most
apt means to work upon thy heart sinner, to persuade thee to
be reconciled to God. Looking upon him whom thou hast
pierced, is that thou mayst mourn over him, Zech. xii. 10.
What should so melt and overcome thy heart, and make thee
yield to the terms of reconciliation ? But he must be represent
ed, that he may be looked upon; and therefore is the preaching
of Christ crucified, unto them that are called, the power of
BETWEEN GOD AND MAN.
God, and the wisdom of God, (1 Cor. 1. 23, 24.) the most,
powerful, and the wisest method ; and which God, hath
thought fittest to win souls, and reconcile them to himself,
Therefore it is reckoned no less than a witchery, if they obeyy
not the gospel, who have Christ set forth before their eyes, as',
crucified among them, (Gal. iii. 1.) which setting forth coultf...
not be otherwise, than in the gospel representation. For you. :
know Christ was not actually crucified in Galatia, but at
Jerusalem ; therefore, saith our Lord himself: But 1, if I bd- ;
lifted up from the earth, will draw all men unto me, (Joh. xii.
32.) This was said (as it follows) signifying what death he
should die, that is, by being crucified. And this, supposing, a...
due representation of him in the gospel, was in point of means
to draw all men. But it could only be sufficient, as a means ;
when yet it could not be a means sufficient, if there were not .
an Agent, able to use it to that purpose. Therefore,
2. Our Redeemer's dying upon the cross did work towards
our reconciliation, by procuring the Spirit to be given, in order
to the making this most apt means effectual to this end.
And if this sacrifice of Christ, on the cross, was necessary to
the obtaining forgiveness of sins > it was, at least, equally ne
cessary to obtain the giving of the Spirit, without which all the.
rest were in vain. When Christ had died to reconcile both,
(that is, Jew and Gentile) in one body, by the cross, having
slain the enmity thereby ; and thereupon preached peace to :
them that were afar off, and to them that were nigh ; yet it was
still necessary that by one Spirit, both should have access to the
Father; otherwise they would never come at him, they would
still, with implacable hearts, have kept at a distance. There
fore looking upon a crucified Christ would never have had
this effect, to make them mourn over him, whom they had
pierced ; if the Spirit of grace and supplication were not poured
forth, Zech. xii. 10. They would with hard hearts have
gazed long enough, on this doleful spectacle, far enough from
mourning ; if the Spirit of Christ were not poured forth, as well
as his blood.
And do we think that holy and pure Spirit would 'ever hare
been poured forth, on so impure and unholy souls; if theprecious
blood of that invaluable sacrifice had not been poured forth to
procure it ? Those words of the apostle make this plain, (Gal:
iii. 13, 14.) Christ hath redeemed us from the curse of the
law, being made a curse for us (for cursed is every one that
hangeth on a tree) that the blessing of Abraham might reach
further, come upon the Gentiles ; that they might receive the
promise of the Spirit through faith. Or in their being made to
438 OF RECONCILIATION
believe, the ever-blessed One was so far made a curse, that you
might be capable of this blessing ; and by it have your own
enmity overcome, and your reconciliation brought about.
Therefore doth our Lord direct us to pray for the Spirit, as^
suring us our heavenly Father will give that Holy Spirit to them
that ask him, (Luke xi. 13.) as well knowing, his pouring forth
his blood had deserved it should not any longer be an enclosed
blessing; but which might be communicated to Jew and
Gentile, and in his way and season be poured out on all flesh.
Thus doth our Lord, in the body of his flesh through death
work out this twofold reconciliation both of God to you, and of
you to God.
III. And now the use follows, which must have reference
both, To the mutual reconciliation itself. You hath he now
reconciled, and To the way wherein our Lord Jesus brings
it about (in the body of his flesh through death) The use we
shall make of the former, will be twofold (according as this
reconciliation itself is twofold, namely, God's reconciliation to
us, and our reconciliation to God) namely, to persuade us, from
sundry considerations,
To believe God's reconcileableness to us, and to be will
ing, hereupon, to be actually, and speedily reconciled to
him. And the use which is only now intended to be made
of the latter, is to draw from it divers additional considerations,
by which to enforce, and give further strength to both those
mentioned exhortations.
first. For the use of the former, the doctrine of the reconcili
ation itself. In as much as we have shewn that it contains re
conciliation, on God's part towards us, apd on our part, to
wards God, we must understand,
1. That God's reconciliation is asserted here, to the persons
whom the apostle now mentions ; and whom he had before
described as converts, saints, faithful in Christ, (ch. i. 1.) that
Christ had reconciled them, that is, restored them into a state
of grace, favour and acceptance, though they had been aliena
ted, and enemies in their minds. Therefore, if when they be
come saints, faithful, &c. God was reconciled to them; while
they were yet in their state of enmity, he was reeoncileable.
The plain use to be made of this, is that we be persuaded to
believe God's reconcileableness to sinners, offending creatures,
such as had been strangers to him, and enemies ; whatsoever
bar was in the way, is so far removed (as we shall shew from
the second head) that he can be reconciled to such enemies,
and will actually be so, whensoever they turn to him. This,
sinner, is the sum of the gospel, which thou art to beliem.
BETWEEN GOD AND MAN. 439
upon sundry considerations, which have their ground here ;
as,
(1.) This gospel could never be intended for these only, to
whom the apostle now writes. Can we think there was one
gospel meant for Colossians, and another, or none at all for
Englishmen ? Yea when the apostle himself was converted
and obtained mercy, it was for a pattern to them that should
hereafter believe, (1 Tim. i. 16.) You have the same warrant
to believe, that turning to God and believing on his Son, God
will be reconciled to you as he was to them.
(2.) This is the gospel which God hath ever declared to the
world, without excepting any person, wheresoever his written
word hath come,(Isa. lv.)Ho,every one that thirsteth,come ye to
the waters, even he that hath no money, come without money,
and without price, ver. 1. Incline your ear, and come to me,
hear, and your souls shall live ; and I will make an everlasting
covenant with you, ver. 3. Let the wicked forsake his way,
and the unrighteous man his thoughts, and turn to the Lord,
and he will have mercy ; to our God, and he will abundantly
pardon. For my ways are not as your ways, ver. 7> 8. So the
tenour of his word hath always run "turn to me, and I will turn
to you" 2 Chron. xxx. 6. Jer. iii. 12. Zech. i. 3. Mai. iii. 7.
And is it not to be believed ?
(3.) It is the gospel which he hath confirmed, by his own
solemn oath (as I live, saith the Lord) having plainly pro
pounded it, (Ezek. xviii. 21, 22, 23, 31, 32.) He swears to it,
ch. xxxiii. 11. and wilt thou not yet believe him ?
(4.) When, after the fulness of time, it was more expressly re
vealed, that there could be no turning to God, but through
Christ; this was the Gospel which he himself preached, (Mark.
14. 15.) and which, when he was leaving the world, he required
should be preached to all the world, (Mark xvi. 15, 16.)
(5.) It is given as the sum of all the counsel of God, (Acts
xx. 21.)
(6.) It is the everlasting gospel, which is to continue through
all ages, as the stated means of regenerating and renewing
souls, (1. Pet. i. 23, 24, 25.)
(7.) It is this gospel which God blesses, and makes effectual to
this purpose. When, herein, the love and kindness of God to
men appear, then (not by works of righteousness which they
have done) but of his mercy he saves them, by the washing of
regeneration, and renewing of the Holy Ghost, (Tit. iii. 4, 5.)
His mercy revealed, softens and changes their hearts; so that by
the exceeding great, and precious promises, contained in this
gospel, they are made partakers of a divine nature, (2 Pet. i. 4.)
440 OF Rl3CONCIMATi6y
(8.) But it is by believing it becomes effectual toany blesseft
purpose. It is the power of God to salvation, to every one that
believes, (Rom. i. 16'.) but to them that believe it not, it is
without powe^ and effects nothing. It works effectually, on
every one that believes, (1. Thes. ii. 13.) but hath no efficacy,
when it is not believed. Much people, believing, were turned
to the Lord, (Acts xi. 24.) but where there is no believing, there
is no turning.
(9.) Where it is not "believed, it hardens. We are therefore
warned to take h<(ed of the evil heart of unbelief, lest we be
hardened, (Heb. iii. 12. 13.) and are told those hardened ones
that fell in the wilderness, were such as believed not, and that
could not enter into Canaan (the type of heaven) because of un
belief, (ver. 18, 19.) and that the gospel could not profit them
because it was not mixed with faith, ch. iv. 2.
(10.) It is in the same context mentioned, as a most provoking
wickedness, to disbelieve this gospel of his. That sin was
therefore said to be the provocation, (Heb. iii. 15.) and referring
to the same time, the great God says ; How long will this peo
ple provoke ? How long ere they believe me ? (Numb. xiv.
1 1 .) when their not believing his willingness to do better for
them, than only to bestow upon them an earthly Canaan, was
their most provoking wickedness.
(11.) The not believing of this gospel of his, is understood to
be giving God the lie. (1 Joh. v. 10.) as believing it, is setting
to our seal that he is true, (Joh. iii. 33.) But what inducement
is it possible he can have to lie to his own creatures, who is
himself all-sufficient ; and who hath them absolutely in his
power ? Or what man would lie for lying sake, having no in
ducement ? It is therefore impossible for God to lie, as being
inconsistent with the universal perfections of his nature ; and
therefore to impute falsehood to him, is highest -blasphemy.
And after all this, sinner, darest thou disbelieve God's recon-
cileableness to thee, upon his own declared terms ; when here
the whole business sticks, of reconciliation between him, and
thee ? But there are yet other considerations to this purpose,
to persuade thy belief of God's reconcileableness to thee, from
the
Second, Head of discourse,theway of our Lord's bringing about
this reconciliation, namely, in the body of his flesh through death.
And here his recohcileableness must be understood to signify
two things : he possibility of God's being reconciled to sin-
ners^ and his willingness to be reconciled. And the death of
his Son upon the cross in order hereto, affords considerations to
evince both.
BETWEEN GOB AND MAN. 441
1. The possibility of the thing, which this sacrifice proves to
be possible, because it makes it so, When the apostle asserts,
that without shedding of blood there is no remission of sin, (Heb.
ix. 22.) and that it was impossible the blood of bulls and of
goats should take it away,(ch. x. 4.) and that therefore our Lord
came to take it away, in that body prepared for him, (v. 5, 6.)
he therein implies it to be impossible to be otherwise taken
away, than by this blood shed upon the cross ; nothing indeed
being possible to God, which becomes him not. And it became
him not otherwise to effect this design, and bring many sons
to glory, but by the sufferings of this his Son. It was there
fore not possible upon other terms, (Heb. ii. 10.) but in this
way it was possible, upon the account of these several things
concurring ;
(1.) The rich and infinite value, and fulness of this sacrifice.
The blood that was herein shed, and the life that was laid down,
though of a man, yet were the blood and life of such a man as
was also God, (Acts xx. 28. 1 Joh. iii. 16.) a man that was
God's own fellow, Zech. xiii. 7 As it was God that was of
fended, so it was God that did satisfy for the offence.
(2.) He was nearly allied to us, as a Redeemer ought to be.
Because we were partakers of flesh and blood, he took part
xvith us of the same, (Heb. ii. 14. 15.) therefore as man did of
fend, man suffered for it
(3.) He freely consented hereto, both to become man, and to
suffer for man, Phil. ii. 6, 7> 8. Job. x. 18.
(4.) He had no sin of his own to suffer for,as 2 Cor. v. 21. and
many other scriptures speak.
(5.) He was, by a special,divine law,commissioned hereunto.
Therefore his laying down his life, was in itself no illegal act.
He had power to lay down his life, having received a command
ment for it from the Father. Joh. x. 18. He came, having
God's law, to this purpose, in his heart, Psal. xl. 6, 7? 8.
(6.) He was fully accepted herein above,his sacrifice having a
sweet smelling odour with it, unto God ; because satisfying his
justice, it made way for the free exercise of his grace and love.
Eph. v. 2. Therefore, sinner, canst thou disbelieve, or doubt
the very possibility of God's being reconciled to thee, upon his
own declared terms ; when so extraordinary a course was taken
that he might be reconciled ?
2. And thou hast as great reason to believe his willingness to
be reconciled, considering that this was consented to on pur
pose. God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him, might not perish, (Joh.
iii. 16.) Now consider,was his own Son given for what he was
VOL, 1C. 3 L
442 OF RECONCILIATION
not willing of? His only begotten Son! His very Image I
(Heb. i. 2.) The Son of his delights, always dear to him!
(Prov. viii. 30.) and who was specially dear to him, for this
very reason ! Job. x. 17. Yea, and that it was the very cry of
his blood from the cross : O forgive, forgive this repenting, be
lieving sinner, be reconciled to him, O Father, for the sake of
thy dying Son! and yet was he unwilling? What could
induce him who is love itself, to give up such a Son, to so bit
ter, bloody, and ignominious sufferings, but his willingness to
be reconciled to sinners ? It were a blasphemy, against the
ever-blessed nature and being of God, to imagine lie would
have his most beloved Son suffer for suffering's sake ! And for
what other end could it be ? And there is as little reason to
doubt the issue, but that, being an enemy thou wast reconciled
by the death of his Son ; being reconciled, thou shalt be saved
by his life, Rom. v. 10. It therefore remains to press the
2. Exhortation, which you may take in the apostle's words,
(2 Cor. v. 20.) We, the ambassadors of Christ, as though God
did beseech you by us, do pray you in Christ's stead, be ye re
conciled to God. Now that is put out of doubt, that God justly
and honourably can be reconciled to you (without which it had
been impossible) and that he is most unquestionably willing ; are
you yet unwilling to be reconciled to him ? Consider both this
reconciliation itself, brought about with some, You hath he re
conciled. And the way of it, in the body of his flesh, through
death.
(1.) Some have been reconciled, that have been alienated
and enemies in their minds, by wicked works, Whereupon
bethink yourselves.
[1.] Have you any greater reason to be implacable towards the
blessed God, than those Colossians ? why should you be more
wicked enemies ?
[2.] Can you better maintain your cause against God ? are you
more able to stand against all the power of his wrath, which
you so little know ? Ps. xc. 11.
[3.] Can you better bear the loss and want of the com
forts of his love, while you live ? To have the great God for your
friend ? To whom you have free recourse, and may pour out
your souls daily ? Upon whom you may cast all your cares ?
With whom you may walk in friendly love, and may converse
with him every day ?
[4.J Can you less need his supports in a dying hour ? Will it
be easy to you to die unreconciled ? And afterwards to appear
convicted, unrgcqncileable enemies before the tribunal of your
Judge ? And then to have no advocate, no intercessor to plead
for you ? When he himself must be your condemning Judge,
BETWEEN GOD MAN. 443
and shall only say, O that them hadst known, in the day of thy
visitation, the things that did belong to thy peace I But now
they are hid from thy eyes, Luke xix. 42, 44.
(2.) But we are further to persuade to this reconciliation tos
God, from the way wherein our Lord effects it: in the body of hi.
flesh, through death, or by dying a sacrifice upon the cross
And now you know this, will ye not yet be reconciled to him ?
Consider,
[1.] You will herein frustrate and make insignificant to
yourself, the highest demonstration that could be given of
God's good will towards you. God so loved the world, &c.
(John. iii. 16.) and what could our Lord himself have done
more to testify his own love ? For greater love hath no man,
than to lay down his life for his friends, (Joh. xv, 13.) Yea,
for those that were not so before, but wicked enemies ; only
that thereby they might be made friends, Rom. v. 8. And
what could it signify to you, to represent the divine love to you
by so costly a demonstration, if it do not gain your love ?
[2.] And what could be so apt a means, sinner, to break thy
heart, and conquer all thy former enmity, as to behold thy Re
deemer dying upon the cross for thee ? They shall look upon
me, whom they have pierced, and mourn, Zech. xii. 10. And
I, if I be lift up, will draw all men to me; which our Lord said,
signifying what death he should die, by being lift on the cross,
Jon. xii. 32, 33. Now what dost thou think of thyself, if such
a sight will not move thee ! An earthly, carnal, worldly mind,
is declared over and over to be enmity against God, Rom. viii.
7- Jam. iv. 4. But how remarkable is it, that such a temper
of mind should be so peculiarly signified to import enmity to
the cross of Christ ? Phil iii. 18, 19. I tell you of such, weep
ing, saith the apostle, that do even continue their enmity even
in the face of the cross ! And who even by that itself are not
overcome !
[3.] If thou wilt not be reconciled, Christ did,as to thee,die in
vain, thou canst be nothing the better. Think what it must
come to, that so precious blood, (infinitely exceeding the value
of all corruptible things ; silver and gold, &c. 1 Pet. i. 18, 19.)
should be shed, to redeem and save such as thou, and yet do
thee no good ?
[4.] If thou continue to the last,unreconciled,it not only doth
thee no good, but it must cry, and plead most terribly against
thee. Blood guiltiness is a fearful thing ! What must it be, to
be guilty of such blood ! if thou wert guilty of the blood of thy
father, thy child, or of the wife of thy bosom, how would it
astonish thee ! But to be guilty of the blood of the Son of God!
How canst thou live under it? If thou wert guilty of all the inno-
414 OF RECONCILIATION
cent blood that ever was shed, since the creation of the world,
it were not comparable to the guilt of this blood !
5 . But if thou come to Jesus, the Mediator of the new cove-,
nant and to the blood of sprinkling, that speaks better things
than the blood of Abel, as a reconciled believing penitent; thou
wilt also come and be adjoined to the general assembly, to the
church of the first born written in heaven, to the innumerable
company of angels, and to the spirits of just men made perfect
Heb. xii. 22, 23, 24. O the joy in heaven that will be con
cerning thee ! And O the fulness of thy own joy, into which
thou shalt enter at last : for consider,
[6.] And in the last place, what follows in the latter part of
this verse, that is, that thou wilt be presented, by thy Redeemer,
holy and unblameable, and unreproveable in the sight of God,
as if thou hadst never offended, and never been an enemy.
All thy former transgressions, that have overwhelmed thee with
just sorrow, shall all be overwhelmed in that kind, paternal joy,
as for the returning prodigal ; This my Son was lost, and is
found. And thy having been so long alienated, and an enemy
in thy mind by wicked works, will all be forgotten and swallow*
ed up in the embraces of infinite, everlasting love !
THE
RIGHT USE
OF THAT
ARGUMENT IN PRAYER,
FROM TUB
NAME OF GOD;
ON BEHALF OF A PEOPLE THAT PROFESS IT.
Jer. 14. 2k
DO NOT ABHOR US FOR THY NAMK'i IAUB,
PREFACE,
sort of men have ever pretended to religion, who have not
allowed unto prayer a very eminent place in it. And so much
a deeper and more potent principle is religion in the nature of man
than reason, (though both are miserably perverted and enfeebled)
that the former doth secretly prompt men (especially in great dis
tresses) to pray, and expect relief by prayer, when the way wherein
it is efficacious cannot so well be explicated or apprehended by the
other.
And as prayer hath ever been reckoned a very principal part
of religion; so hath intercession for others been wont to be accounted
a very fit and profitable part of prayer.
In the general, prayer is most evidently a duty of natural religion,
a dictate of nature, which every man's own mind suggests to him,
or may be appealed to about it (should not a people seek unto their
God ? Whence that personated, eloquent patron of the Christian
cause, urging for the conviction of his heathen adversaries, the com
mon practice of people in their extremities, to lift up (even un
taught) their hands and eyes to heaven fitly says of it * Vulgi iste
naturalis est sermo, that they do herein, as It were, but speak the
language of nature.
Now hereupon, the impression of that primitive law of nature,(not
quite worn out from the mind of man, even in this his very degener
ate state) to love our neighbours as ourselves, doth as a natural in
stinct, secretly prompt u& to pray for others, whom we cannot other
wise help, (especially such to whom we have more peculiar obliga
tions, who are in a more especial sense our neighbours) as (at least
in our last necessities) we do for ourselves.
In which recourse to God, whether for ourselves or others, we
are led by a sense of our own impotency and dependent state from a
deeply inward apprehonsion of a Deity, that is (as Epicurus himself
seems constrained to acknowledge concerning the idea of God) even
* Octav. apud Min. F.
PREFACE.
proleptical, or such as prevents reason. So that we do not, being
urged by the pinching necessity of the case, stay to deliberate and
debate the matter with ourselves how this course should bring re
lief, do but even take it for granted, that it may; by an apprehension
that is earlier in us, than any former reasoning about it, and being
prior to it, is also not suppressed by it, but prevails against it, if
there be any thing in reason objected, which we cannot so clearly
answer.
Yet, when we do bring the matter to a rational discussion, we find
that in our conception of God we have the apprehension of so
perfect and excellent a nature, that we cannot suppose we should be
moved by any thing foreign to himself, or that we can inform him of
any thing he knew not before, or incline him to any thing to which,
his own nature inclines him not. And therefore that though the
wise and apt course of his government over intelligent creatures re
quires that they should be apprehensive of their own concernments,
(whether personal or that belong to them, as they are in communi
ties) and pay a solemn homage to his sovereign power and goodness,
by supplicating him about them, yet that if he hear their prayers, it
must not be for their sakes, but his own. Therefore also, it cannot
upon strictest reasoning, but seem most dutiful to him and hopeful
for ourselves, that our prayers should be conceived after such a tenor,
as may be most agreeable unto that apprehension.
The Holy Scriptures, and the Divine Spirit do both aim at the re
covery of apostate man, and the repairing the decays of his degenerate
nature, and do therefore (besides what was necessary to be added)
renew the dictates of the law of nature, the one more expressly re
presenting them, the other impressing them afresh, and re-implant
ing them in the hearts of all that are born of God. Therefore, that
external revelation of the mind and will of God doth direct, and his
blessed Spirit, (which is pleased to be in all his children the Spirit of
grace and supplication) doth inwardly prompt them, not only to
pray (in reference to their single and common concernments) but to
form their prayers after this tenor ; which is to be seen in their so
frequent use of this argument in prayer, from the name of God.
Whereupon, in a time when we are so much concerned to be very
instant in prayer, not only each of us for himself, but for the body
of a people, upon whom that holy name is called ; I reckoned it.
seasonable to shew briefly the import and right use of this argument;
and to that purpose have taken for the ground, the following text of
Sciiptuxe.
PRAYER
FROM THE
NAME OF GOD.
Jer. 14. 21.
Do not abhor us for thy names sake.
we have a petition and the argument enforcing
I. A very serious petition, or a deprecation of the most fear
ful evil imaginable. Do not abhor us. The word * doth not
merely signify abhorrence but disdain : a displeasure prevail
ing to that. degree, and so fixed, as to infer rejection, even from
a just sense of honour. So some of the f versions read, reject us
not, or cast us not forth, as we would do what (or whom) we de
spise and scorn to own ; as if it were feared the holy God
might count it ignominious, and a reproach to him, to be further
related to such a people, and might even be ashamed to be
called their God. And consequently that the following argu
ment is used not without some suspence of mind and doubt
lest it should be turned against them, whereof more hereafter.
Here it is implied,
First. To be no impossible thing that God should reject with
abhorrence a people once his own, or that have been in pecu
liar, visible relation to him. Prayer is conversant about matters
pf divine liberty, that is, that are not known to us to be already
determined this way or that ; but that may be, or may not be,
as he pleases and sees fit; consistently with the settled course
and order of things, not about things that he had before made
ordinarily necessary, nor about things that are simply or in or-
* Naatz Sprevit contempsit.
t Vulg. Lat. and CbalcU Par.
VOL, II.
3M
4~0 PRAYER FROM THE
dinary course impossible. In the former case prayer would be
needles?, in the latter to no purpose. We do not pray that the
f an may rise to-morrow at the usual hour, or that the sea may
ebb and flow, nor that they may be prevented doing so. But we
must distinguish such necessity and impossibility from a mere
certainty that things shall either be, or not be. We are to pray
in the present case, with a deep apprehension that this is per
fectly a matter of liberty with the great God, and that as he
took such a people to be his, of mere good pleasure, (Deut.7.7.
ch. 10, 15.) so it depends wholly upon his mere pleasure, that
he continues the relation, when he might abandon and cast them
off. It is further implied,
Secondly* That the more serious and apprehensive among
such a people, do understand it (at sometimes more especially)
a thing very highly desened, that God should abhor and reject
them. The deprecation is a tacit acknowledgment, that the
deprecated severity was reasonably to be feared, not only from
sovereign power, but offended justice. This is indeed express
ed in the next foregoing words. We acknowledge, O Lord, our
wickedness, and the iniquity of our fathers : for we have sinned
against thee, do not abhor us, &c. So that this ought to be the
sense of the supplicants in the present case, that they are here
in perfectly at mercy, that if they be heard it is undeserved com
passion, if they be rejected, it is from most deserved displeasure.
And if it were not expressed yet the supplication must be un
derstood to imply it. For when the great God hath vouchsafed
to limit his sovereign power, and antecedent liberty by his pro
mise and covenant, such a prayer were itself reflecting, and an
affront, if it should proceed upon a supposition, or but intimate,
that he should ever be inclined to do euch a thing, without an
excepted cause. Such as that his rejecting them upon it, might
consist with his being faithful to his word : when lie values him
self so much upon his faithfulness, find seems even to lay his
very Godhead upon it : as those strangely emphatical words im
port (Deut. 7- 9) Know therefore that the Lord thy God, he
is God, the faithful God, which keepcth covenant and mercy
with them, that love him, and keep his commandments, to a
thousand generations ; implying that he would even yield him
self not to be God, if he did. not in all points vindicate and de
monstrate his faithfulness. Nor indeed do we properly crave
Tor any thing, but we therein disclaim a legal right to it, and
acknowledge it to be rightfully in his power, to whom we apply
ourselves, to grant or deny; we make demands from justice^
and are supplicants for mercy. And with this sense the spirits
of holy men have abounded, when they have taken upon them
to intercede in the like case, as we see Dan. 9. / O Lord
1 NAME OF GOD, 4f> \
righteousness belongeth unto thee, but unto us confusion of
faces, as at this day, &c. And to the same purpose, K/ra .9.
Nehem. ,9. at large, and in many other places: as though he had
said : " Our only resort, O Lord, is to thy mercy : thou might-
est most justly abhor and abandon us, and say to us, Loamnii, ye
are none of my people;" but in the multitude of thy tender com
passions and mercies, do it not. It is again further to be col
lected,
Thirdly. That this is a thing which holy and good men do
most vehemently dread and deprecate, namely, that God should
thus abhor and reject a people so related to him. It is that
which the very genius and spirit of holiness in the sincere, re
gret beyond all things for themselves. They have taken the
Lord to be their God, for ever and ever ; their hearts have been
attempered to the tenour and constitution of an everlasting co
venant, which they entered with no design, or thought of ever
parting; but that it should be the ground of an eternal relation.
And the law of love written in their hearts, prompts them to de
sire the same thing for others too ; especially such to whom
they have more especial, endearing obligations; and (if
it were possible) that the whole body of a people to whom they
are themselves united, might all be united to God upon the
same terms, even by the same vital and everlasting union ; and
therefore also, that same divine, and soul-enlarging love ; being
a living principle in them, makes them have a most afflicting
sense of any discerned tendencies to a rupture and separation
that might prevent, and cut off the hope of his drawing still
more and more of them into that inward living union, and in
tercourse with himself. These things it may suffice briefly to
have noted from the petition in the tent. That which I prin
cipally designed, is what we have next coming under our view,
namely,
II. The argument brought to enforce it; "for thy name's sake."
About which, what I shall observe, shall be with special refe
rence to the case which the prophet refers unto, in his present
use of it. Namely, that in praying for a people professing the
name of God, that he would not reject and cast them oftj the
n't and proper argument to be insisted on is that from his own
name, (see ver. 1, 9.) And here it will be requisite, to have
some very brief consideration of this argument in the general :
though we principally intend to treat of it, as it respects this
present case.
First. In the general, we are to consider both what the name
of God in itself imports, and what is signified by using it as an
argument in prayer. And,
1. As to what is imported by the name of God, in itself
452 PLAYER FROM THE
considered. We shall not trouble this discourse with the
fancies of the rabbins ; of whom yet one * very noted, soberly
and plainly tells us the name of God is wont to signify his essence
and truth, though the instance he gives, shews he means it of
the Nomen Tetragrammaton (the name Jehovah) which indeed
more eminently doth so. To our purpose it is obvious, and suf
ficient to note, that by his name, more generally, is signified both
the peculiar excellencies of his nature and being, which are him
self, as the use of a man's name is to notify the man. So when he is
pleased himself to proclaim his own name, thus it runs; the Lord,
the Lord God, merciful and gracious, long-suffering, and abundant
in goodness and truth, keeping mercy for thousands, forgiving
iniquity, and transgression, and sin. ike: Exod. 34. 6, 7- And
again, that by his name is meant his glory, and most especially
the honour, and reputation of his government. For so too, a man's
name signifies his fame and repute in the world (as they whom our
translation calls men of renown, Gen. 6. 4. the Hebrew text says
only, (but plainly, meaning the same thing,) they were men of
name. And if he be a public person, a prince, and ruler over
others, it must more peculiarly signify his reputation and fame
as such. Thus Moses designing to celebrate the unexception
able equity, and awful majesty of the divine government begins
thus : Because I will publish the name of the Lord ; ascribe ye
greatness unto our God. He is the rock, his work is perfect, for
all his ways are judgment, Deut. 32. 3, 4.
2. As an argument used in prayer, it may accordingly either
signify the principle from which it is hoped and requested he
should do what we desire, or the end for which. For as his
mme signifies his nature, which himself hath taught us pri
marily to conceive under the notion of goodness, mercy, love,
in that forementioned Exod. 34. 7- and 1 John 4. 16. so when
we pray he would do this or that for his name's sake, the mean
ing may be, that we request he would do it for his mercy's sake,
even in compliance with himself, and as it were to gratify his
own nature, which, as nothing is more Godlike, is wont to be
delighted in acts of goodness towards all, of compassion and
mercy to the miserable, and of special favour to them that more
peculiarly belong to him. Arid again, as his name signifies his
glory, arid principally the honour and reputation of his govern
ment ; so when we pray he would do this for his name's sake,
we further must be understood to mean, we desire he would do
it to prevent his own dishonour, to augment his glory and further
to recommend himself to the world. And I conceive it must
be meant in both these senses taken together, namely, that we
pray he would do this, or that, both from himself, and for him-
* Maimon.Mo. Nevoch.
NAME OF GOD, 453
self, from his goodness, or indeed the general perfection of his
nature, and for his glory, and that he may represent himself
such, as he truly is. But some circumstances in the coherent
verses, afterwards to be particularly noted, seem to intimate
that the honour and dignity of his government are here more
directly meant. His glory is indeed the end which he cannot
but design in all that he does. For inasmuch as he is said to
do all things according to the counsel of his will ; Eph. 1. his
will must be principally of the end, which is ever the highest
and most excellent good, and that can be no other than himself,
and that only as he his capable of greatening himself by his
own action; which cannot be in respect of intrinsic excellency,
that being already perfect and capable of no addition, therefore
it must be in point of glory and reputation only. And so, as it
is said, having no greater to swear by, he sware by himself,
Heb. 6'. 13. So having no greater to act for, it is most just,
and most worthy of him, and but a Godlike owning of himself,
to act only to and for himself. And then whereas, having this
constant, just and holy will, he doth all things according to
counsel in pursuance of it, it must signify that he ever takes
the aptest, and most proper methods for the advancing of his
own glory ; the choosing the fittest and most suitable means
to a fore-resolved end, being the proper business and design of
consultation. Though that be spoken of God but allusively, and
after the manner of men, who by slow degrees, and by much
deliberation arrive to the very imperfect knowledge of things,
which at one view he perfectly beholds from all eternity.
But also how the great God designs his own glory in all that
he doth, we must take great care, be duly and decently under
stood. It were low and mean to think that the design of his
mighty works, and accurate dispensations is only that he may
fill men's minds with wonder, be highly thought of, admired,
and celebrated in the world, which even a wise and virtuous
man would think an end much beneath him. But the glory of
his name must be understood to be primarily an objective glory,
that shines with a constant, and equal lustre in all his dispensa
tions, whether men observe, or observe it not. And shines
primarily to himself, so as that he hath the perpetual self-satis
faction of doing as truly becomes him, and what is in itself re
putable, worthy of him, and apt to approve itself to a right
mind, as his own ever is, let men think of his ways as they
please. Thus it was in his creating the world, when he had not
yet made man, nor had him to look on, as a witness and ad
mirer of his other glorious works, it w r as enough to him to be
self-pleased that he saw them to be good, and that they had his
own most just and complacential approbation. Nor is he less
454 PRAYER FROM THB
pleased with himself, in his governing the world, than he was in
the making of it. As also good men, by how much the more
they excel in goodness, have herein the greatest resemblance and
imitation of God, doing good for goodness sake, and pleasing
themselves with the lustre and beauty of their own actions,
shining to their own mind and conscience, and their discerned
conformity to the steady rules of righteousness ; without being
concerned, whether perverse and incompetent judges approve,
or disapprove, them. Though also, because the blessed God
delights in propagating blessedness, and imparting it to his in-
telligent creatures, he is pleased in recommending himself, so
far, to their estimation and love, as is necessary to their own
felicity, wherein also he doth as it were but enjoy his own good
ness, as his own felicity can only be in himself, and is pleased
with the self- satisfy ing beauty, pleasantness and glory of it.
Yet further also we are to consider that though it be most suita
ble to the majesty, and the independent, self-sufficient fulness of
God, to take pleasure only in the real goodness, excellency, de
cency, and glory of whatever he is, and doth : yet it belongs to.,
and becomes the dutiful affection of his people towards him, to
be deeply concerned, how he is thought and spoken of in the world.
Dishonourable reflections upon him are therefore as a sword in their
bones.What cannot hurt him ought to wound them.Which dutiful
love also cannot but make them highly covet that his name might
be known, and renowned all the world over, knowing that the
reproach that is no real damage, is a wrong to him; and that uni
versal praise is his right, though it cannot be an advantage. And
this love to his name they cannot more fitly express, than in
praying to him. And here we are further to note that this ar
gument, thus generally considered hath, when we use it in pray
er, a twofold aspect, that is we are to consider it as an argu
ment both to God, and to ourselves. To God, as whereby we
expect to prevail with him to hear our prayers. To ourselves,
as whereby we are to be urged, and excited to pray with the
more importunity and confidence, so as not to faint in prayer.
Thus much as to what is more general. We are now
Secondly. To consider it in reference to this present case.
Where we are to shew, how the name of God may be un
derstood to be concerned, in his abhorring, so as to forsake a
people more peculiarly related to him, and the fit and right
use of this argument in deprecating his doing so.
1. How the name of God may be understood concerned in
this matter. Taking his name to signify not only his nature,
and the attributes of his being themselves, but also the glory
and lustre of those his attributes, especially, which are to have
a more principal exercise and demonstration in the course of his
NAME OF GOD. 455
government over mankind, and more particularly, over such a se
lect, peculiar people. It may seem greatly to reflect upon,
his governing attributes, and detract from the glory of them,
and consequently to lessen the honour and dignity of his govern
ment, if having taken such a people into near, and peculiar re
lation to him, he should grow into that dislike of them, as at
length, quite to reject and cast off them, as if he now disdained
the relation. That such a contemptuous rejection of this peo
ple is the thing here deprecated by the prophet, is evident (be
sides what hath been noted of the true import of the word ren
dered abhor) from other expressions in the context, that plainly
speak this very sense, and shew this to be the matter about
which he was so deeply concerned. Hast thou utterly rejected
Judah ? hath thy soul loathed Zion ? ver. 19. And then pre
sently is adckd,to the same sense, do not abhor us, &c. As when
a man's heart is full of a thing, and the sense of it abounds, ha
varies expressions and from the abundance of the heart, as from
a' fountain, the matter streams from him several ways. His ite
rations, and varied forms of speech to the same purpose, shew
what urged him, and about what his mind was engaged and
taken up. It is plain that, at this time, that which this holy
man was in this agony for, was not a lighter, temporary anger,
but so settled a displeasure, as upon which a final rejection was
likely to ensue.
And he apprehends the name of God to be concerned in it.
Which it appears also lies with great weight upon his spirit, our
iniquities testify against us, but do thou it, that is, save us, as
afterwards, for thy name's sake, ver. 7- And again, ver. 9.
Thou, O Lord, art in the midst of us, and we are called by thy
name ; leave us not. Which also shews how he understood it
to be concerned, namely, as the great God was not only the
common Ruler of the world, but a Governor over them, in a
way, and upon terms that were very peculiar, namely, by cove
nant and compact. Such whereof the nuptial contract, is the
usual resemblance ; by which the related persons mutually pass
into each others right, and whereupon, the inferior person in
the relation takes the name of the superior, as Isa, 4. 1, We
will eat our own bread, and wear our own apparel, only let us
be called by thy name. So the great God entering that cove
nant with a people ; " I will be your God, and you shall be my
people," speaks of himself as conjugally related to them. Thou
shalt be called by a new name, which the mouth of the Lord
shall name. Thou shalt also be a crown of glory in the hand
of the Lord ; and a royal diadem in the hand of thy God. Thou
shalt no more be termed, forsaken; neither shall thy land any
more be termed, desolate ; but thou shalt be called Hephzi-
PRAVER FROM THE
ball, and thy land Reulah : for the Lord delighteth in thee,
and thy land shall be married. Isa. 62. 4. Thy Maker is
thine husband. Isa. 54. 5 Who being the governing relative,
the phrase of being called by his name imports the agreed,
voluntary subjection of such a people to his government, and
his vouchsafing to be their Governor, upon the special terms
of his own covenant, whereupon another prophet, pleading
for his special favour, and protection unto this people, against
their heathen adversaries, uses this phrase. We are thine, thou
never barest rule over them, they were not called by thy name.
Isa. 63. 19. Therefore this prophet understood his name to be
concerned, if he should reject them, as it signified his honour
and reputation as their Governor by covenant, which further
appears by the immediate connection of these words " Do not
abhor us for thy name's sake," with those that next follow, Do
not disgrace the throne of thy glory : remember, break not thy
covenant with us; as if he had said, (i Thou hast covenanted
to be our Governor, and hast erected, accordingly, thy glorious
throne among us. How canst thou sustain, or endure to break
thy covenant, and dishonour thy own throne ! to draw a disre
putation upon thy government ; or cast a dark shadow upon
those famed excellencies, which were wont to recommend thcc
in the sight of all nations as the best Ruler that ever people had;
and might make the sons of men apprehend it the most desi
rable thing in all the world to be, on the same terms, under
thy government !" Particularly of his attributes that have more
special relation to his government, such as these may seem (and
have been apprehended) liable to be reflected on in this case.
(1.) His power, as if he had designed to do some great thing
for them, which he could not bring about, and therefore he
casts them oft, and will seem no further concerned for them.
Or as if his power were confined within such limits, that it would
suffice him to destroy them once for all, but not constantly to
preserve and prosper them. So when God threatened to smite
his people Israel with the pestilence, and disinherit them,
(Num. 14, 12.) Moses urges on their behalf, then the Egypti
ans shall hear it, for thou broughtest up this people in thy might
from among them, and they will tell it to the inhabitants of this
land : for they have heard that thou, Lord, art among this peo
ple, that thou Lord art seen face to face, and that thy cloud
standeth over them, and that thou goest before them, by day
time in a pillar of a cloud, and in a pillar of fire by night. Now
if thou shalt kill all this people, as one man ; then the nations
which heard the fame of thee will speak, saying, because the
Lord was not able to bring this people into the land which he
sware unto them, therefore he hath slain them in the wilder-
NAME OF GOD. 457
ness: ver. 13, 14, 15, 16, or rather he had said, " That thou
hast peculiarly owned them, and concerned thyself for them
cannot be hid, It hath made a great noise in the world, and
been the common talk of all nations, and made a more special
impression of awe and terror upon the Egyptians (against whom
thou first tookest part with them) that thou wast usually seen
face to face among them; that most extraordinary tokens of a
divine presence, the miraculous pillar of a cloud by day, and
of fire by night, were constantly afforded them. There is no
coming off (so far and so openly hast thou been concerned for
them) but this construction will be made of it, that though
very great difficulties have been overcome for them, there was a
prospect of yet greater, that could not be overcome, and there
fore, that whereas less power was required to make a present
end of them, thou didst rather choose to do that. And this
consideration seems sometimes to have weighed much with God
himself, as we find he is brought in speaking (Deut. 32. 26. 27)
I said I would scatter them into corners, I would make the re
membrance of them to cease from among men ; were it not
that I feared the wrath of the enemy, lest their adversaries
should behave themselves strangely, and lest they should say
our hand is high, &c. Whence also
(2.) His wisdom mast, by consequence, be exposed too :
that this was not foreseen, and considered, when he first un
dertook their conduct, and espoused their interest.
(3.) His goodness and benignity, his propensity to do good,
and bestow favours, that it was not so unexhausted a fountain
as might seem suitable to a God ; and to him, whom his won
derful noted acts of favour towards that people, had made to
be vogued among the nations as the only one.
(4.) His clemency and unaptness to be provoked; the great
commendation of rulers : who ought to be legum similes, like
nesses of the laws, as little moved with passions, as the laws they
govern by. A thing especially to be expected in a divine Ruler,and
most agreeable to the serenity of the nature of God. According
not only to what men are commonly wont to apprehend of his
nature, but what he had been pleased to declare of himself, as is
alleged Num. 14. 17> 18. Let the power of my Lord be great
intimating that to appear hurried with passions would seem an
un-Godlike impotency, and it is added, according as thou hast
spoken, saying the Lord is long-suffering and of great mercy,
&c. Whereupon therefore
(5.) His sincerity, another great excellency in a governor,
seems liable to be suspected too. That he should not be what
he seemed, had given out of himself, or was taken, at least to
be the import and signification of his former dispensations.
VOL. II. 3 N
458 PRAYER FROM THE
Which is the scope of Moses's reasoning, Ex. 32. 12. Where
fore should the Egyptians speak and say, for mischief did he
bring them out to slay them in the mountains, and to consume
them from the face of the earth ? As if he had said, why shall
the Egyptian enemy have occasion to apprehend, that God did
only hide mischievous intentions towards this people, under an
appearance and shew of kindness to them ; that he only drew
them hereby to trust in him, and commit themselves to his care
and protection, that he might, when he saw his time, the more
please and as it were sport himself in having deceived them,
and in disappointing and destroying them. That therefore the
God of Israel was not such a one as he seemed willing to he
thought, nor a relation to him so covctable a thing. Or
else,
(G.) His constancy, and faithfulness to himself. He may be
thought, in this case more mutable, and unsteady in his own
designs than is worthy of a God. Even Balaam's notion of the
Deity could not allow him to think either, first, that as a man
he could lie, or next, that as the son of man he could repent-
Num. 23. The former he thought not agreeable to the since
rity, nor the latter to the constancy which he reckoned must
belong to the nature of God. That he should appropriate a
people to himself, remarkably own them by a long-continued
series of eminent favours ; and at length seem to grow weary of
them, and his own design, and throw them off! How un-God-
like a levity doth this seem to import ? and how contrary to the
encouragement which we sometimes find given to such a
people, even from the regard he would have to his own
name in this respect, The Lord will not forsake his people, for
his great name's sake: because it hath pleased the Lord to make
you his people. 1. Sam. 12. 22.
(7.) His righteousness in reference to his promise and cove-r
nant with such a people, or his faithfulness unto them. For,
as considering only his porpose, and his having begun a design
his pursuing of it is but faithfulness (or a being true) to himself
and his own design ; so when his purpose hath expressed itself
in a promise to a people ; to make it good is to be faithful and
true to them. And is therefore a part of righteousness, his pro
mise having created a right in them to whom he made it. By
his purpose he is only a debtor to himself, by his promise he is
a debtor to them too. Upon this account his name seems lia
ble to be reflected on, if he should reject such a people. As
the words following the text intimate. Do not abhor us for
thy name's sake, do not disgrace the throne of thy glory, break
not thy covenant with us. And such is the import of Moses's
plea, Num. 14, 16. Because the Lord was not able to bring
NAME OF GOD 459
this people into the land which he swa unto them, therefore
he hath slain them in the wilderness. Which pleading of his
he himself also recites, (Deut. 9. 28.) with little variation; and
implies in it, that if God should reject this people, it would turn
greatly to the prejudice of his name and repute in the world, in
respect of his truth and fidelity which made so great a part of
his name and glory. That in his anger he neither regarded his
word, nor his oath. No bond was sacred with him. Than which,
what could make a prince more inglorious, and infamous ? And
how gladly would those more implacable enemies out of whose
hands he had rescued his people, catch at such an occasion of
traducing and defaming him ! We see then how the name of
God may appear concerned in this matter. It seems indeed in
all these respects very deeply concerned, and much exposed to
obloquy, if he reject such a people. Though if he should, it
can never be, but upon such terms, as that all that can be ob
jected, will appear to be but groundless cavil and calumny, and
admit of easy answer as we shall see anon. In the mean time,
while the matter admits of any hope, we are
2. To shew the fitness and right use of this argument for the
preventing of it. We are indeed manifestly to distinguish these
two things. The general fitness of this argument to be used,
and wherein stands the fit and due use of it. As any thing else,
though in itself very fit to be used for such and such purposes
(as meat and drink for instance, or learning, or speech) may
yet notwithstanding be used very unfitly. Therefore we shall
speak to both these severally, and shew how fit an argument
this is to be insisted on in prayer, even to the purpose we are
now speaking of ; and what is requisite to the due and right use
of it to this purpose.
(1.) That it is in itself an argument very fit to be insisted on
in prayer, to this purpose, or to any other in reference whereto
it is fit for us to pray, is most evident ; for it is most likely to
prevail with God, being an argument taken from himself,
and most fit to move and affect us ; for it hath most weight in
it. And we ought in prayer as much as is possible, to conform
our minds to God's ; so as not only to pray for the things which
we apprehend him most likely to grant, but upon the same
grounds, and with the same design, which he must be supposed
to have in granting them, and that there be but one end and aim
common to him and us. We are told that if we ask any thing
according to his will he heareth us. 1 John 5. 14. This is to
ask according to his will, in the highest and most certain
sense. For the first and most fixed object of any will what-
so everis the end : of any right will, the best and most ex
cellent end, which can be but one. The divine will we are
460 PRAYER FROM THE
sure, is ever right, and must so far as it is known be directive,
and a rule to ours. Concerning the end it is most certainly
known, he doth all things (as he made all things) for himself.
Concerning the means and way to his end, we are often igno
rant, and in douht ; and when we are, we then are to will no
thing but upon condition, that it will conduce to the great and
common end of all things, and do interpretatively, retract and
unpray every petition in the very making it, which shall be
really repugnant thereto. Nothing can move God besides. He
is eternally self-moved. Our attempt will be both undutiful
and vain, if we suffer our spirits to be engaged, and moved by
any thing which will not be a motive unto him. Therefore no
argument can be fit besides this, for his own name, or that can
not be reduced to it. But the fitness of this argument may be
more distinctly shewn and discerned from the following con
siderations, namely, that is most suitable
[1.] To the object of prayer; the glorious ever-blessed God.
To whom it belongs as the appropriate, most incommunicable
prerogative of the Godhead to be the last, as well as the first,
the Alpha, and the Omega ; the end, as he is the Author of all
things. Of whom, and through whom, and to whom all things
are ; and unto whom must be all glory for ever. Rom. 11. 36*.
So that to pray to him that he would do this or that, finally and
ultimately for any thing else than his own name ; is humbly to
supplicate him that he would resign the Godhead 3 and quit
his throne to this, or that creature.
[2.] To the right subject of prayer, considered whether
according to its original or renewed state. According to
primitive nature, or renewing grace. To primitive nature,
which was no doubt pointed upon God as the last end. Other
wise a creature had been made with aversion to him, and in
the highest pitch of enmity and rebellion. Since there can be
no higher controversy than about the last end. And to renew
ing grace, the design whereof, as it is such, can be no other than
to restore us to our original state ; to bring us back, and state
us where, and as we were, in that absolute subordination to God
that was original and natural to us. Which therefore stands in
repentance towards God as our end, and faith in our Lord
Jesus Christ as our way, wherein alone we can acceptably re
turn and render ourselves back unto him. We through the law
are dead to the law, being humbled, broken, macerated, morti
fied by it, we are become dead to it, exempt from its execrating
condemning power and dominion, that we might live to God,
(Gal. 2. 19.) that a new divine life and nature might spring up
in us, aiming at God, tending and working entirely, and only
towards him. We have been reduced to a chaos, to utter confusion,
NAME OF GOD. 461
or even brought to nothing, that we might be created anew,
with a re-implanted disposition to serve the ends and purposes
for which we were first made. And therefore are to yield our
selves to God as those that are alive from the dead, Rom. 6. 13.
that is, (as ver. 11.) alive to God through Jesus Christ. In
him we are created to good works (that are principally to be
estimated from the end) which God had before ordained that
we should walk in them. Eph. 2. 10. Thus we are reconciled
to God. The controversy is taken up, which was about no lower
thing than the Deity 5 who should be God, he or we : whether
we should live and be for ourselves, or him. If any man be in
Christ, he is a new creature, old things are past away, behold,
all things are become new ; and all things are of God, who
hath reconciled us to himself by Jesus Christ. 2 Cor. 5. 17, 18.
Hereupon this is, in prayer, the only proper genuine con
natural breath of the new creature, the most inward habitual
sense of a devoted soul " To thee, O Lord, be all things, mayst
thou ever be the all in all. Let the creation and all things be
nothing, otherwise than in thee and for thee !"
[3.] To the Mediator in whose name we pray. Who never
undertook that part of mediating between God and us, with a
design to alienate, and give away from God the natural rights
of the Godhead ; but to assert them to the highest, to repair
unto God and expiate by his blood the encroachments we
had made upon them, and provide we might do so no more :
that we might be forgiven what was past, and be dutiful and
subject for the future. His principal design was to salve the
injured honour and dignity of the divine government, and to re
concile therewith our impunity, and felicity, to make them
consist. He was therefore to redeem us to God by his blood,
Rev. 5. 9. How immodest, and absurd a confidence were it,
for any to make use of the Mediator's name in prayer against
his principal and most important design ?
[4.] To the Spirit of prayer who, we are told (Rom. 8. 27.)
makes intercession for the saints wttca Qfov. We read accord
ing to the will of God, but no more is in the text than accord
ing to God, that is, in subserviency to him, and his interest, so
as that in prayer, by the dictate of that Spirit, they supremely
mind the things of God, and are most intent upon his con
cernments, and upon their own only in subordination to his.
As it may well be supposed his own Spirit will be true to him,
and not act the hearts which it governs, otherwise ; and that
the prayers that are from himself, and of his own inspiring, will
be most entirely loyal, and import nothing but duty and de-
votedness to him.
[5.] To the most perfect model and platform of prayer given
462 PRAYER FROM THE
us by our Lord himself. In which the first place is given to the
petition, Hallowed be thy name, and the two next are about
God's concernments, before any are mentioned of our own. So
that the things we are to desire, are digested into two tables, as
the decalogue is containing the things we are to do. And
those that respect God (as was fit) set first.
[6.] To the constant tenour of the prayers of holy men in
Scripture. We have seen how earnestly Moses presses this ar
gument in the mentioned places, Exod. 32. and Num. 14. And
so doth Samuel express his confidence in it, when he promises,
upon their desire, to pray for the trembling people of Israel. 1.
Sam. 12.22, 23. The Lord will not forsake his people for his
great name's sake, because it hath pleased the Lord to make
you his people. Moreover as for me, God forbid that I should
sin against the Lord, in ceasing to pray for you. And this was a
pair whom God hath himself dignified as persons of great ex
cellency in prayer, and whose prayers he would have a value
for, if for any man's. Though Moses and Samuel stood before
me, &c. Jer. 15. 1. Thus also doth Joshua insist, upon oc
casion of that rebuke Israel raet with before Ai. Josh. 7- 8. 9*
O Lord, what shall I say, when Israel turneth their backs before
their enemies ? For the Canaanites, and all the inhabitants of
the land shall hear of it, and shall environ us round, and cut off
our name from the earth : and what wilt thou do unto thy
great name ? And so doth Daniel plead (one of a famous
triad too, of potent wrestlers in prayer. Ezek. 14. 14.) O Lord
hear, O Lord forgive, O Lord hearken and do : defer not for
thine own sake, O my God ; for thy city and thy people are
called by thy name. Dan. 9. 19.
[J.] To the highest example and pattern of prayer (fit to be
"mentioned apart) our Lord himself ; who, in some of his last
agonies, praying, Father save me from this hour, represses that
innocent voice. But therefore came 1 1 to this hour, and adds
Father glorify thy name, (Job. 12. 27- 28.) intimating tUat the
sum of his desires did resolve into that one thing, and contented
to suffer what was most grievous to himself that so,that might be
done which should be finally most honourable to that great name.
[8.] To the design and end of prayer, which is partly and
principally to be considered as an act of worship, a homage to
the great God, and so the design of it is to honour him. And
partly as a means, or way of obtaining for ourselves the good
things we pray for, which therefore is another, but an inferior
end of prayer. Whether we consider it under the one notion,
or the other, or propound to ourselves the one or the other end
in praying ; it is most agreeable to pray after this tenour, and
to insist most upon this argument in prayer.
NAME OF GOD. 465
First, Do we intend prayer as a homage to the great God,
and to give him his due glory in praying to him ? How fitly
doth it fall in with our design, when not only our praying it
self but the matter we chiefly pray for have the same scope and
end. We pray that we may glorify God. And the thing we
more principally desire of him in prayer, is that he would glo
rify himself, or that his name he glorified. And square all
other desires by this measure, desiring nothing else but what
may be, or as it is subservient hereto. And
Secondly, If we intend and design any thing of advantage to
ourselves ; we can only expect to be heard, and to obtain it
upon this ground. The great God deals plainly with us in
this, and hath expressly declared that if he hear, and graciously
answer us, it will only be upon this consideration, as is often
inculcated, Ezekiel 36. 22. Therefore say unto the house of
Israel, thus saith the Lord God, I do not this for your sakes, O
house of Israel, but for my holy name's sake, And I will sanc
tify my great name, which was profaned among the heathen,
and again, Not for your sakes do I this, saith the Lord God, be
it known unto you ; be ashamed and confounded for your own
ways, O house of Israel, ver. 32. This every way then ap
pears a most fit argument to be insisted on in prayer; and to
this purpose as well as to any other; many of the instances
mentioned from Scripture, having an express and particular re
ference to this very case, of praying for a people related to
God, and upon whom his name was called. It remains then
to shew
(2.) What is requisite to the right and due use of this argu
ment unto this purpose. Where we may sum up all in two
words, sincerity and submission. The former whereof belongs
to this case in common with all others, wherein we can use this
argument, or, which is all one, wherein we can pray at all.
The other hath somewhat a more peculiar reference to this case
considered apart by itself. And indeed that the one and the
other of these are requisite in the use of this argument, are both
of them corollaries from the truth itself we have been hitherto
insisting on, and that have the very substance and spirit of it
in them. For if this be an argument fit to be used in prayer
at all, it is obvious to collect, that it ought to be used with
great sincerity in any case, and with much submission, especi
ally, in such a case as this.
[1.] It is requisite we use this argument with sincerity, that
is, that we have a sense in our hearts correspondent to the use
of it, or that the impression be deeply inwrought into our spirits
of the glorious excellency of the name of God. So as it be
464 PRAYER FROM THE
really the most desirable thing in our eyes, that it be magnified
and rendered most glorious whatsoever becomes of us, or of any
people or nation under heaven. Many have learned to use the
words "for thy name's sake," as a. formula, a plausible phrase,
a customary, fashionable form of speech, when first, there is no
inward sense in their hearts that doth subesse, lies under the
expression, so as that with them it can be said to signify any
thing, or have any meaning at all. Or, secondly, they may
have much another meaning from what these words do import,
a very low, self-regarding one. As when in praying for a people
that bear thisname, of whom themselves are a part, these words are
in their mouths, but their hearts are really solicitous for nothing
but their own little concernments, their wealth, and peace, and
ease, and fleshy accommodations. Apprehending a change of
religion cannot fall out among such a people, but in conjunc
tion with what may be dangerous to tliemselves in these mean
respects: Whereupon it may fall out that they will pray
earnestly, cry aloud, be full of concern, vehemently importunate,
and all the noise and cry, mean nothing but their own corn,
wine, and oil. They mention the name of the Lord, but not
In truth. It appears the servants of God in the use of this argu
ment have been touched in their very souls with so deep and
quick a sense of the dignity and honour of the divine name,
that nothing else hath seemed considerable with them, or worth
the regarding besides : As in those pathetic expostulations,
" What wilt thou do to thy great name ? What will the
Egyptians say, &c.?" This alone, apart from their own concern
ments, was the weighty argument with them. For it weighed
nothing with Moses on the contrary, to be told, " 1 will make
of thee a great nation." To have himself never so glorious a
name, to be spread in the world and transmitted to all after-
ages as the root and father of a mighty people, was a light
thing in comparison of the injury and dis-reputation that would
be done to God's own name, if he should desert or destroy this
people. Or, thirdly, they may have a very wicked meaning.
The name of God may be invoked, religious solemnities used as
a pretenceand colour to flagitious actions. In nomine Domini
fyc. in the name of the Lord. Most execrable villainies
have been prefaced with that sacred, adorable name. As when
a fast was proclaimed, but a rapine upon Naboth's vineyard
was the thing designed. And the awful name of God was in
differently used in prayer and in perjury to serve the same vile
purpose. In which soever of those degrees this venerable name
is insincerely mentioned, we ought to account a great requisite
is wanting to a right use of it as an argument in prayer. And
NAME OP GOD. 465
should consider both the absurdity and the iniquity of our so
misusing it.
First. The absurdity, for who can reasonably think him ca
pable of hearing our prayers, whom at the same time he thinks
incapable of knowing our hearts ? Am I consistent with my
self when I invocate, worship, trust in him as a God, whom I
think I can impose upon by a false shew ? Is it likely, if I can
deceive him, that he can help and succour me ?
Secondly. The iniquity. For this can be no low (though it be
not the peculiar) sense of taking the name of the Lord our God
in vain. And we know with what awful words that great precept
is enforced. The Lord will not hold him guiltless that taketh his
name in vain. Nor can any man devise to put a greater affront
upon him than to approach him with insincerity. For it is to
use him as a senseless idol, and signifies as if I counted him as the
vanities of the Gentiles, one of their inanimate or brutal gods ;
denies his omniscience to discern, and his justice and power to
revenge the indignity, all at once. And what now is to be ex
pected from such a prayer wherein 1 both fight with myself and
him at the same time. With myself, for the same object that I
worship, I affront in the same act, and with him ; for my wor
ship is but scenting, and the affront real.
Such a disagreement with myself were enough to blast my
prayer. The av^ JAJ>u%0, the man with two souls, Jam. 1.
the double-minded man is said to be dwtlacefl*, unstable(in-
consistent with himself the word signifies) and let not such a
man think saith the apostle, that he shall receive any thing of
the Lord. Much more when his prayer is not only not ac
ceptable to God, but offensive. And by which he is so far from
pleasing that he provokes.
It is then of unspeakable concernment to us in the use of this
argument, that we well understand ourselves. Let us search our
hearts. And see that we mean as we speak, that we do not pre
tend a concernedness, and zeal for the name of God, when he
that knows all things, knows that we lie ; and that we do but
flatter him with our mouth, and lie unto him with our tongues
when our heart is not right with him. Ps. 78. 36, 37. That
we do not seem to be in great perplexity about the name and
glory of God, when we are quite unconcerned what becomes of
his name, are only solicitous lest we should suffer ourselves,
afraid of being undone, of losing our estates, or of being driven
from our dwellings, or perhaps but of being abridged somewhat
of our conveniencics, and more delectable enjoyments. As if
(not the fortunes of Cesar, and the empire but) the mighty
all comprehensive name of the great Lord of heaven and
VOL. ii. So
466 PRATER FROM THfc
earth did depend upon our being rich or quiet, and at our
and having our sense and fancy gratified. As if the heavens
rested upon our shoulders, and the frame of the universe were
sustained by us, who ourselves need such pitiful supports, lean
upon shadows, and if they fail us are ready to sink and drop into
nothing !
[2.] Submission is highly requisite especially in a case of this
nature, that is, we are to submit to his judgment the disposal
both of his concernments, which this argument directly intends,
and our own which we are too apt, indirectly to connect with
his, so as to be- more principally solicitous about them.
First. His concernment in this case must (as is fit) be sub
mitted with all humble deference to his own judgment, it being
really a doubtful case, not whether it be a desirable thing, that
the name and honour of God should be preserved and advanced,
or whether we should desire it ? But whether his continuing
such a people in visible relation to himself, or rejecting and
casting them off, will be more honourable and glorious to him ?
Wtoere the doubt lies, there must be the submission, that is,
this matter must be referred to himself, it being such as where
of he only is the competent judge and not we. Trie
thing to be judged of, is not whether occasion may not
be taken by men of short discourse, and of profane minds,
to think and speak reflectingly of such a piece of pro- 1
vidence, that is, if a people whom God had long visibly owned
and favoured should be, at length, rejected with detestation,
and exposed to ruin. It is like, the heathen nations were very
apt so to insult, when God did finally abandon and give up that
people of the Jews, and make them cease at once to be his peo
ple, and any people at all. As we know they did before, when
they gained any temporary advantage upon them, upon their
being able to spoil their country, to reduce them to some dis
tress; and straiten their chief city with a siege, as if they had
them totally in their power, they presently draw the God of
Israel into an ignominious comparison with the fictitious deities
of other vanquished countries : the gods of Hamath, Arphad,
Sepharvaim, Isa. 56. 19. (who are also stiled their kings as
is thought, 2 King. 19. 13. * though the destruction of their
kings may also admit to be meant as an argument of the iin-
potency of their gods. And they are mentioned distinctly, a*
perhaps was not observed, in both those cited books of Scripture
where that history is more largely recorded; 2 Kings 18. 34.
ch. 19. 13. and Isa. 36'. 19. ch. 37- 12, 13.) as if he were
able to do no more for the protection of his people, than they
for their worshippers. And so, for a few moments, he
*SeIdcn. de Diis Syris, 2. Cap i&
NAME OP COD. 467
under the censure of being an impotent God. But that mo
mentary cloud he knew how soon to dispel, and make his glory
shine out so mucli the more brightly unto, not only a convin
cing, but an amazing confutation of so prophane folly ; yielded
the short sighted adversary a temporary victory, which he could
presently redeem out of their hands, that he might the more
gloriously triumph in their surprising, unfeared ruin; and so
let them and all the world see that those advantages were not
extorted, but permitted upon considerations that lay out of their
reach to comprehend ; and that they proceeded not from want
of power, but the excellency of other perfections, which would
in due time be understood by such as were capable of making a
right judgment. His wisdom, holiness and justice which ap
peared in putting a people so related to him, under seasonable
rebukes and discountenance, when the state of the case, and the
methods of his government required it. And so much the
rather because they were so related. According to that you
only have I known of all the families of the earth, therefore I
will punish you for all your iniquities. Amos. 3. 2. The matter
here to be disputed, was not whether it did not occasion a pre
sent dishonour to the God of Israel, to let. the enemy have such
a seeming ground of spiteful suggestions concerning him, as if
he were impotent, or variable, or false to them that had in
trusted themselves to his protection and care ; but whether that
dishonour were not recompensed with advantage, by the greater
glory that accrued to him afterwards. And this also is the
matter that must come under judgment, if at length he should
finally cast off such a people ; whether upon the whole, all
things being considered and taken together, it be not more for the
honour of his name, and the reputation of his rectoral attributes,
to break off such a relation to them, than continue it. Where
in he is not concerned to approve himself to the opinion of fools,
or half-witted persons : and whose shallow judgment too, is
governed by their disaffection; but to such as can consider.
Perhaps, to such as shall hereafter rise up in succeeding ages.
For he is not in haste. His steady duration, commensurate
with all the successions of time, and which runs into eternity,
can well admit of his staying till this or that frame and con
texture of providence be completed, and capable of being more
entirely viewed at once, and till calmer minds, and men of less
interested passions shall come to have the considering of it.
And in the mean time he hath those numberless myriads of wise
and holy sages in the other world, the continual observers of all
his dispensations, that behold them with equal, unbiassed minds,
and from the evidence of the matter, give their concurrent ap~
probation and applause, with all the true members of the
463 PRAYER FROM THE
church on earth, Great and marvellous are thy works, Lord God
Almighty, just and true are thy ways, thou king of saints. Rev.
15.3. But it is enough and much more considerable to ap
prove himself to himself: and that all his dispensations are
guided according to the steady, eternal reason of things, which
is an inviolable law to him, from which he never departs, and
from the perpetual uniform agreement of all his providences
whereto, an indubious glory will result unto him, that will
never admit the least eclipse, or ever be capablfc of being drawn
into dispute. And according whereto it will appear, if ever he
forsake such a people, the concernment of his name and glory
in the matter, was the great inducement to it, that he did even
owe it to himself, and had not, otherwise, done right to his own
name. And whatsoever might be argued from it to the con
trary will be found capable of a clear and easy answer, so as
that the weight of the argument will entirely lie on this side.
For
As to Tils power, he hath reason to be ever secure concerning
the reputation of that, having given, and knowing how further
to give, when he pleases, sufficient demonstrations of it other-
ways. Nor was it ever his design to represent himself as a Be
ing of mere power, which of itself, hath nothing of moral ex
cellency in it, nor do the appearances of it tend to beget that
true notion of God in the minds of men which he designed to
propogate ; otherwise than as the glory of it should shine in
conjunction with that of his other attributes that are more pecu
liarly worthy of God, more appropriate to him, and more apt to
represent him to the world as the most suitable object of a reli
gious veneration. Whereas mere power is capable of having
place in an unintelligent nature, and in an intelligent, tainted
with the most odious impurities. He never desired to be
known among men by such a name, as should signify power
only unaccompanied with wisdom, holiness, &c. And
For his ivisdom ; it is seen in pursuing valuable ends, by me
thods suitable to them, and becoming himself. It became the
absolute sovereignty of a God, to select a nation, that he would
favour more than other nations, but would ill have agreed with
his wisdom to have bound himself absolutely to them, to favour
them, howsoever they should demean themselves.
His bounty and goodness, though it found them no better
than other people, was to have made them better. Nor was it
any disreputation to his goodness to divert its current, when they
after long trial, do finally resist its design.
His clemency must not be made liable to be mistaken for in
advertency, or neglect : and to give the world cause to say,
NAME OF GOD. 469
fush, God seeth not, neither is there knowledge in the most high.
Nor for indifferency, and unconcernedness what men do, as if
good and bad were alike to him. And that such as do evil were
good in the sight of the Lord, and he delighted in them ; words
wherewith he sometime complained that men wearied him
Mai. 2. I/. He is not to redeem the reputation of one attri
bute by the real prejudice of another ; that is, the offence and
grievance to it, which acting directly against it (if that were
possible) would occasion.
His sincerity will be highly vindicated and glorified, when it
shall be seen that there is nothing more of severity in such a
dispensation, whenever it takes place, than was plainly express
ed in his often repeated fore-warnings and threatnings, even long
before. And therefore
He is herein but constant to himself, and should be more
liable to the charge of mutability, and inconstancy, if finally,
when the case should so require, he should not take this course.
And
As to his righteousness and fidelity towards such a people,
even those to whom he more strictly obliged himself than ever
he did to any particular nation besides. Let but the tenour of
his covenant with them be consulted, and see whether he did
not reserve to himself a liberty of casting them off, if they revolt
ed from him. And whether these were not his express terms
that he would be with them while they were with him, but that
if they forsook him, he would forsake them also.
Therefore much more is he at liberty, as to any other people,
to whom he never made so peculiar promises of external favours
as he did to this people. Nor hereupon can any thing be plead
ed from his name, or that is within the compass of its significa
tion, with any certainty, that it shall conclude, and be determin
ing on the behalf of such a people. There is a real, great doubt
in the case, whether the argument may not weigh more the
other way. And whether the wickedness of such a people may
not be grown to such a prodigious excess, that whereas none of
these his mentioned attributes do make it necessary, he should
continue his relation, some other, that could not be alleged for
it, may not be alleged against it, and do not make it necessary
he should break it off. The glory of his holiness (which if we
consider it in itself, and consider the value, and stress he is wont
to put upon it, we might even reckon the prime glory of the
Deity) is not, perhaps, to be sufficiently salved and vindicated
without, at length, quite abandoning and casting them off.
There seems to be somewhat very awful and monitory in those
most pleasant, gracious words, and that breathe so sweet a savour.
But now they desire a better country, that is, a heavenly: where-
470 PRAYER FROM THE
fore God is not ashamed to be called their God. Heb.l !.!<>. thai
is, that if a people that have long enjoyed brighter discoveries
of heaven,and the way to it, do yet generally bear a disaffected
heart to the design of that revelation, remain habitually terrene
like the rest of the world, governed by the spirit of it, ingulfed
in the common pollutions, sensualities, impieties of the wicked
atheistical inhabitants of this earth. God will be even asliamed
to be called their God. He will reckon it ignominious, and a
reproach to him (though he will save such as are sincere among
them) to stand visibly related to such a people as their God.
What to have them for a peculiar people, that are not pe
culiar? to distinguish them that will not be distinguished?
To make a visible difference by external favours and
privileges, where there is no visible difference in practice
and conversation, that might signify a more excellent
spirit. This is not only to lose the intended design, but to have
it turn to a disadvantage. And whom he expected to be for a
name and a praise to him, a crown and a royal diadem, to be
come to him a dishonour and a blot. And we do find that
such severities as have been used towards such a people, are de
clared to have been so, even for the sake of his name, Jer. 34.
16,17- But ye turned and polluted my name, Therefore I
will make you to be removed into all the kingdoms of the earth.
And when therefore a remnant of this people, rehelliously, a-
gainst God's express word, went down into Egypt, preferring a
precarious subsistence, under tyranny and idolatry, at the cruel
mercy of a long since baffled enemy before the true religion,
and liberty, under the divine protection, see how God expresses
his resentment of this dishonour done to his name, and the af
front offered to his government. Jer. 44. 26. Therefore hear
ye the word of the Lord, all Judah that dwell in the land of
Egypt, Behold, 1 have sworn by my great name, saith the Lord,
that my name, shall no more be named in the mouth of any
man of Judah, in all the land of Egypt, saying; the Lord God
liveth.
And when the time drew nearer of God's total rejection of
that people, as in the time of Malachi's prophecies; thev are
charged with despising and profaning his name, (chap. 1. 5, 6,
12.) and are told God had now no pleasure in them, nor would
Accept an offering at their hands, but that his name should be
great among the Gentiles, (ver. 10,11.) even from the rising
O f the sun to the going down of the same, intimating that (ex-
ce pting those few that thought on his name. (chap. 3. 16'.) and
t | ia t feared his name, (ch. 4. 2,) who he says should be his,wheh
} ie made up his jewels and the Sun of righteousness should rise
upcn tnern ) he would have no more to do with them, but in the
NAME OF GOD. 471
day that should burn as an oven, (when the whole hemisphere
should be as one fiery vault) they should be burnt up as stubble
and neither root nor branch he left of them, and all this upon
the concern he had for his name, which was reproached by such
a people's pretending to it. Whereupon, they had been threa
tened (ch. 2. v. 2.) that except they did give glory to his name
he would curse them, and their blessings, corrupt their seed,
spread dung upon their faces, even that of their solemn feasts,
and they should be taken away therewith.
It is therefore possible the whole force of this argument may
lie against us, in praying for such a people, I say, it is possible
it may, whether actually it do or no, we can never be compe
tent judges. Our knowledge is not large enough, nor our
minds enough comprehensive. Our wisdom is folly itself to the
estimating such a case. We are capable of pronouncing hastily,
it would in this, or that particular respect, be dishonourable,
and an obscuf ement of God's name, if he should cast off Eng
land. But He that pronounces hastily, considers but a few things
and looks but a little way.
The question is whether all things compared and considered
together, that belong to such a case, it will be more honourable
to God or dishonourable, and more or less recommend him to
intelligent minds, get him a greater and more excellent name
and renown in the world, when it shall be enlightened to con
sider the case, to break off his relation or continue it ? We know
his own judgment is according to truth, and hope he will judge
the way, that will be more favourable to us. But we cannot
be certain of it. It is a case that requires the judgment of his
all comprehending mind, whose prospect is large every way ;
and takes in all the decencies and indecencies that escape our
notice. As we know in viewing things with the eye, a quick
and clear sight. (Especially helped with a fit instrument) will
discern many things, so fine and minute, as to be, to a duller
eye, altogether invisible. It is the work of wisdom, and judg
ment, to discern exactly the critical seasons, and junctures*-of
time, when to do this or that. And the wise God in his dis
pensations, especially towards a great community, or the col
lective body of a people, takes usually a vast compass of time,
within which to select the apt and fit season, for this or that act,
whether of severity, or mercy towards them. And it is more fit,
as by the coincidence of things, it contributes more to the greater
glory of his name. We cannot discern the things, the concur
rence whereof, makes this a fitter season than another, that such
an event should be placed just there, within so large a tract of
time. What mortal man, or indeed what finite mind, was ca
pable of judging some hundreds of years before, what was just
41 2 PRAYER FROM THE
wanting to the fulness of the Amorites sin, so as that it should be
more honourable, and glorious to the divine justice, not to ani
madvert thereon, till that very time when he did it. Or why he
chose that time which he pitched upon, wherein to come down,
and deliver his Israel from their Egyptian oppressors. Or when
(without inspiration) to be able to say the time to favour Zion,
even the set time is come. Nor are we to resolve the matter
only into the absoluteness of his sovereignty, upon the account
whereof he may take what time he pleases, but the depth of his
hidden wisdom, for he doth all things according to the counsel
of his will, having reasons to himself, which our shallow, dim,
sight perceives not, and whereof we are infinitely less able to
make a sure judgment, than a country ideot of reasons of state.
He may (as to the present case) think it most fit, most honour
able, and glorious, so often to forgive, or so long to forbear such
a delinquent people; and may, at length, judge it most becom
ing him, and most worthy of him, as he is the common Ruler
of the world, and their injured despised Ruler, to strike the fatal
stroke, and quite cut them off from him.
Now here, it is therefore necessarily our duty, to use this
argument with him of his name, so, as wholly to submit the
matter to his judgment, and but conditionally, if it will indeed
make most for the glory of his name, that then he will not abhor
and reject such a people even for his name's sake. Nor can We
herein be too importunate, if we be not peremptory, not too
intent upon the end, the glory of his name ; for about the
goodness, excellency and desirableness of that we are certain ;
if we be not too determinate about the means, or what will be
most honourable to his name, concerning which we are uncer
tain. Neither is it disallowed us to use the best judgment we
can, about the means, and the interest of God's name in this
case. It is not our fault to be mistaken, he expects us not to
use the judgment of gods. But it will we our fault to be pe
remptory and confident in a matter, wherein we may be mis
taken ; and must signify too much officiousness, as if we
understood his affairs better than himself, and a bold insolence
to take upon us to be the absolute judges of what we understand
riot ; and to cover our presumption with a pretence of duty.
Therefore though such a people be dear to us, yet because his
name ought to be infinitely more dear, that in the settled bent of
our hearts we ought to prefer; and be patient of his sentence, what
ever it prove to be, with deep resentment of our own desert but
with high complacency that his name is vindicated and
glorified, and with a sincere, undissembled applause of the
justice of his proceedings ; how severe soever they may be to
wards us : especially if we have reason to hope, that severity
NAME OF GOD. 473
will terminate, but in a temporary discountenance and frown ;
not in a final rejection.
Secondly. Much more are we to submit our own secular con
cernments, which may be involved. That is, we ought only to
pray, we may have the continued, free, profession and exer
cise of our religion, in conjunction with the comfortable enjoy
ment of the good things of this life, if that may consist with, and
best serve the honour of his great name. But if he do really
make this judgment in our case, that we have so misdemeaned
ourselves, and been so little really better to common observa
tion, in our practice and conversation, than men of a worse re
ligion, that he cannot without injury to his name, and the repu
tation of his government, countenance us against them, by the
visible favours of his providence : that it will not be honourable
for him to protect us in our religion, to so little purpose ; and
while we so little answer the true design of it ; that if we will
retain our religion (which we know we are upon no terms to
quit) we must suffer for it, and sanctify that name before men
by our suffering, which we dishonoured by our sinning. We
have nothing left us to do but to submit to God, to humble our
selves under his mighty hand, to accept the punishment of our
sin, to put off our ornaments, expecting what he will do with
us. And be content that our dwellings, our substance, our
ease and rest, our liberties and lives, if he will have it so, be all
sacrifices to the honour of that excellent name. Nor can our
use of this argument want such submission without much in
sincerity. Concerning this therefore look back to what was said
on the former head.
Nor is there any hardship in the matter, that we are thus
limited in our praying, for what even nature itself teacheth us
to desire ; our safety, peace and outward comforts ; unless we
count it a hardship that we are creatures, and that God is
God, and that ours is not the supreme interest. The desires of
the sensitive nature are not otherwise to be formed into petitions
than by the direction of the rational, that also, being governed
by a superadded holy, divine nature; unto which it is a supreme
and a vital law, that God is to be the first-eyed in every thing.
Reason teaches that so it should be, and grace makes it be so.
And it ought to be far from us to think this a hardship ; when in
reference to our greater, and more considerable concernments,
those of our souls, and our eternal states, we are put upon no
such (dubious suspenceful) submission. He hath not, in these,
left the matter at all doubtful, or at any uncertainty, whether
he will reckon it more honourable to his name to save, or de
stroy eternally, a sincerely penitent, believing, obedient soul.
He hath settled a firm connection between the felicity of such
VOL. II, 3 F
474 PRAYER FROM THE
and his own glory. And never put it upon us, as any part of
our duty, to be contented to perish for ever, that he may be
glorified ; or ever to ask ourselves whether we are so content or
no. For he hath made such things our present, immediate,
indispensable duty, as with which our perishing is not consistent
and upon supposition whereof, it is impossible we should not be
happy. If we believe in his Son, and submit to his government,
his name pleads irresistibly for our being saved by him. He
can have no higher glory from us, than that we be to the praise
of the glory of his grace, being once accepted in the beloved.
Neither is it disallowed us to do the part of concives, fellow-
members of a community, civil, or spiritual, to pray very
earnestly for our people, city, country that are so justly dear to
us. Only since prayer itself is an acknowledgment of his su
periority to whom we pray : and we have no argument, that we
ought to hope should prevail, but that of his own name ; we can
but pray and plead as the nature of prayer, and the import of
that argument will admit, that is, with entire subjection to his
holy and sovereign will, and subordination to his supreme in
terest, to whom we address ourselves in prayer.
IH. And now the use this will be of to us, is partly to correct
and reprehend our prayers, wherein they shall be found dis
agreeable to the true import of this argument, and partly to
persuade unto, and encourage such praying, as shall be agreea
ble to it,
First. It justly and aptly serves to reprehend and correct,
such praying as disagrees with it : especially the carnality and
the selfishness of our prayers. The use of this argument im*
plies that the glory of God, and the exultation of his name,
should be the principal design of our prayers. Is it not in these
respects much otherwise ? We keep fast after fast, and make
many prayers. And what is the chief design of them ? or the
thing we are most intent, and which our hearts are principally
set upon ? We see how God expostulates this matter, Zech. 7-
5. When ye fasted and mourned, in the fifth and seventh
month, even those seventy years^ did you at all fast unto me,
even unto me ? Why to whom can it be thought this people
did keep fasts but unto God ? Yes no doubt they did eye him, as
the object, but not as the end. They were kept to him, but not
for him, so as that his interest and glory was the thing principally
designed in them, nor can it be, if the things we chiefly insist
upon, be such as have no connection with his true interest, or
subserviency to it. And let us inquire upon these two heads ^
whether our prayers, in these respects, do not run in such a
strain, as that they cannot possibly be understood to mean him,
or have a true reference to him.
NAME OF GOD. 475
1, In respect of the carnality of them. When we pray for
the people of our. own land, or for the Christian church more
generally, what sort of evils is it that we find our hearts most
feelingly to deprecate, and pray against? what are the good
things we chiefly desire for them ? We find ourselves, it is
likely, to have somewhat a quick sense, and dread of the cala
mities of war, depredation, oppression, persecution, and we
feel, probably, somewhat of sympathy within ourselves, when
we hear /)f any abroad, professing true, reformed Christianity,
that suffer the spoiling of their goods, are banished from their
pleasant homes, dragged to prisons, pressed with pinching ne
cessities, for the sake of their religion 5 and it were well if our
compassions were more enlarged in such cases. And if we
should hear of nations depopulated, cities sacked, towns and
countries deluged with blood and slaughter, these things would
certainly have an astonishing sound in our ears. But have we any
proportionable sense of the spiritual evils that waste and deform
the Christian church, exhaust its strength and vigour, and blemish
its beauty and glory ? Ignorance, terrene inclination, glorying in
the external forms of religion, while the life and power of it are
unknown and denied, estrangement from God, real infidelity
towards the Redeemer, vailed over by pretended, nominal
Christianity, uncharitableness, pride, wrath, strife, envy, hatred,
hypocrisy, deceitfulness towards God and man? We ought to
lament and deprecate the former evils without over-looking
these, or counting them less, or being less affected with them.
We are apt to pray for peace unto the Christian community,
for halcyon days, prosperity, the abundance of all outward bles
sings, in conjunction with the universal reception of such forms
of religion, as are most agreeable to our minds and inclinations.
But do we as earnestly pray for the reviving of primitive Christi
anity, and that the Christian church may shine in the beauties
of holiness, in heaveriliness, faith, love to God, and one another,
in simplicity, meekness, patience, humility, contempt of this
present world, and purity from all the corruptions of it. This
we chiefly, ought to have done, without leaving the other un
done. Which while it is left out of our prayers, or not more
principally insisted on in them, how ill do they admit of en
forcement by this argument from the name of God? For
do we think it is so very honourable to his name, to be the God
of an opulent, luxurious, voluptuous, proud, wrathful, con
tentious people, under what religious form or denomination
soever ?
2. But also do not our prayers chiefly centre in ourselves ?
while we make a customary (not understood) use in them of
the name of God ? And when we principally design ourselves
PRAYER FROM THE
in our prayers, what is it we covet most for ourselves ? it is not
agreeable to the holy, new divine nature, to desire to engross
spiritual good things to ourselves ; when for others, we desire
only the good things of this earth. But if our prayers do only
design the averting from ourselves outward calamities, or in-
conveniencies, and the obtaining only of ease, indulgence, and
all grateful accommodations to our flesh, how absurd an hypo
crisy is it to fashion up such a petition, by adding to it for thy
name's sake ? As if the name of God did oblige him to con
sult the ease and repose of our flesh ! when our souls, thereby,
are made, and continued the nurseries of all the evil, vicious
inclinations, which shew themselves in our practice, most of
all to the dishonour of that name ! what subordination is tBere
here ? Manifest is the opposition of our carnal interest, to the
interest and honour of the blessed name of God. If a male
factor, convicted of the highest crimes against the government,
should petition for himself to this purpose, that it will bring a
great disreputation upon authority, and detract from the famed
clemency and goodness of the prince, if any punishment should
be inflicted on him for his offences, or if he be not indulged
and suffered to persist in them. How would this petition
sound with sober, intelligent men ? It is no wonder our flesh
regrets suffering, but' it is strange our reason should be so lost,
as to think, at random, that right or wrong the name of God is
not otherwise to be indemnified than by its being saved from
suffering. As if the gratification of our flesh, and the glory of
God's name were so very nearly related, and so much akin to
one another ! And now this carnal self-interest, insinuating
itself, and thus distorting our prayers, is the radical evil in them,
and the first and original part of their faultiness. For it is
not likely we should love others, better than ourselves ; there
fore we cannot go higher in supplicating for others. But yet
we inconsiderately mention the name of God for fashion's sake,
though it be no way concerned in the matter, unless to vin
dicate and greaten itself, in rejecting us and our prayers to
gether.
Secondly. The further use of what hath been said upon this sub
ject, will be to persuade and engage us to have more regard to the
name of God in our prayers, especially in praying about national
and public concernments; or such external concernments, of our
own as are involved with them. That, in the habitual temper of our
spirits, we be so entirely and absolutely devoted to God, and
the interest of his great name, that our prayers may savour
of it, and be of an agreeable strain ; that the inward sense of
our souls, may fully correspond to the true import of this argu
ment, and our hearts may not reproach us, when we use it, is
NAME OF GOD. -177
only pretending God, but meaning ourselves, and that only our
carnal self, the interest whereof alone, can he in competition
with that of God's name ; and which, while it prevails in us,
will he the measure of our prayers for others also ; that the
meaning of our words may not be one, and the meaning of our
hearts, another, that we may truly mean as we speak, when
we use the words for thy name's sake. And that our hearts
may bear us this true testimony, that we desire nothing but
in due subordination to the glory of his name ; external fa
vours, with limitation ; only so far as they may ; and spiritual
blessings, absolutely, because they certainly will, admit of this
subordination. And to this purpose let it be considered,
1 . How unsuitable it is to the condition of a creature, that it
should be otherwise. That were certainly, a most uncreaturely
prayer, that should be of a contrary tenour. Let us but digest and
state the case aright in our own thoughts. Admit we are praying
with great ardency, on the behalf of a people to which we are re
lated, and who are also related to God. It can scarce be thought
we are more concerned for them, than for ourselves ; or that we
love them more than we do ourselves. Our love to ourselves is
the usual measure of our love to others. And that is higher in
the same kind, which is the measure of all besides, that belongs
to that kind. When therefore we are much concerned for the
external felicity of such a people, it is very natural to be more
deeply concerned for our own. Now if the sense of our hearts,
in such a prayer, will not agree with the true import of these
words, (( for thy name's sake;" because indeed,we are more con
cerned for our own carnal peace, ease, and accommodation than
we are for the name of God ; let ' us, that we may have the
matter more clearly in view, put our request into such words,
as wherewith the sense of our hearts will truly agree, and will it
not be thus "Lord, whatever becomes of thy name," let no
thing be done that shall be grievous, and disquieting to my flesh
which is as much as to say, Quit thy throne to it, resign thy go
vernment, abandon all thy great interest for the service, and
gratification of this animated clod of clay ; and do we not now
begin to blush at our own prayer? We easily slide over such a
matter, as this, while our sense is more latent, and not distinctly
reflected on, but let us have it before us conceptis verbis ; let it
appear with its own natural face and /ooA;; and now see what
horror and detestableness it carries with it ! And dare we now
put up so treasonable a prayer ? It would puzzle all our arith
metic, to assign the quota pars, or the proportional part any
of us is, of the universe of the whole creation of God ! And do
I then think it fit that the heavens should roll for me ? or all
the mighty wheels of providence move only with regard to my
478 PRAYER FROM THE
convenience? If a worm in your garden were capable of thoughts
and because it is permitted to crawl there, should think, this
garden was made for me, and every thing in it ought to be or
dered for my accommodation and pleasure, would you not won
der that such insolence, and a disposition to think so extrava
gantly, should be in conjunction with the thinking power or aa
ability to think at all. If we allow ourselves in that far greater
(infinitely more unbeseeming, and disproportionate) petulancy
do we think when the roller comes it will scruple to crush us,
or have regard to our immodest, pretenceless claim ? Let us
consider what little minute things, how next to nothing we are,
even compared with all the rest of the world : what are we then
compared with the Maker and Lord of it, in comparison of whom
the whole, is but as the drop of a bucket, or the small dust of
the ballance, lighter than nothing and vanity ! We should more
contemplate ourselves in such a comparison ; many comparing
themselves with themselves are not wise. While we confine
and limit our eye only to ourselves, we seem great things, fancy
ourselves very considerable. But what am I ? What is my sin
gle personality ? ipseity, selfhood (call it what you will) to him
who is the all in all ; whose being (actually, or radically) com
prehends all being, all that I can conceive, and the infinitely
greater all, that I cannot. If therefore I take in, with myself,
the >vhole body of a people besides, that I am concerned for,
and admit that a generous love to my country, should make me
prefer their concernments to my own ; or that upon a higher
account, as they are a people related to God, I could even lay
down my life for them. What are we all, and all our interests
to that of his name ? And if we should all agree in a desire, that
our interest should be served upon the dishonour of that name,
it were but a treasonable conspiracy against our common, right
ful Lord. And a foolish one, being expressed in a prayer ; as
if we thought to engage him, by our faint breath, against him
self. We are to desire no more for them, than they may for
themselves. And if we have joined in open sinning against
him, to that height that he shall judge he is obliged for the vin
dication, and honour of his name, (by 'which we have been
called) of his wisdom, holiness, and punitive justice, as openly
to animadvert upon us, can we gainsay ? If we knew of such a
ludgment nothing could remain for us but shame and silence,
conviction of ill desert, and patient bearing the punishment of
our sin. And while we know it not, yet because it is possible; we
ought no otherwise to deprecate such a procedure against us,
than as will consist with that possibility. To pray otherwise, if
we: make no mention of his name, is absurd presumption, that
\vc should wish, or imagine, he will prefer any concernments
NAME OP GOD* 479
of ours, to the steady order and decorum of his own government.
But if we do make mention of it, it is a more absurd hypocrisy,
to seem concerned for his name when we intend only our own
external advantages ! as if we thought he that could answer our
prayers, could not understand them. It is surely very unbecom
ing creatures, to bear themselves so, towards the God that made
them.
2. Consider, that to have a sense in our hearts truly agreea
ble to the proper meaning of this argument for thy name's sake,
is very suitable to the state of returning creatures, who are ga
thering themselves back to God, out of the common apostacy,
wherein all were engaged, and combined against that great
Lord and Ruler of the world. In that defection every one did
principally mind and set up for himself. Each one would be a
God to himself, but all were, by consequence against God.
Whom to be for, they were divided, and of as many minds a*
there were men. Whom to be against, they were agreed, as if
their common Lord, was the common enemy. For his interest,
and theirs were opposite and irreconcileable. They were sunk
and lost in sensuality, and had no other interest, than that of
their flesh. When man hath made himself a brute, he then
thinks himself fittest to be a God. The interest of our souls
must unite us with him : that of our flesh engages us against
him. Some are through the power of his grace returning.
What a pleasure would it be to us to behold ourselves among
the reduces ! those that are upon their return. That are, again,
taking the Lord only to be their God, and his interest for their
only interest !
3. Consider that our yery name, as we are Christians, obliges
us to be of that obedient, happy number. For what is Chris
tianity but the tendency of souls towards God, through the
mediation, and under the conduct of Christ ? Therefore is the
initial precept of it, and the condition of our entrance into that
blessed state, self-denial. We answer not our own name, fur
ther than as we are revolving, and rolling back, out of our sin
gle and separate state, into our original, most natural state, of
subordination to God; wherein only we are capable of union
with him, and final blessedness in him. This is discipleship to
Christ, and the design of the Christian religion to be subdued
in our spirits, and wrought down into compliance with the di
vine will, to be meek, lowly, humble, patient, ready to take up
the cross, to bear any thing, lose any thing, be any thing, or be
nothing, that God may be all in all. This is our conformity,
not to the precepts only, but to the example too, of our great
Lord. Who when he was in the form of God, and thought it
no robbery to be equal with God : made himself of no reputa-
480 PttAYER FROM THE &C.
tion, and took upon him the form of a servant, and was made in
the likeness of man; and being found in fashion, as a man,
humbled himself and became obedient unto death, even the
death of the cross. Phil. 2. 6, 7? 8. And hereupon, because,
he was so entirely devoted to the honour and service of God's
great name (Father glorify thy name summed up his desires)
therefore God highly exalted him, and gave him a name above
every name, that at the name of Jesus every knee should bow,
&c. ver. 9. 10. And whenever he shall have a church in the
world, that he will think it fit to own with visible, unintermitted
favours, it must consist of persons formed according to that pat
tern. And then, by losing their own name and little interests
for God's, they will find all recovered, when their glorious Re
deemer shall write upon them the name of his God, and the
name of the city of his God, and his own new name. Rev. 3.
12.
4. Let it be further (in the last place) considered, with what
cheerfulness and confidence, we may then pray; when our
hearts are wrought to this pitch, that we sincerely design the
honour of the divine name, as the most desirable thing ; and
which name above all things we covet to have glorified. For
we are sure of being heard, and to have the same answer, which
was given our Lord by a voice like that of thnnder, from hea
ven, when he prayed Father glorify thy name, (Joh. 12.) I
have both glorified it, and will glorify it again. Our hearts are
not right in us, till we can count this a pleasant, grateful an
swer. And if we can, we can never fail of it. For we are
told 1 Joh. 5. 14. That whatsoever we ask according to his
will he heareth us. This will deliver our minds from suspence.
When we pray for nothing whereof we are uncertain, but with
great deference and submission, and for nothing absolutely, and
with greatest engagement of heart ; but whereof we are certain.
Upon such terms we may pray with great assurance, as Daniel
did, O Lord hear, O Lord forgive, O Lord hearken and do;
defer not for thine own sake, O my God : for thy city, and thy
people are called by thy name. ch. 9.19. And though an angel
be not thereupon sent to tell us, as was to him, so many weeks
are determinedupon thy people and thy holy city (so the matter
is expressed ; as it w r ere kindly giving back the interest in them
to Daniel, with advantage, that he had before acknowledged
unto God) to finish the transgression, and to make an end of
of sins, and to make reconciliation for iniquity, &c. yet we are
assured, of what reasonably ought to be as satisfying, that
whatsoever shall befall our city, or our people, shall end in the
eternal glory of God, and of the city of God.
SERMON,
DIRECTING
WHAT WE ARE TO DO AFTER A STRICT
WHETHER OR SO WE TRULY
LOVE GOD*
John 5. 42 4
KttOW YOU, THAT YE HAVE NOT THE LOVE OF COD iti
VOL. II. 3 O
THE
EPISTLE.
Y^U may remember what a solemn awe was upon our congregation,
lately at the preaching of this ensuing sermon, and that not a
few tears dropped at the hearing of it. This engaged some of us to
entreat our reverend pastor, to give way, that by this publication
it might be accommodated to your review. We know it is no more
than one single thread that belongs to many other discourses upon
the same subject, which have preceded, and to others which we hope
will follow ; but such as by your notes and memories may easily be
wrought into the whole piece, It is but a thread, yet a golden one,
and may contribute to the service of the tabernacle, as in Exod, 25.
We know it is a great condescension in him to suffer such an im
perfect piece to come abroad, but when the reverend dean of C.
and other learned persons of the church of England, have denied
themselves by suffering such small prints for the general good ; we
are persuaded, though he gave not a positive judgment for it, he will
not dislike that which is for your service, and is intended to go
no farther. Receive it therefore,read it over and over,and allot some
times for the putting in practice the grand examination urged upon
us, and do your utmost to persuade all under your roofs and com
mands to do the like; that which was preached, with so much holy
fervour and affection, may beget in us and ours a bright flame of di*
vine love to our good Lord, to whom we commend you, and are
Your affectionate brethren
and servants, &c.
SERMON,
John 5. 42.
But I know you, that ye have not the love of God in you.
have heard several discourses from this Scripture, and
from another in the same gospel, that we spake to alter
nately with this at several times; "Thou knowest all things Lord,
thou knowest that I love thee," ch. 20. 17. And- that which
after doctrinal explication hath hitherto been insisted on, was
an inquiry into the state of our own case in reference hereunto.
Are we lovers of God in Christ, or are we not ? There have
been many things signified to you, by which this case might be
discerned ; and that which remains, and most naturally follows
hereupon, is to direct you what you are to do, supposing your
case upon inquiry, to be this or that. Why such an inquiry,
if that hath been attended to at all amongst us ; it must have
signified somewhat, it must, one would think, have some or
other result, and what should we suppose it to result into, but
either this, I do not love God, or I do. These are most vastly
different cases, it is a trial upon the most important point that
could have been discussed among us; and supposing there
should be two sorts among us, the effect of it is as if a parting
line should be drawn through a congregation, severing the living
from the dead ; here are so many living, and so many dead
souls. Indeed it is a very hard supposition, to suppose that
there should be any one in all this assembly that doth not love
God; a very hard supposition, I am extremely loth to make such
a supposition; I would as much as in me is, not suppose it.
486 ON THE INQUIRY WHETHER
For truly it were a very sad case that we should agree so far as we
do in many other things, and not agree in this ; that is, that we
should agree so many of us to come all and meet together here in
one place, agree to worship God together, agree to sing his praises
together, to seek his face together, to call upon his name together,
to hear his word together, and not agree all to love God together:
the God whom we worship, whom we invocate, whose name we
bear, and unto whom we all of us pretend. For who is there
among us will say, " I have no part in God ?" And it were a
most lovely thing, a most comely, desirable thing that all such
worshipping assemblies, even this worshipping assembly, at this
time, and all times, could still meet together under this one
common notion, truly and justly assumed, as so many lovers of
God. We are sure there will be an assembly, a general as
sembly, in which no one that is not a lover of God will be
found ; an assembly of glorious angels, and of the spirits
of just men made perfect, a numerous, an innumerable assembly,
in which not one will appear but a sincere lover of God. What a
blessed thing were it, if our assemblies on earth were such ! But
we cannot speak more gently, than to say there is cause to fear
they are not such ; it hath been actually otherwise among a
people professing the true religion ; " They come before thee,
and sit before thee as my people, and with their mouth
shew much love : with their face or in external appearance
and shew (ore tenus) they are lovers of God, and they hear thy
words, but they will not do them, (Ezek. 31. 31.) If such a
case hath been actually, it is still possible, and is still too much
to be feared to be but too common a case.
But now supposing that there he different cases among us, in
reference to these different cases, there must be very different
deportments, and a very different management of ourselves.
This text more naturally leads me to direct what is to be done
upon the supposition of the sadder case, most deplorably sadder,
than one is no lover of God ; though we must be led on thereto
by some things common to both cases.
I. Therefore that I may proceed by steps, this is requisite in
the first place, that is, that we make one judgment of our case
or another, that is, that we bring the matter some way to a
judgment, nor let so great a thing as this, hang always in sus-
pence. It is very plain (a little to press this) that
Virst. While the case hangs thus in suspence it suspends
the proper subsequent duty too that should follow hereupon.
What canst thou do that is certainly fit and proper for thy own
soul, when thou dost not understand the state of its case ? How
canst thou guide thy course, or tell which way to apply or turn
thyself ? And .
OR NO WE TRULY LOVE GOD.
Secondly. To press it further, consider that the not bringing, or
omitting to bring, this matter to a judgment, if it proceed from
indifferency and neglect speaks the greatest contempt than can
be both of God and thine own soul, the greatest that can be ;
that is, now supposing the question be asked, Dost thou love
God ? or dost thou not? And thou unconcernedly answerest,
I cannot tell, I do not know ; why, what to be carelessly ig
norant whether thou lovest God, or lovest him not, there could
not be a more concluding medium against thee, that thou dost
not love him. It speaks thee at once to despise both God and
thyself; what to have this matter hang in indifferency through
neglect, whether thou lovest God, or lovest him not ? It shews
that neither regard to God, nor a just value of thyself makes
thee care whether thou art a holy man or a devil. For know,
that the loving God, or not loving him, does more distinguish a
saint from a devil, than wearing a body, or not wearing it can
do. A devil if he did love God, were a saint ; a man that doth
not love God, he is no other, though he wear a body, than an
incarnate devil : it is the want of love to God that makes the
devil a devil, makes him what he is.
II. For further direction, take heed of passing a false
judgment in this case, a judgment contrary to the truth. For
First, That is to no purpose, it will avail thee nothing, you
cannot be advantaged by it, for yours is not the supreme
judgment. There will be another and superior judgment to
yours, that will controul and reverse your false judgment, and
make it signify nothing, it is therefore to no purpose. And,
Secondly, It is a great piece of insolency, for it will be to
oppose your judgment, to his certain and most authoiized ; who,
if this be your case hath already judged it, and tells you " I
know you, that you have not the love of God in you/' It be
longs to him by office to judge, " The Father hath committed
all judgment to the Son," as a little above in this chapter; from
what will you depose him ? dethrone him ? disannul his judg
ment ? condemn him ? that you may be righteous ? (to borrow
that, Job 40, 8.)
Thirdly, It is most absurd, supposing such characters as you
have heard do conclude a man in this case, yet to judge him-
himself a lover of God. If against the evidence of such cha
racters a man should pronounce the wrong judgment it would
be the most unreasonable and absurd thing imaginable ; for
then let us but suppose, how that wronged judgment must lie
related to those fore-mentioned characters, that have been given
you. Let me remind you of some of them, he that never put
forth the act of love to God, cannot say he hath the principle,
he that is not inclined to do good to others, for the sake of
488 t>N THE INQUIRY WHETHER
God, 1 John 3. 17- he that indulges himself in tlie incon
sistent love of this world, 1 John 2. 15. he that lives not in
obedience to his known laws, John 14. 14. 1 John 5. 3. (with
many more.) Now if you will pass a judgment of your case,
against the evidence of such characters, come forth then, let
the matter be brought into clear sight, put your sense into plain
words and this it will be. "1 arn a lover of God, or I have the love
of God in me, though I cannot tell that ever I put forth one act of
love towards him in all my life ; I have the love of God in me,
though I never knew what it meant to do good to any for his
sake, against the express words of Scripture : How dwelleth
the love of God in such a man ? I have the love of God in me
though I have constantly indulged myself in that which he
maketh an inconsistent love, Love not the world, nor the
things which are in the world : if any man love the world, the
love of the Father is not in him. I have the love of God in me
though I would never allow him to rule me, though I never
kept his commandments with a design to please him, and com
ply with his will. I have the love of God in me, though I
never valued his love. I have the love of God in me, though I
never cared for his image, for his presence, for his converse,
for his interest and honour/' I beseech you consider how all
this will sound ! Can any thing be more absurdly spoken ? and
shall it be upon such improbabilities, or impossibilities as these,
that any man will think it fit to venture his soul ! "I will pawn
my soul upon it, I will run the hazard of my soul upon it, I am a
lover of God for all this ?" Would you venture any thing else
so besides your soul ? Would you venture a finger so, an eye
so? It is to place the name, where there is nothing of the
thing ; it is to place the name of the thing upon its contrary. The
soul of man cannot be in an indifferency towards God, but if
there be not love and propension ; there is aversion, and that is
hatred. And what ! is hatred to be called love } If you bear
that habitual disposition of soul towards God, to go all the day
long with no inclination towards him; no thought of him ; no
design to please him, to serve him, to glorify him ; if this be
your habitual temper, and usual course will you call this love ?
Shall this contrariety to the love of God be called love to him ?
You may as well call water lire, or fire water, as so grossly mis
name things here ; and therefore again,
III. That we may advance somewhat ; plainly and po
sitively pass the true judgment. If the characters that you have
heard do carry the matter so, come at last plainly and positively
to pass the true judgment of your own case, though it be a sad
one ; and tell your own souls, "Oh! my soul though I must sadly
say it, I must say it, all things conclude and make against thee :
theLove of God is not in thee." Why is it not as good this should
OR NO WE TRULY LOVE GOB. 489
be the present issue at your own bar, and at the tribunal of your
own conscience,, as before God's judgment seat ? Why should
you not concur and fall in with Christ the authorized Judge,
whose judgment is according to truth ? Why this is ajthmg that
must be done, the case requires it, and God's express word re
quires it. 1. Cor. 11.31. Other previous and preparatory duty
plainly enjoined, doth by consequence enjoin it, and requires
that it follow, 2. Cor. 13. 5. W 7 hat is examination for, but in
order to judgment ? It must therefore be done, and I shall shew
how it must be done, and proceed to some further directions.
First. You must do it solemnly. Take yourselves aside at
some fit season or another, inspect your own souls, review
your life, consider what your wonted frame, and your ordinary
course has been. And if you find, by such characters as here
tofore were given, this is the truth of your case; then )et
judgment pass upon deliberation: Oh my soul! Thou hast
not the love of God in thee, whatsoever thine appearances hi
therto have been ; and whatsoever thy peace and quiet hath
been, thou hast not the love of God in thee : let it be done with
solemnity.
Secondly. Do it in the sight of God as before him, as under
his eye, as under the eye of Christ. That eye that is as a flame
of fire, that searches hearts, and tries reins; arraign thyself be
fore him. "Lord I have here brought before thee a guilty soul,
a delinquent soul, wretched and horrid delinquent, a soul that
was breathed into me by thee, an intelligent, understanding
soul, a soul that hath love in its nature, but a soul that never
loved thee."
Thirdly. Judge thyself before him, as to the fact, and as to
the fault. As to the fact: ^ I have never yet loved thee O God
I own it to thee ; Lord I accuse, I charge my soul with this be
fore thee, this is the truth of the fact, I have not the love of
God in me.'' And charge thyself with the fault. "Oh horrid
creature that I am ! I was made by thee, and don't love thee ;
thou didst breathe into me this reasonable immortal spirit, and it
doth not love thee ; it is thy own offspring, and does not love
thee. It can never be blessed in any thing but thee, and it does
not love thee." And then-hereupon,
Fourthly. Join to this self-judging and self-loathing.
That we are to judge ourselves is a law laid upon us by the su
preme Law-giver, the one Law-giver, that hath power to save,
and to destioy. And his word that enjoins it as plainly tells us
what must go with it, that this self-judging must be accompa
nied with self-loathing, Ezek. 6. 9. ch. 20. 43. and 36. 31.
DO God that right upon thyself, that thou mayest tell him,
j)lessed God ! 1 do even hate myself, because I find I have not
loved thee; and I cannot but hate myself and I never will be
VOL. IJ. 3 R
490 ON THE INQUIRY WHETHER
reconciled to myself, till I find 1 am reconciled to thee. This
is doing justice, doth not the Scripture usually, and familiarly so
represent to us the great turn of the soul to God ; when poor
sinners hecome penitents and return that they are brought to hate
themselves, and loathe themselves in their own eyes ? And is
there any thing that can make a soul so loathsome in itself
or ought to make it so loathsome to itself, as not to love God,
to be destitute of the love of God ? And then
Fifthly. Hereupon too, pity thyself, <puy thy own soul.
There is cause to hate it? to loathe it, and is there no cause to
pity it? to lament it ? Doth not this look like a lamentable case
" Oh ! what a soul have I that can love any thing else, that can
love trifles, that can love impurities, that can love sin ; and can
not love God, Christ, the most desirable good of souls. What
a soul have I ? What a monster in the creation of God, is this
soul of mine !" Methinks you should set yourselves, if any of you
can find this to be the case, to weep over your own souls. Some
may see cause to say, "Oh my Soul, thou hast in thee other valu
able things, thou hast understanding in thee, judgment in thee,
wit in thee ; perhaps learning, considerable acquired endow
ments in thee ; but thou hast not the love of God in thee. I
can do many other commendable or useful things, I can dis
course plausibly, argue subtilly, I can manage affairs dextreously
but I cannot love God. Oh my soul, how great an essential
dost thou want to all religion, to all duty, to all felicity 1 The
one thing necessary thou wantest, thou hast every thing but
what thou needest more than any thing, more than all things ;
and oh my soul, what is like at this rate to become of thee ?
where art thou to have thy eternal abode ! to what regions of
horror, and darkness, and woe art thou going ? what society
can be fit for thee ? No lover of God ! No lover of God ! what,
but of infernal accursed spirits, that are at utmost distance from
him, and to whom no beam of holy vital light shall ever shine
to all eternity! Thou, Oh my soul, art self-abandoned to the black
ness of darkness for ever. Thy doom is in thy breast, thy own
bosom, thy no love to God is thy own doom, thy eternal doom ;
creates thee a present hell and shews whither thou belongest."
Sixthly, Let a due fear and solicitude hereupon be set
on work in thee. For consider thyself as one shortly to be ar
raigned befoie the supreme tribunal, and then here is the criti
cal, vertical point upon which thy judgment turns, lovers of
God ; or no lovers of God. All are to be judged in reference
to what they were, and did in the body whether good or evil.
As in 2. Cor. ch. 5, ver,,10. What wast thou as to this point,
nvhile thou wast in the body? For the last judgment regards that
former state, what thou didst, and what was thy wont as to this,
whilst thou wast in the body. Therefore by the way no hope,
after thou art gone out of the body: go out of the body, no lover
OR NO WE TRULY LOVE GOD. 491
of God, the departing soul, no lover of God, and this will be
Found your state at the judgment day. You are not to expect
after death, a gospel to be preached, that you may then be re
conciled to God. No, but what did you do in the body ? Ac
cording to that you are to be judged. Did you love God in this
body while here yea, or no ! And this is a trial upon the
most fundamental point, for as all the law is comprehended in
lore, as was formerly hinted, if you be found guilty in this point
that you were no lover of God, totally destitute of the love of
God ; you were a perpetual underminer of his whole govern
ment of the whole frame of his law, a disloyal creature, rebelli
ous and false to the God that made you, to Jesus Christ that re
deemed you by his blood. All disobedience and rebellion, is
summed up in this one word, Having been no lover of God ;
and won't it make any man's heart to meditate terror, to think
of having such a charge as this likely to lie against him in the
judgment of that day; that day, when the secrets of all hearts are to
be laid open ? Every work must then be brought into judgment,
and every secret thing, whether it be good or evil, JEccle.
12* 14. And it will be to the confusion of many a one. It may
be your no love of God was heretofore a great secret, you had a
heart in which was no love of God, but it was a secret, you took
not care to have it writ in your forehead ; you conversed with
men so plausibly, nobody took you to be no lover of God, to
have a heart disaffected to God. But now, out comes the secret
that which you kept for a great secret all your days, out comes
the secret; and to have such a secret as this disclosed to that vast
assembly, before angels and men ! Here was a creature a rea
sonable creature, an intelligent soul, that lived upon the divine
bounty and goodness so many years in the world below, and hid
a false disloyal heart by a plausible shew, and external profession
of great devotedness to God, all the time of his abode in that
world : Oh! what a fearful thing would it be to have this secret
so disclosed ? And do you think that all the loyal creatures, that
shall be spectators arid auditors in the hearing of that great day,
will not all conceive a just and a loyal indignation against such
a one when convicted of not loving God; convicted of not loving
him that gave him breath, him whose he was, and to whom he
belonged, whose name he bore ? What a fearful thing will it
be to stand convicted so upon such a point as this ! And sure in
the mean time, there is great reason for continual fear, why a
man's heart should meditate terror ! One would even think
that all the creation should be continually every moment in arms
against him ! One would be afraid that every wind that blows,
should be a deadly blast to destroy me ! that when the sun
shines upon me, all its beams should be turned into vindictive
flames to execute vengeance upon me ! I would fear that even
492 ON THE INQUIRY WHETHER.
the very stones in the streets should fly against me, and every
thing that meets me be my death ! For what ! I have not the
love of God in me ! What, to go about the streets from day to
day with a heart void of the love of God ! What a heart have I!
Fear ought to be exercised in this case, we are bid to fear if we
do evil against a human ruler; if thou do that which h evil
be afraid, for he beareth not the sword in vain, Rom. 13. 4.
But if I be such an evil doer, against the supreme Ruler, the
Lord of heaven and earth ; have I not reason to be afraid ? and
to think sadly with myself what will the end of this be ? but yet
1 will add,
Seventhly, Don't despair for all this ; God is in Christ re
conciling the world to himself, as in that, 2 Cor. ch. 5. ver.
li). that sin might not be imputed. He is in Christ to recon
cile you, to win hearts, to captivate souls to the love of God; for
what else is reconciliation on our part ? He is in Christ to re
concile, to conquer enmity, to subdue disaffected hearts, to make
such souls call and cry " My Lord, and my God! I have been a
stranger to thee, I will through thy grace be so no longer/'
Therefore don't despair. Despair that ever you should do well
without loving God, but don't despair you shall ever be brought
to love him, by no means. You have to do with him, that is
the Element of love, the God of love, the Fountain of love, the
great Source of love, the Fountain at once both of loveliness and
love, whose nature is love, and is with his name in his Son
wUo was manifested in the flesh, full of grace and truth that is,
siricerest love. He was incarnate love, love pointed at us, and
is upon these terms able to transform all the world into love ;
the nature of God is all love 1 John 4. 16*. and in Christ he is
Tmmanuel God with us, so the divine love hath a direct
aspect upon us. Why then apply yourselves to him, turn your
selves towards him, open your souls to him; say to him, "Lord,
flow in with all the mighty powers of thine own love upon my
soul, thou that canst of stones raise up children and make them
the true genuine sons of Abraham; (and there can be no such
children without love) Oh dissolve this stone, this stone in my
breast, mollify this obdurate heart, turn it into love!" How soon
-may it be done upon due application. He can quickly do it,
draw thee into a love\ union with himself, so as that thou should-
st come to dwell in love ; and dwell in God who is love, and
lie in thee. Then the foundations are surely laid, for all thy fu
ture duty, and for all thy future felicity. Then how pleasantly
wilt thou obey, and how blessedly wilt thou enjoy God for ever!
But such application must be made through Christ, and for
the Spirit ; which spirit is the Spirit of love and of power,
and of a sound mind; as you have it in that first of the second
to Tim. 5, 7 But these things I cannot now further insist upou.
A
SERMON
ON THE
THANKSGIVING DAY,
December 2, 16?9.
Psalm. 29. ver. 11.
THE LORD WILL BLESS HIS PEOPLE WITH PEACB.
TO THE
RIGHT HONOURABLE
THE
LORD HAVERSHAM,
T OFFER this discourse my honoured lord to your perusal, in con-
-*" fidence that the subject and design of it will be so far grateful to
your lordship, as in some degree to atone for the imperfections of
the management. I believe it will not offend against your lordship's
very accurate judgment of things that I have not been so swayed by
an authority which hath signified much in our age, as to represent
the natural state of man, as a sta*e of war ; which either must sig
nify man in his original constitution to have been a very ill natured
creature, or must signify his nature to be less ancient than himself.
For I cannot doubt, but the author of that maxim, would have dis
dained their way of speaking, who by nature mean vice; or to have
been guilty of so pious a thought, that God at first made man any bet
ter thing than we find him. I shall the less passionately lament my
infelicity, in losing the good opinion of men of that sentiment, if I
stand right in your lordship's ; not knowing any of your rank and
figure in the world, with whom I count it a greater honour to agree
in judgment, or do less fear to disgrace.
In matters of secular concernment, it becomes me not to profess
any judgment at all, besides the public ; unto which in things of
that nature, every private man's ought to be, and is professedly re
signed. Yet within that compass, notwithstanding the just esteem
your lordship hath of noble endowments, which do then illustriously
shine in the military profession, when there is a necessity of their
being reduced to practice, I apprehend, that otherwise, your lord
ship hath no more grateful thoughts of war than I ; nor mere nn-
grateful of the necessary means of preserving peace. That which is
the reproach of human nature, could never originally belong to it ;
nor can any thing more expose its ignominious depravation, than it
should ever be necessary, the sword should dispute, right, and the
lono;est decide it.
496 DEDICATION.
In the matters of religion, which is every man's business and whose
sphere as it is higher must be proportionably wider and more com
prehensive ; I hope it is your lordship's constant care to add unto
clearness and rectitude of thought, the pleasantness of taste ; and that
you apprehend it to consist, not more in u scheme of notions, than of
vital principles ; and that your love to it proceeds from hence, that
you relish it and feel you live by it. You are hereby fortified
against the reproach that attends it from their contempt of it, who are
every day assaulting heaven, and would have the war not ended,
but only transferred thitherward. That which some vent, and others
admire as wit ; even paganism itself has condemned as foolishness.
Your lordship is in no more danger to be altered hereby from your
chosen course, than a man in his health and senses, by satyrs against
eating and drinking. I reckon your lordship is so much taken up
with the great things of religion, as to be less taken with the adven
titious things, men have thought fit to affix to it. I do not more
emulate your lordship in any thing than a disdain of bigotry, nor
more honour any thing I discern in you than true Catholicism. And
recounting what things and persons do truly belong to a church I
believe your lordship is not professedly of a larger church, as count
ing it too large for you, but too narrow ; and that you atfect not to
be of a self-distinguished party. Nor, besides the opportunity of
avowing the just honour and obligations I have to your lordship and
your noble consort, with my sincere concern for your hopeful and
numerous offspring, did any thing more invite this address to your
lordship, than the agreeableness of such your sentiments, to the
mind and spirit of
My lord,
Your lordship's most justly devoted, and
most faithful, humble servant,
JOHN HOWE,
A
SERMON
ON THE
THANKSGIVING DAY,
December 2, l679
Psalm 29. ver. 11.
The Lord will bless his people with peace.
so generally know the occasion of this our solemn as
sembly at this time ; that none can be in doubt concern
ing the suitableness of this portion of Scripture, for our present
consideration. Our business is to celebrate the divine goodness.,
in preserving our king abroad, and restoring him home in safety,
after he had been the happy instrument of bringing about that
peace, which puts a period to a long continued, wasting, and
dubious war; under which we, and all Europe have groaned these
divers years. And if we find the favourable workings of pro
vidence to concur and fall in with a divine word, pointing them
to God's own people \ as this for instance, the Lord will bless
his people with peace ; that is, he will vouchsafe this blessing
to his own people in the fittest season, as it must be understood;
this adds so much the more grateful and pleasant relish, to the
mercy we are this day to acknowledge. It cannot but do so
with right minds, unto which nothing is more agreeable than
to desire and covet such favour, as God shews to his own people;
and to be made glad with his inheritance, (Ps. 106. 4, 5.) from
an apprehension that there must be somewhat very peculiar in
such mercy, as God vouchsafes to his own, to a people peculiar
and select, severed and set apart for himself, from the rest of
men. It is true indeed that peace, abstractly considered, is
neither the appropriate, nor the constant privilege of such a peo
ple ; they neither alone enjoy it, nor at all times, when it is
brought about, even for them ; they have pther partakers : but
yet, such favours of providence as are of larger extent, and
VOL. n. 3 s
498 PEACE CONSIDERED
reach to many besides God's own people, have a more peculiar,
benign aspect upon them ; and are attended, with reference to
them ; with such consequences, as wherein others, without be
ing made of this people of his, are not sharers with them. Some
intimation there is of this in this psalm, which the title speaks,
a psalm of David; and which some think to refer unto the
wars managed by him in his time with the Moabites, signified
by the wilderness of Kadesh ; and the Syrians, signified by the
cedars of Lebanon, of whom he speaks in the prophetic stile,
as if, by the terrible and amazing appearances of God's power
against them, they were thunderstruck, like the trees of a forest,
or as the hinds that are wont to inhabit amongst them. And
so it is concluded, and shut up with this Epiphonema in the
end of the psalm ; the Lord will give strength to his people, the
Lord will bless his people with peace, that is, he is in war their
strength, and their felicity in peace ; in war, he is the Author
of all that power, wherewith they are enabled to oppose and
overcome potent enemies ; and in peace, he is their truly feli
citating good, and makes them by his own vouchsafed presence,
a truly blessed people.
It is the latter of these, peace unto which the present oc
casion confines us. And concerning that, we might in the
first place, note from the text, that wheresoever it is brought
about, God is the Author of it, " God will bless his people
with peace." That title which the Scripture gives him, the God
of peace, with the many expressions of like import,wherewith it
abounds, can leave them in no doubt, concerning the divine in
fluence and agency in bringing about the grateful intervals of
peace, after desolating, bloody wars, who have any reverence
for the Sacred Oracles. And indeed, to insist upon such a sub
ject as this, in a case so plain, so acknowledged amongst men
who believe the Bible, were to reproach the auditory, as if it
were made up of sceptics and atheists or of them that did not
believe this world was made by God, or that it was made by
him only by some casual stroke and without design ; that he
cared not for his reasonable, intelligent creatures when he had
made them, what became of them, nor did at all concern him
self in their most considerable concernments. I shall not
therefore insist upon this, which seems rather slid in, and sup
posed in the text, or taken for granted ; for among a people in
visible relation and subjection to God, it had been as great an
incongruity industriously to assert and prove such a thing, as it
would be, by an elaborate discourse to prove that there is a sun.
in the firmament unto men th'at continually partake and enjoy
his light and influences; and to whose sense, the vicissitude*
AS GOD'S BLESSIN^. 490
and distinctions of day and night, by his presence and absence,
are brought under constant notice every twenty-four hours. I
shall therefore I say pass on to what appears more directly to be
the design of the text, and that seems to be twofold : first to
represent to us in general the great blessing of peace, wherein,
when God sees it fit he is pleased to make his own people par
takers with others, secondly* because it is not without design
that it is said, he will bless his people with peace, unto whom
it is plain, this alone is not an appropriate privilege; it seems
further designed to intimate, and couch in the concurrence and
concern itancy of such things, as, superadded to peace, will
make it a complete blessing. "The Lord will bless his people
with peace." He will give them peace so and upon such terms,
and with such concomitants and consequences, that to them it
shall prove a real and a full blessing. These two things, there
fore, I intend to insist upon To shew you how valuable a
good and (in the large and common sense) a blessing peace is, as
it stands in opposition to bloody and desolating wars. And
then"-! shall shew you, what additions and concomitants are
necessary to make it a complete blessing, such as may be ap
propriate and peculiar to God's own people, and so make use of
the whole.
I. I shall shew you briefly, how valuable a good, peace is in
itself, as it stands opposed unto bloody and destructive wars.
And this will best be seen, by stating and viewing it in that op
position, and by representing to you son^what of the horror of
war 5 which we may do, by viewing it in its causes, in itself,
and in its dismal consequences, wherewith it is wont to be at
tended. Consider it in its causes, and they are principally these
two, the wickedness of men and the just vengeance of God
thereupon. These two concurring, and falling in together,
must be understood to be the causes ofsogreata calamity among
men in this world ; and I shall only consider these two in their
complication, and not speak to them distinctly and separately.
Very plain it is, that war is a mark of the apostacy, and stigma
tizes man as fallen from God, in a degenerate revolted state ; it
is the horrid issue of men's having forsaken God, and of their
being abandoned by him, to the hurry of their own furious lusts
and passions ; the natural and the penal effect of their having
severed themselves and broke loose from the divine government.
From whence are wars ? Are they not from your lusts ? Jam.
4. 1. God most justly punishes men's injustice, not by infus
ing malignity, which he needs not, into their minds and natures;
and which it is impossible he can be the Author of, whose very
nature itself is goodness, and purity, and love ; but having for
saken him, rebelled against him, disclaimed him as their
500 PEACE CONSIDERED
Ruler, refused any longer to be subject to him, they are for
saken of him, and left to take vengeance for it on one a-
nother ; of which there cannot be a greater instance, than
that when controversies do arise between men and men, be
tween nation and nation, kingdom and kingdom, one people
and another, it is presently to be decided by a bloody sword.
This speaks a monstrous degeneracy in the intellectual world
and from the original rectitude that belongs to the nature of
men, which in his primitive state did stand in a temperament of
reason and love. That there should be differences about me-
um and tuwn in a creature of that constitution is itself a horrid
thing; but then that such differences are to be determined only
by violence, that presently they must hereupon run into war !
Good God ! What an indication is this, that reason, wisdom,
justice, and love, are fled from this earth ! And it speaks rebel
lion against God in the highest kind, it is a subversion of the
most fundamental law of his kingdom over the intelligent world;
Thou shalt love the Lord thy God with all thy heart, with all
thy soul, with all thy mind, with all thy might, and thy neigh
bour as thyself.
It is impossible there should be any such thing as war in
the world, but J>y the violation of this most fundamental divine
law, the principal and most important thing that this govern
ment does as it were consist in over reasonable creatures, their
loving him above all, and one another as themselves. This law
observed must make this earth another heaven ; this law viola
ted and broken, makes it another hell. Men being fallen from
God, and having lost their acquaintance with him, and all relish
of divine things, think to repair their loss out of this sensible
world, whereof no man thinks he hath enough ; desire of more,
blinds their eyes, that they cannot judge of right and wrong.
Hence every man's cause, is right in his own eyes, appetite is
the only measure they judge by; and power (whatsoever of it
any one can grasp) the instrument by which they execute their
perverse judgment. A dismal spectacle and subject of con
templation to the inhabitants of the purer, and more peaceful
regions ! To behold a divine offspring, the sons of God, now
transformed into sons of the earth, and tearing in pieces one a-
nother, for what some possess and others covet ! Yea, and to a
calm uninterested spectator on our own globe, this can be no
grateful prospect, to view the history of all times, and nations,
and take notice how full it is of such tragedy: countries from age
to age madeAceldamas, fields of blood,on this account of extend
ing or confining empire and dominion; of invading an other's, or
defending one's own : but hereupon it is not strange when a world
of intelligent, reasonable creatures are thus gone off from God,
AS GOD's BLESSING. 501
and in rebellion against him in the most fundamental part of his
government ; that lie suffers them to be the executioners of his
just wrath, upon one another. And if we thus look upon war,
first, in this its complicated causes, it is the opprobrium, the
reproach of human nature, of intelligent reasonable creatures.
But next look upon it in itself, and what is it but the destruc
tion of human lives, of creatures, made after the image of God?
of whom he has so high a value and whose lives, even for that
very reason, he is pleased to fence and secure, by a severe law ;
whoever sheds man's blood, by man shall his blood be shed :
for in the image of God made he man. But here is a formed
design of destroying human lives by multitudes, lives of cr
tures, bearing the image of God. And by how much the more
necessary this is in many cases, so much the more grievous a> :
calamitous a thing it is that when to cut off and destroy by mul
titudes, so precious things as human lives, is tragical and horrid
not to do it is so much worse ! Yea, that war itself is become
an art, and that the valour and skill, which belong to it are lau
dable excellencies, is all aggravation of the sadness of this case.
And if we do consider the consequences and effects which do
ensue upon such war, how full of horror and frightfulness are
they and those most of all, that are least of all thought on and
that lie most out of view ; for besides that property is gone, and
no man knows what to call his own, laws lose their force, ma
gistrates their authority and reverence, civil government is dis
obeyed and despised, common order is violated and turned into
confusion, families torn in pieces, countries laid waste and deso
late, towns and cities sacked, ravaged and made ruinous heaps :
besides all this (1 say) the sacred rites and mysteries of religion
are neglected, and profaned, its holy solemnities interrupted
worshiping assemblies are broken up. Men have little oppor
tunity left them to mind their great concerns with God, and for
another world ; care for immortal souls, when it is most neces
sary, is thrown out of doors, and reasonable creatures that should
be employed adoring and worshiping their great Creator, the
God of their lives, are employed in designing the mutual de
struction of one another's lives, and it may be that is least con
sidered, which carries the most of horror in it, that multitudes are
hurried down to perdition, neither dreaded by themselves, nor
apprehended by the destroyer ; souls are passing in shoals^ into
eternity, they not considering it who are sent, nor they that send
them ! And what sport does this make for devils, those envious
apostate spirits, that first drew men into a like apostacy ; that
when God had given this earth to the children of men assign
ing to themselves a worse abode amidst infernal darkness, and
flames, they should be tearing one another in pieces about this
502 PEACE CONSIDERED
their portion, under the sun, making God's bounty to them the
occasion of their doing all manner of violence to one another !
That the prince of the apostacy the usurping god of this
world should have the opportunity of beholding man, some
time by divine grant the Lord of it, now its slave and his
captive by it ! Led by him at his will into whatsoever is most
repugnant to the will, and the very nature of his Maker. That
whereas he was at first made after God's own image a Godlike
creature resembling his Maker especially in spirituality, and love;
he now more resembles in sensuality beasts, and in malignity
devils, and both by an inordinate love of this world ; the friend
ship whereof, and a mind carnalized by it, is enmity against
God, (Jam. 4. 4. Rom. 8. 70 and and whereof also, because
every man thinks his own share too little, he becomes any one's
enemy, that hath more of it than himself.
And thus have devils the pleasure of beholding men, by this
very gift and expression of God's love and kindness to them
transformed into enmity, and hatred of himself, and one another;
forsaken of him, and destroying each other, and hastening once
more into their horrid society, that as they were accomplices
with them in their first rebellion, they may be partakers and as
sociates with them in woe and torment. The most dismal part
of the story, is that which lies most out of sight. Now let all
this be considered and put together and surely peace is a valu
able thing, it speaks man in some degree returned to himself,
and in a right mind, when he can agree and be content to let
another live quiet, and unmolested by him one man another man
and one nation another nation. Thus far does peace appear a
blessing apart and by itself, a valuable good, and according to
the common notion and estimate, it may be called a blessing
wherewith God blesses his people in common with others.
But we are further to consider
II. What things are requisite to make this a real, and a complete
blessing, capable of being appropriated unto God's own pecu^
liar people ; which seems also to be intended here. The Lord
will bless his people with peace. In speaking to this 1 shall do
these two things. Mention the requisites themselves and Shew
their requisiteness, or shew what is requisite to make external
peace a real and peculiar blessing. And then shew you upon
what account the addition and concomitancy of such things are
requisite.
First. I shall shew you the things that are requisite.
1. Such peace, as we have been hitherto speaking of, is then
truly a blessing, when' there is, in conjunction, with it, a very
copious effusion of the Spirit of God ; in such a concomitancy,
peace will make a people, a blessed people. When, after such
a calamitous dispensation was over and at an end, as we read of
503
Ezek. 39. wherein ver. 23. God is said to hide his face and ma
ny of his people were carried into captivity, and many fell by
the sword ; it cocoes at length to this, he will no more hide his
face, or cover it with so ireful and gloomy aspects, and appear
ances that it cannot be comfortably beheld. It is for this very
reason, because he pours forth his Spirit, upon the whole house
of Israel, as it is in ver. 29. of that chapter, pouring forth sig
nifies a copious communication : and if the Spirit of God be
copiously communicated, the best of blessings are in great a-
bundance contained in it, which will infer, or countervail what
soever is valuable or needful besides, to make the state of such
a people a blessed state.
2. It will be so, when the gospel of peace has its free course,
and a large spread in the world. When, in conjunction witli
beating of swords into ploughshares, and spears into pruning
hooks, the law goes forth of Zion, and the word of the Lord
from Jerusalem ; and nations shall say, come, let us go up to
the house of the Lord, and he will teach us his ways, and we
will walk in his statutes ; as in that of Micah. 4. 2, 3. And,
3. When, according to the dictate of divine wisdom, kings
do reign (as Prov. 8. 15.) and princes decree justice ; when
God's people have judges, as at the first, counsellors as at the
beginning, Isa. 1. 26. able men, men of truth, fearing
God, and hating covetousness, Exod. 18. 21. When he is
pleased to set kings on the throne, that scatter the wicked with
their eyes, and so to establish the throne in righteousness ; when
there is a design, driven by those that bear the civil sword, the
sword of justice, to be a terror to evil doers, but a praise to them
that do well; so as it may be said upon this account, they are
the ministers of God for good, whom he has been pleased to set
in such stations.
4. When God gives pastors after his own heart that are able,
and do make it their business to feed his people with knowledge
and understanding. When he inspirits such to cry mightily, to
warn men off from sin,when watchmen, set over his people, are
faithful in the business of their station, at once both to save
their people and themselves, from having their blood required at
the hands of either ; this will make a peaceful state, a happy
state ; it will contribute a great deal towards it. And again
when hereupon in the
5. Place, wickedness languishes, the lusts of men droop and
wither, There is some visible restraint, if there be not an uni
versal mortification of such fruits of the flesh, as those that are
spoken of Gal. 5. 19. Adultery, fornication, uncleanness, las-
civiousness, idolatry, witchcraft, hatred, variance, emulation,
wrath, strife, sedition, heresies, envyings, murders, drunken-
504 PEACE CONSIDERED
ness,, revellings and such like, that are inconsistent with a share
in the inheritance of the kingdom of God, as it after follows.
This does much to the making a peaceful state of things, a
blessed state \ it takes away much of the occasion of further
controversy between God and such a people. But
6'. When there is a very great diffusion of a holy new nature,
which carrries the matter higher, and is a great addition, though
in certain conjunction with the former 5 as it is when the lusts
and works of the flesh do cease to be reigning, and rampant
arnong-them who live under the gospel through the victorious
and more powerful operation of the Spirit of grace, breathing
in it. For then by the influence of the same Spirit, not only
such vicious inclinations are plucked up by the roots, as cer
tainly withstand a people's felicity; but such positive principles
are implanted, as tend to promote it. Yet since this conjunc
tion is not constant but such insolences of wickedness, as more
directly tend to make a people miserable, may be repressed by
inferior causes. I therefore more expressly add, that then peace
may be reckoned a certain and a full blessing, when with it we
behold a divine offspring continually rising up, of men appear
ing to be born of God, and to have received a Godlike nature,
apt to do good, and become blessings to the world. When
there is a rising generation of such, not proselyted to this or
that party, but to real substantial Godliness and Christianity.
When multitudes are thus turned unto the Lord, when there
are numerous conversions, a new creation is springing up in
visible and multiplied instances, so as that holiness comes to be
both an extensive and illustrious thing. When multitude comes
to give reputation to serious religion, when it is no longer a re
proach to be a visible fearer of God, because generally men
are so. When it is looked upon as no fashionable thing to be
a despiser of God and heaven, and to breathe out contempt of
the divine power, that gave us breath. And
7. When hereupon, the divine government obtains and takes
place in the minds and consciences of -men, when his authority is
owned, with reverential submission ; then God does bless a
people, when his fear spreads far and near God shall bless us,
and all the ends of the earth shall fear him ; as in that Ps. G7
the latter end. And again,
b. When ihere is a manifest power and prevalency of divine
love amongst men, that bear the same name of christains, when
that peace of God rules in their hearts, unto which they are all
called in one body. When they observedly keep the unity of
the Spirit, in the bond of peace, when they have peace one to
wards another so as that it may be seen that they are all the
sons of peace, the children of the same Father who has conveyed
As GOD'S BLESSING. 505
it into them, as part of that divine nature which he communi
cates to the regenerate seed ; when there is a natural propensity
to one another, that they can no more violate and tear that
vital bond of love and peace that is among them than they can
endure to tear their own flesh, or pluck out their own eyes.
When peace among Christians appears to be a connatural thing,
not the product of conveniency and prudential considerations
only but a nature which none can more endure to counteract,
than to offer violence to themselves, a thing which nature
admits not, whose laws never allow it to act against itself. And
9. Whereupon all this, God app 
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