The Saints Nearness to God

PErlegi hunc Tractatum, in quo nihil reperio aut sanae Doctrinae aut bonis moribus contrarium, quo minus Imprimatur.

THE SAINTS Nearness to GOD.

T He Book of Psalms in the general, is a description of the estate and condition of a godly man. In the beginning, we have him called a blessed man; in the blessedness of holiness: and so going on in the ways of righteousness, his estate in the end, is shut up in the happiness of blessing and praise: For so the Book ends, as his life ends, in nothing but praise. Wherein David as it were, begins to tune his heart to that Song of praise, which he now sings forever in Heaven. In many parts of the Book, walking in holiness, (and so carrying happiness with him) we see him notwithstanding meet with many storms, and tempests of evil: But as it were, escaped from all in the end, he bursts forth in thanks. To put into every like godly man's mouth his Lesson to conne, before the day of consort in Heaven, when nothing else shall be sung, but praise, and honor, and thanks. The first part of this holy song begins in the 145. Psal. 1. where first stirring up his own heart to sing, and so giving the pattern, as Gideon said to his Soldiers; Look on me and do likewise, so in the end saith he, My mouth shall speak the praise of the Lord, and let all flesh bless his holy name forever and ever. And from thence, every Psalm begins and ends with praise. Yea the last is praise throughout; nothing but praise, praise.

Among these hortatory Psalms to praise, is this our 148. And it is a general exhortation to all sorts of creatures in their kinds, to praise the Lord, whether they be things above, as Angels, the inhabitants of the first Heavens: or Stars and Lights of the next Heaven: or Clouds and Vapours, and Meteors, which are in the lowest Heaven: or else lower things, as Mountains and Hills; living things, as Trees, and Beasts, and Foul: Together lastly with Men, of every condition and estate, for whom all the former were made. And this exhortation is backed with a treble Reason: 1. Taken from the relation, between God and the several sorts of creatures. And, 2. That special excellency that is in God himself. And, 3. From his goodness to his people. The first Reason is laid down in the 5. and 6. Verses, and it stands upon these two parts; First, The creatures must praise God, because he is their Maker; He commanded and they were created. Secondly, Because he upholds them all being made, which is from his decree, that they shall not pass, v. 6.

But in special men must give him praise. First, For his own excellency and glory in the 13. verse. which glory and excellency is most transcendent, even above all the excellency of the creature, above the earth and Heaven. Secondly, For his goodness to his people, which is in the 14. verse, which is in exalting his people; He exalts the horn of his people, the praise of all his Saints. And this people is set out by their name who they were, The children of Israel; and by their interest in him, They are a people near him.

He also exalts the horn of his people, the praise of all his Saints; even of the children of Israel, a people near him. And so we are come to the words.

The point of Observation we intend to handle out of these words is only this:

That God's Saints, are a [Doct.] people very near him.

In the handling of this point, we will show

First, What nearness is, or wherein it consists. And

Secondly, In what respects God's Saints are said to be near unto him.

Nearnesse first is Geometrical, and it is that little space or distance between thing and thing, from thence by a trope or turning of the word, it is used for any special relation between one thing and another.

1. There is a Political nearness; as first, the nearness of League or Confederacy between Nation and Nation. So Solomon was near to Pharaoh by Confederacy.

2. There is the nearness of Government, when Prince and People consent to govern and be governed together, which is a farther nearness.

Secondly, There is an Oeconomical nearness, the nearness of a Servant and a Master, which is still a further nearness.

Thirdly, There is an Ethical nearness, the nearness of friend to friend, which is yet nearer.

Fourthly, There is a Logical nearness: 1. The nearness of house and inhabitant. 2. The nearness of Relation or Kindred, of Son and Father, Wife and Husband.

3. And of similitude or likeness, as of the picture to the person.

Fifthly, We have a Physical or Natural nearness, which is the highest degree of all others As, 1. Of the branches to the tree. And, 2. Members to the head.

Having drawn forth these particulars out of their several places, we now will show how God's people are said to be near him.

1. Yet this is first to be premised, that there is a common nearness to God which is the nearness of the whole creature, namely, to him as he is omnipresent, whereby all the frame of the world wes near him, and in some sort touches him, he being in, and through, and above, and about all things.

2. Again, there is a nearness to him in his Providence, which is that secret touch of his hand, whereby he sustains and preserves all things. In these two senses, not only his people, but all other men, and all things else, stones and trees, and the like, are said to be near him. And in the latter sense, we have it spoken of men out of the Church, Act. 17. 27, 28. where Paul tells the Athenians, God was not far off them, because in him they live, more, &c. that is, he is their preserver; yea in this sense the very Devils are near him.

3. There is another farther degree of nearness which belongs to men, and that to those which are within the Park of the Church, a common nearness to Believers and Unbelievers.

The nearness of a common Covenant, and the signs of that Covenant; that nearness to him in his Ordinances, whereby God is more near to them, than other men out of the Church.

But this I take not to be the nearness here chiefly intended, though this be a prerogarive of the Church worthy much thanks and praise. The nearness here chiefly meant is a nearness belonging to Saints, as the words foregoing seem to import, and so some of our best Expositors give it, to be a peculiar proximity, which belongs to the people of God and no other, which strangers meddle not with, nor know.

But to show wherein this nearness consists, which is in two things.

• 1. They are near him in faith.
• 2. In the work of faith.

First, They are near him in faith.

The name and nature of faith shows as much.

For faith is the relying upon God as mine in Christ.

First, It is a relying.

And to this purpose is it set out by trusting, and staying, and rolling the soul on God. Hence a godly man is said to be built on Christ, and rooted in him, which phrases intimate thus much unto us, that the Believer is as near unto God having faith in him, as a man is to the thing on which he leans, as the stone to the ground on which it is rolled, as the building to the foundation, and the tree to the soil in which it stands and grows.

Again, It is the relying on God as mine] that is, the Believer is as near God by faith, as the possessor and the thing possessed, as the Land and the Lord, the house and the owner. Faith is of an appropriating nature, bringing God and whatsoever is in him unto the Believer.

As mine in Christ, for 'tis by him all our nearness is.

So that this nearness is in faith. Faith is as the Jacob's Ladder, whereby his people ascend up, and come near unto him.

And it hath in it these eight rounds or degrees of nearness.

• 1. A nearness of Covenant.
• 2. Of People to their Prince.
• 3. Of Servant to his Master.
• 4. Friend to Friend.
• 5. Of Child to Father.
• 6. Of Spouse to Husband.
• 7. Of Branch to the Tree.
• 8. Of the Member to the Head.

1. The nearness of faith, is a nearness of Covenant or League.

Before men believe they are afar off, as enemies and haters of God; so enemies in their minds by wicked works. To give a touch, They were enemies, and enemies in their minds, that is to say, enemies in their minds, by wicked works. All enmity is complete in these two, in the mind and in the work; they were both enemies in mind and work, for the word may be so rendered. And again enemies in mind, by wicked works, wicked works being the cause of this enmity of the mind. And therefore Joh. 3. 20. men are said to hate the light, because their works are evil; this by the way: so that men in sins are far off as enemies, not in League or Covenant. God in Jesus Christ offers conditions of peace: men when once they have faith, they then enter League, and therefore Isa. 56. 4, 6. 'tis a laying hold on the Covenant, that is, that which strikes the stroke, and reconciles God and man offended. Faith lays down the weapons, sins▪ that fought against God, and lays hold on mercy, the Covenant and League God offers to men, if they will be friends.

The whole Scripture shows this evidently, being indeed nothing else, but the Writings of the Covenant of faith between God and man. The old and New Testament are but the pair of Indentures or Covenants, the old being the first Bill or Covenant, which being once expired, is renewed in the New Testament, as a sign of this nearness.

2. The second step in this Ladder of faiths nearness, is the nearness of people and Prince, Isa. 33. 22. The Lord is our King, and he will save us; so, we are his people, and throughout the Prophets, my people. Some choose pleasure, others profit, others credit, but the Lord is their King. Others they acknowledge him not, nor do any homage to him, and therefore they are called Rebels, Psal. 68. 18. because they have no faith: but faith in God's people comes and takes the Oath of Allegiance, and swears them God's people, to say as David did, I have sworn, and I will perform to keep thy righteous statutes.

3. God's people are near unto him as a Servant to a Master.

This is a step yet higher and nearer: that they are such whose office it is continually to wait and attend upon God. Faith puts upon them God's Livery, that they are men of his own Cloth. And this service is not an Apprenticeship, to serve their Master for a time, and then to go out Journeymen for themselves, but like the Servant in Exod. 21. 5. that liking his Master well, was to have his ear bored through with an Aule, and serve him forever: so because they like their Master well, because his service is perfect freedom; they take him as it is Luke 1. 75. To serve him forever.

Whereas contrary, other men are of another living, servants of Satan the Prince of this world. Or at the best, their service is but slavery, which is a service of compulsion.

They are no more his servants than all other things, stones, and trees, and the like. Or as the Assyrian, Isai. 10. 7. They acknowledge him not. The Assyrian there was God's servant, for saith the Text, I will send him against an hypocritical Nation, &c. Howbeit, he thinks not so, but to cut off Nations. God there sent him of his errand, to destroy, though he thought himself his own Master, and that he wrought for himself. So men, though they seem to be servants to God in doing his work, yet they in deed work for themselves as their own Masters. But God's people are near as the Servant to the Master.

And not only so;

4. But fourthly, This ladder of nearness of faith, hath another higher step; The nearness of friend to friend. They are God's friends, as A-Abraham, 2. Jam. 23. so God's acquaintance, his companions, and familiars, Acquaint thyself with him, &c. Nay they are all the acquaintance, all the familiars he hath in the world.

Therefore men without faith are called strangers, that is, such as know him not, such as are not acquainted with him. They may indeed know his kindness, be acquainted with his mercy, as peace, and health, and riches; but him they know not, so as to be entire and intimate with him, so as to call him friend, and to be called so by him, when God's people are his friends.

5. Faith hath another step or farther degree of nearness, which is the nearness of kindred, they are his children.

Unbelievers may be retainers to him, such as hold their Lands and Privileges by him, such as now and then attend on him, once or twice a year, at Christmas and Easter, or such like Festivities; but at the best they are but hired servants, Luke 15. 17. that is, such as serve for hire, for life, and safety. But they are nothing of a kindred to him, none of the children. Whereas God's people are near unto him, and so near as of kindred, and so near of kindred as children.

As many as received him, to them he gave power to be the Sons of God, even those that believe in his name. So in Isaiah 63. 16. Doubtless thou art our Father, though Abraham be ignorant of us, &c. Faith there steps forth, and breaking through the clouds of God's displeasure, challenges kindred of him calls him Father, and 'tis out of question, Doubtless thou art our Father.

Other men cannot say so, if they do, 'tis a telling God a lie to his face.

They are at the best but Bastards and no true Sons. Only such as in outward profession call God Father: but they are illegitimate, born of the will of the flesh, and the will of man, and not of the will of God. Such whose new-birth is from the will of the flesh, or the will of man. Their show of godliness and seeming holiness, is at the best but of the will of the flesh, of themselves and for themselves, for their own good and safety, being stirred up, and acted, and ended by the flesh, and in the flesh: or of the will of man, that is, 'tis a profession and seeming holiness, because men would have them to be holy, for the will of such a friend, Father, or the like, to satisfy men. As if the Evangelist should have said, All that go under the name of Sons and call God Father, they are of three sorts, two are Bastards and no Sons, such as are born of the will of the flesh, such as profess for the satisfying of the flesh, the self-deceiving and closest Hypocrite, which is no son though he think so: because he looks only to himself. The other is he that is born of the will of man, that lives only to the will of man, the gross and notorious Hypocrite. But the third is the true Son indeed, which is born of the will of God, of his own will, and that obeys him for his will. But enough of this, which I note more by the way than otherwise: this then is the fifth ascent or gradation in the Ladder of Faiths nearness, That God's people are his children.

6. The sixth degree of higher nearness, is the nearness of Spouse to the Husband: so in Cant. we have it My Spouse. All besides them, are such as go a whoring from him, and are married to others, to pleasure and credit, and the things of this world: and therefore, they having tied themselves formerly to God, and broke the marriage knot, are called James 4. 4. Adulterers and Adulteresses, because they defile the marriage Bed by the love of the Creature: But God's people are married to him by faith.

7. God's people are near him, as the branch to the tree, and 'tis also another nearness of faith. Thou standest by faith, that is, that thou standest in the tree Jesus Christ: ▪tis thy faith that makes thee a branch; that's the sap and juice which runs from the tree, to make thee live near him as a branch: otherwise, thou wert but a wild Olive, or a dead branch of the tree. 'It is your faith lets you into the tree, and makes you a Scyon.

8. Lastly, The highest step of this Ladder of faiths nearness, is of the Members to the head, so Christ is called the head. That as all the members are united and joined to the head, in sense and motion from it; so Christ is the head, we the members, nearly united to him, in all power of knowing and doing.

This is the nearness of faith, which as a Ladder, consists of these eight steps of nearness, and everyone of them still higher, and so nearer God. The nearness of Subject, is greater than that of League; Servant than Subject; Friend than Servant; Child than Friend; Wife than Child; Branch out of the same Tree, and in the same Tree, than the Wife. And lastly, The Member is more essential, and so nearer than the Branch. So much for the first part of this nearness, The nearness of Faith.

2. But secondly, As God's people are near him by having faith in their hearts, by these many proximities; so they are near him in the work of faith, which is, The nearness of Holiness, which is the bringing of the whole man to God: So that if God's people touch him, not only in Relations, (as I formerly shown) but in the whole man, and that which proceeds from it, if they touch him on all parts, then are they a people near him. Other men as they come not near him in any relations more than stones and trees, or little more, having no faith to spread these relations over them: so having no faith, they have nothing of holiness, nothing but sin, which turns them away from God, that they come not near him, so much as to give him a look, so as to give him a word, if unawares they meet him in his Ordinances. But God's people are near him in holiness, which is the new casting of the whole man in the mould of faith, to the mind of God. And this is the greatest nearness of all other, for this more properly concerns God. Faiths nearness is a nearness to God for ourselves, to make us safe: but holiness is a nearness to God for himself, first, and then for ourselves. Faith sets us under the covert of God's love, to shelter of wrath: But holiness makes us like unto God, to restore our first perfection we lost in Adam: and this is the thing God intends in the working of faith, to restore us by holiness.

Now God's people are near (in a double respect) in holiness.

• 1. In the holiness of Heart.
• 2. In the holiness of Life.

First, They are near him in the holiness of heart, which is a breaking down the partition wall of sin, or taking away the distance made by sin, and a partaking of the like nature with God himself.

1. Hence first they are said to be like God, near him by the nearness of similitude. The holiness of the heart being the new Coyning or Stamping of the Image of God upon the heart; or the new drawing of the Image of God, in the colors of holiness, upon the heart. That as we say, such a picture is very near, meaning the man it represents: look on him and the picture together, and they are very like; so look on that tablet of the heart, wherein the Pencil of faith, in the Hand of God, hath Drawn in the colors of holiness the Image of God, and they are very near, very like.

On the contrary, a man on whose heart faith hath not stamped this holiness, is no liker God than darkness the Sun; there is not so much as the first draught of his Image. And therefore you see no more of the Image of God in his heart, than of the image of a man in a beast. But faith bringing holiness into the heart, makes God's people of his Image, face answering to face, by wiping out the draught of Satan.

Therefore 1 Joh. 3. 3. Whosoever hath this hope in him, purifies himself as he is pure: that is, faith draws a Copy of holiness in the heart, like to that which is in God; faith boils up to such a holiness as he hath. When faith comes, it sweeps the heart of the dirty corners of sin, which made God before to be a far off; but when sin is swept, then comes in another nearness.

2. The nearness secondly of a Temple, and house: then the heart is consecrated God's Chapel, when the rubbish and dirt of sin is first purged away.

And therefore 'tis said, The Temple of God is holy, whose Temple ye are, that is, when once ye come to be holy, then ye are made Temples of God.

So also God's house, the place of his continual nearness to them; that look as a man is near his house, and nearer that than anything else, so God and a holy heart are near, and nearer than any other. Nay the holy heart is all the dwelling God hath below. He hath no other house than his people; no other rooms in his house, than their several hearts; no other parlor or room of delight, than that heart which is best adorned and hanged with grace, that is most holy. And this is not a house which stands empty of the inhabitant; but 'tis a house whereof he saith, as he said of the Temple, Here will I dwell forever, for I have a delight in it. But farther, as they are near to God in the holiness of heart, so also

Secondly, In the holiness of life, whereby they live to him, Gal. 2. 19. and so they are said to live with him, and to walk with him, that is, they are such, whose lives reach to him, and end in him. And so they live with him, that is, they make him their acquaintance indeed; as before we shown they had the title of friends. They be not only called friends, but they live as friends, once friends and ever so, such as are never parted or severed. Therefore this nearness of life is expressed by walking with God; Enock walked with God, that is, he was as near God in his life, as a man is to him with whom he walks, he went even with him, walked not a far off from God, but close to him, side by side, as we may so say.

Other men that have no faith, live a far off from God, as men of another Country, as acquainted only with sin and the world, to whom and with whom they life. But God's people are a people near him, in their lives.

They are near him first in their thoughts, so near him therein, that their thoughts are said to be upon him, Mal. 3. 16. Those that thought upon his name. So David, nothing more ordinary than thoughts on God, so that he was his Meditation, which is the staying and continuance of the thought on the thing.

So again in their will and affections, their Love, Hope, Joy, Fear, is said to be of him and in him. In desire they follow hard after him, Psal. 63. 8. yea getting once near him, they cleave to him, Deut. 4. 4. which cleaving is chiefly by love and joy, so all their words and deeds are to him.

Lastly, They are near him in their services, for faith makes them not only Officers in his Court, but to wait and attend upon him, to follow the Court, and attend in their courses of service, in all the times of worship; yea, to be such as stand continually before him, to be of his Presence-Chamber, and at his elbow.

Whereas others either live from his Court, or are banished the Court, serving Sin, the World, and Satan; or if they come to Court to tender their service; they set their hearts another way, as false servants which do homage in heart to other Lord's than their own, when they are in the Court.

So these when they stand in God's Courts, seeming to serve him, their hearts attend in the Court of Satan, the Prince of this world. Therefore they are said to honor him with their bodies, their hearts being far from him, Isai. 29. 13. far from him, in the word, far from him in prayer, or any other service of his.

But God's people are near unto him in all their service; they are near unto him in the Word, as the Apostle; they receive it as the Word of God, not of men: as if he should say, there are two sorts of hearers of the Word, some hear it only as the Word of man, man teaching, man instructing, man exhorting or reproving, &c. but you receive it as the Word of God. Faith makes them to hear God in his Word, other men neither see, nor hear anything of God in it.

But as it was with Saul and his company travelling to Damascus, so are godly men, and other men. As Saul and his company were going to Damascus, 'tis said, a voice was heard from Heaven, Saul, Saul, why persecutest thou me? and the men with him, they heard the voice, but they saw no man, only Paul saw Jesus Christ, the others did not, So wicked men hear the sound of the Word, but they see no man; they see not Jesus Christ and God in his Word; for 'tis only the eye of faith that sees God in the Prospective of his Word and Ordinances.

And therefore though men have these Prospectives of his Ordinances, yet they see not God in them, because they want the eye of faith to unite them and God together.

So again God's people are near unto him in the Sacrament, which so oft as it is worthily received, is a new Bond out of the great Court of Heaven, to tie them and God together more nearly; and 'tis faith that writes this Bond, and seals it in the blood of Jesus Christ.

Whereas other men are no nearer God in the Sacrament, than they are at their own table; nay 'tis a Sacrament of separation, that even unglues them from their common nearness in common mercy▪ for as it is an ascent which by worthy receiving makes men a step nearer to God, so by unworthy partaking they go lower to evil, and farther from him.

Thirdly, They are near to God in prayer; for so prayer in Scripture is commonly called a drawing nigh to God: and therefore they are said to be Priests to God; that as Kings and great ones have their Chaplains for them, so the people of God are his Chaplains, yea Chaplains in Ordinary, such as wait continually on God; and that not only for themselves, but for others also.

That look as Kings have their Masters of Requests, whereby the Petitions of suitors are preferred unto them; so God's people are his great Masters of Requests, whereby Petitions of each other, yea and wicked men also are preferred to him. So Abraham was the great Master of Requests for King Abimelech, Let Abraham pray for thee, and thou shalt live, &c.

So Job was the Master of Requests for his three friends. So Moses for the Israelites.

And this is faith still that makes this nearness.

Faith is that which perfumes their prayers with the blood of Christ, and so they ascend up to God, and are accepted by him.

That as great persons choose still perfumed things, as apparel and Gloves, &c. let the other alone, because the perfume makes them acceptable; so faith makes their prayers acceptable to God, which else they would not be.

Lastly, And so we have done with these several branches of nearness.

God's people are near him in his special Attributes.

They are near his presence, and in his favor. Others are like Absalom, which might not see the Kings face.

Or at the best God frowns upon them.

They are near his eye.

Near his ear.

And so near his hand, that when danger is at hand, he is at hand, and puts forth his hand to help, and faith takes him by the hand, and gets out.

So I might show how they are near the Trinity.

The Father, Son, and holy Spirit, which are (with all in them) most properly theirs.

If then by faith in itself they are near unto God in that eight-fold nearness.

Of
• Covenant,
• Subject,
• Servant,
• Friend,
• Child,
• Spouse,
• Branch,
• Member.

And again in the work of faith, which is holiness

Of
• Heart, as
  • Like God. his
    • Temple.
    • House.
• Life in
  • Thoughts,
  • Affections,
  • Speeches,
  • Actions.
  • Service,
    • Word,
    • Sacraments
    • Prayer, &c.

If near him in his special Attributes;

And to all the Trinity;

Then they are a people very near him.

But to all this it may [Object.] be objected: How then may some say doth it come to pass, that God is said to

Stand afar off?

To hide himself, as David and many of God's people complain▪

It thus falls out sometimes, [Answ.] with these near ones; but this is, when they themselves go away from God by sin, where God is not. And therefore God may there be said, to be a far off: Because sin is a place where God is not, or ever was near to them in it, as continuing in it, but only he is near them, as coming out of sin, so far as they are sinful, so far is God remote from them; he comes no farther into the heart than faith purifies it, into no rooms of the soul, but those that by faith are swept from sin.

2. Again, though God seems to stand a far off, and to hide himself, that we think him not near: yet as Jacob said, He was nigh and he not aware of it; so God is near his people, when they think not of it: even as the father is taken by the child for gone, when he is but behind the hangings.

3. Thirdly, God is many times near, and actually helps when we think he is not, and doth not, because we look for him, in a way of our own prescribing, wherein he will not come.

There is a double way wherein God comes to his people.

First, An ordinary way, or the Kings highway, the great road of Providence and Mercy, wherein he ordinarily is nigh them, as helping them in ordinary means.

There is secondly a secret privy way or path, wherein he comes sometimes, and is at us, before we are aware of it; and so we think him not come, because not in the common road, wherein we expected him. Thus many times God is near in giving some other mercy than we ask, as more fit for us. Thus sometimes he gives not it may be wealth, but friends, or we it may be look to have a lust healed by fasting and prayer, when they, nor any so common means do it not, but he heals it by confession of it to a godly friend.

4. Though God stand a far off, yet he then is near, though not sensibly, yet really and truly; the essence of the nearness remains still, though the sense and influence be somewhat cut off: even as it is with the body of the Sun, when 'tis covered with a Cloud, the body of the Sun is then as near, as when the Cloud was not before it, though the heat and light, the influence were somewhat cut off. A man is still as near the Sun in a cloudy day, as a clear day; so a man is as near God, that once is truly near him, even when he hides himself under a cloud of trial, as before. The relation for the substance holds as firm, as a son is as much a son, when he is a thousand miles off from his father, as when he is in the same room, in his fathers presence; so a son of God, is as much a son, for the essence and truth of the relation, and as much a spouse, when God is hidden from him under the distance of affliction, as when he was joyous and at peace. The covenant is the same, the kindred the same, the nearness the same. Even as the branches are as near the tree at one time as another, though they perceive it not. The members are as near the head, in a Palsy or Apoplexy, as at other times, though they feel it not, so fully or plainly as at other times they may. And 'tis to be observed, that in such cases as this of David; God is not quite departed; for says he, Why standest thou a far off, which argues, God then was not out of sight, or out of call, though not so near as before.

Now we come to Application.

First then, If God's [Use 1] people are so exceeding near him, the Use shall be that in the Text, the words foregoing, That God greatly exalts the horn of his people. Is not this an exultation, when others are left out of all these forenamed relations, that they should be taken in; to be in Covenant with him, yea servants, yea friends, yea sons, yea his spouse? Come and see if there be any honor like unto this honor wherewith he clothes his people, and which strangers meddle not with.

If it be so, Then [Use 2] touch not God's anointed and do his people no harm: wrong them not (as Ecclesiastes says of the King) so much as in thy thought: much less proceed to open wrong, or persecution against them.

For first consider, he to whom they are so [Mot. 1] near, shall be sure to hear of it. Did any man but think, the wrong he doth to his fellow subject, the King should be sure to hear it, would not he hold his hands and consider?

There is not the least wrong thou canst do to any of these near ones; but God shall be sure to hear of it.

They have friends enough in the Court of Heaven to tell him, yea those of his Presence-Chamber, the Angels, such as stand continually before him, such as are sent Ambassadors, on purpose to see what wrong is done to them. Such as lie Lieger, to hear and carry the least word spoken against his people; and they will tell tales of you.

Besides they themselves are at the Kings ear, and in prayer will go and tell him of you. That if Angels and Saints which are all the Court of Heaven, if they or any of them know of it, God shall be sure to hear it.

But secondly, You [Mot. 2] shall be sure to hear of it again, for if they be the near ones, then whatsoever this nearness can do, shall come to their aid and their confusion. It is the only way, to pull the world about a man's ears; to provoke the Lord-General of the world, to Muster up his Batallions, and Hosts of creatures against thee; to cause Heaven and Earth, and the Commander of both, to turn enemies to thee, and in their courses to fight against thee, as the Stars in their courses did against Sisera. If then any man dare bid God, and his Armies of creatures battle, let him give but the defiance to his people, and the word is no sooner spoken, but they are all up in Arms, and come marching, like Jehu, furiously against thee. Ten several Armies of creatures, we see leavied, and sent against the Egyptians and Pharaoh, for the wrong done to the Israelites. And Army being sent after Army, in the end, (fully to revenge the wrong,) God Mustred up the Waters, causing them to lie in ambush against him; and when they were once come into the ambush, the Watch-word was but given, and the liars in wait set upon them, and overthrew them. So the Sun and the Moon by standing still, were made as spies to betray, and a shower of stones like a Volley of shot to destroy the Canaanites. Wild-fire out of the Camp of Heaven, destroyed the Captains and their fifties that came to take Elijah. The earth undermin'd Korah and his company, for their words against Moses.

Besides these, God hath an Army of diseases, which sometimes is sent to revenge his people. When God shall muster up the humors, of a man's own body against him, making his enemies to be those of his own household, such enemies as will not turn back; against whom, all the munition of Physic cannot defend; such enemies as will not raise their seige, nor make any composition, but assault, and in their assault, beat down the Ramparts and Fortifications of nature, taking the strong Castle of the heart, and lay the Fort of the whole man in the dust, even with the ground; so that if you can abide the brunt against Heaven and Earth, and the several ranks of Soldiers, of creatures of the Lord of Hosts. If you have provision enough against a seige of judgments; if Armor of Proof to bear off the Bullet of Destruction shot from the Engine of Vengeance. If you dare stand against God's great Ordance, his sore judgments of Plague, Famine, or the like, (which mowes whole Cities and Nations down as the Sithe doth Corn;) Then speak and wrong, and spare not. But alas you know, all the Armor wherein ye can trust, is but Paper-Armor to defend you; that all the things you can fly to, are but the creacures, which are Soldiers of the Lord's of Hosts, which therefore will not prove disloyal to their Lord, to fly from their Colours, for your service and Pay, but be the very first, even in the Fore-front of the Battle against you.

But thirdly, Do them [Use 3] all the good you can. For

First, You hold all you [Mot. 1] have upon them. Heaven and Earth would be dissolved, did not the Church uphold them; and were that once finished, all things would fall again to their first confusion.

As 'tis in the erecting of a building, stones and timber, and other materials are prepared, Workmen are hir'd, and the tools are moving, till the Edifice is reard, and when once the building is finished, the stones and rubbish are cast aside, the tools laid down, the Workmen paid and sent away, but they had their hire from the building: So in the building of the Church, workmen are hir'd, tools used, and the building being up, creatures and wicked men (used for the Church) are paid with peace and wealth, and so cashired; but they had their pay (the good things of this life) from the Church. You hold all you have on the Church; these near ones are they, on whom you hold all; they are the great Lord's, on whom you hold your lives and goods. As Lot was the Lord, on whom the Sodomites held both their City and safety. And therefore when he was gone, he took safety with him, and destruction suddenly followed on them. They are your great Charter, by which you hold all your privileges, and therefore make much of them.

Do them all the good [Mot. 2] you can, for you are sure to be sure to be requited. God will never send any away empty, that shows kindness to his people. Not a Cup of cold water to a Disciple; not a Farthing given to a Saint, that shall not be requited in a Pound; not a Meale to God's needy, that shall not be rewarded with a plentiful Crop, a liberal Table. Not a Seed, a Corn of kindness, sown on these near ones, that shall not come up, in a plentiful ear, of a hundred fold blessing. The people of God is the fatest soil to sow kindness in, they yield the greatest increase, the fullest reward.

If they are so near unto [Use 4] God, then get into their acquaintance, and forsake not their fellowship.

There are but two causes that make men seek the acquaintance of those which are near great persons. First, Because they are men of better rank and quality than others. Secondly, Because they are able by their nearness to do for them.

These are first men of [Mot. 1] the best rank and quality, and they are able to do more for you, than all the world beside. These are men of the best rank, if ye consider their descent. Others are but earth-born and sin-born, these are of the family of Heaven.

Again, They are of the best quality, because such as bear all the great Offices in the Court of Heaven.

Others may have the name of common Subjects, but they bear none of the Offices.

God dares not trust them; they would only bear Offices, to bear the credit and gain.

But God's people bear the Offices in his Court.

First, They are of his Privy Council, to know his mind.

Other men know his works, as his works of mercy, and his works of justice, but his mind, his secret, they know not. Even as the works of a King, his Laws and Proclamations, or the like, any Subject knows, but his mind, his secret, that only his Council knows. So the works of God every man can take notice of, but his mind, they only know which are near of his Council. They know his mind in sin, to be out of measure sinful, his mind in grace, to be so free and transcendent. They only know his mind.

They are again the Stewards of his Household; Stewards of the manifold grace of God, 1 Pet. 4. 10.

There are many wants, as there are many of his house, therefore many graces. And because everyone hath not all grace, therefore are they Stewards mutually each to other, that everyone might have that which is lacking in his faith, and humility, &c. And this they do as Stewards, dispensing out of the Kings store, out of the store of grace, received from him; dispensing in instruction, dispensing in reproof, and comfort, and the like, which is Christian communion, which is the communicating of grace each to other.

And as they are God's Stewards, so they are his Treasurers.

They keep all his riches. They are the treasurers of his Word and Ordinances, wherein all his estate is laid up. They are the keepers of his Jewels, precious faith, and the rest. They are the treasurers of mercy and judgment, who can by the Key of prayer in the hand of faith, shut or open the door of mercy, and take out what they will. Take out rain, or drought (as Elijah) take out peace or war, life or death: all is in the keeping of his people who are his Treasurers.

Secondly, As they are men of the best rank and quality, so they are able to do for you. Have you any suit to be preferred to the King, what readier way than to use such who are so near him? A friend in the Court may do more you know, than all the friends you have beside. A friend in the Court of Heaven may get you more, than all the world besides. We see it in Moses, who saved the life of a whole Nation by his suit to God, when at once he would have destroyed them. He may get you life, or health, or anything.

The next Use shall be for Trial. That if God's people be so exceeding near him;

Then let everyone [Use 5] try whether they are so near to God or no.

First, Whether are you near him in a right Covenant or no? If so, then you have joined yourself to the Lord, in a perpetual Covenant that shall not be forgotten.

There are three things here to be observed:

• 1. It is such a Covenant, wherein they join themselves to the Lord.
• 2. 'It is perpetual.
• 3. 'It is not forgotten.

First, It is such a Covenant, wherein they join themselves to the Lord: that is, such a one wherein they are halfs with God, where they strike with God, as well as God with them. Many there are with whom God hath passed his Covenant, which are in the bounds and territories of the Covenant, which never yet joined with God in the Covenant. Many are in the heat and benefit of the Covenant, which have not laid hold on the Covenant, and truly tied themselves to God in it. But they which are in the right Covenant, are such as have joined themselves to God, as he is joined to them.

Secondly, It is a perpetual Covenant. It is not a truce which lasts for a time, and then ends in open hostility; for such are the Covenants of many, which like enemies brought to an exigent, make truce for a time, which ends in war. So they being brought to an exigent in credit, come to the Sacrament, that men might not speak ill of them, or on the bed of sickness, or such like, make truce with God, but it ends in war, in sin again.

But the right Covenant is a perpetual Covenant, that is, not only such a one as is of perpetual force and tie only, but also such a one as is intended to perpetuity, and 'tis their earnest desire to keep it forever. And 'tis such a Covenant as being once made, they will repent it, though they loose by it. Loose their lusts, and in them the world, which is wrapped up in lusts, as meat in the stomach. Loose themselves also, that is, deny themselves; some go so far as to make Covenants, and intend them to perpetuity; but when they are urged to perform the conditions, and let all go for naked Christ, and a Kingdom only in reversion; they fly off from their bargain as too hard. But the right Covenant is a perpetual Covenant, such as they stand to through the attendance of unavoidable crosses and enemies.

Thirdly, It is a Covenant which is not forgotten. Men oft go so far, as to make Covenants forever, but they forget them.

As men's evidences covered over with dust, or thrown into a corner, are out of sight, and so forgotten; so Covenants with God are covered over with sin, or thrown into a corner, a corner of the world, pleasure, or profit, or credit, and so are forgotten.

Hast thou not made a Covenant with God, which is forgotten? that some lust or other hath made thee quite forget it, as if no such thing had been? if thy Covenant be right, 'tis such a Covenant as is not forgotten.

The next sign of a [Sign. 2] Covenant-right, is, that where that is, there are mutual passages of love and kindness, as commerce and traffic; so 'tis between the soul and God in Covenant. Then as God presents thee with mercy, life, peace, friends; presents with grace, and the pearl Christ Jesus, locked up in the Cabinet of the Promises, thou canst not but say as Peter said to the lame man asking an alms, Such as I have I give thee, though Silver and Gold have I none; grace nor glory, my goodness extends not to thee, yet I give thee myself, my thoughts, affections, and all I have: I present thee my prayers, and thanks and service. Dost thou trade with him in duty, as he traffiques with thee in mercy? Hath he made thy heart, his great staple of merchandize, to exchange continually duty for mercy? it is a sign thou art in Covenant with him. On the contrary, dost thou get what thou canst from him, without leave, without praying for them? take things by force, health, wealth, and the like; not paying anything, any service, not custom, so much as the least deserved service, it is a sign of one out of Covenant; for only an enemy out of league, will rob a Common-wealth, or take things by force.

Lastly, If thou art in league with God, then thou hast common friends and foes with him. God's friends are thy friends, and his foes thy foes, Do not I hate them that hate thee, &c. yea thou hatest sin, and the fuel and bellows of sin, the world, and Satan which feeds and blows up sin. A man in Covenant hates sin. Men hate the sting, and love the Serpent, hate sin as 'tis attended with Hell and death, but love the sin itself. Doest thou therefore hate sin? thy worldly mindedness, or pride, or uncleanness, or whatsoever it be? so dost thou hate sinners, as steeped in sin, as enemies too to thy inner man? So again, hast thou common friends with God, to love where God loves, and as far as he loves? to love the very sight and show of holiness, the name of a godiy man? And doest thou love everything that may confirm and continue the League, the Ordinances betwixt God and thee, though never so contrary and cross to thy corrupt nature? it is then a sign, thou art in Covenant with God.

The second sign is from the second degree of nearness, the nearness of Subject. Whether art thou as a Subject of God's or no? if thou art a true Subject, then thou obeyest his Laws and Proclamations; then art thou confined in thy ways, within the precincts of his Laws, so as to do thy endeavor to keep them, even all of them, with thy whole man, and that forever. Then all his Laws stand in force upon thy whole man, till they are called in, by a new Act of the Court of Parliament of Heaven. Thou endeavourest also to keep the least Commandment, and doest not remain a willful breaker of it, though it might get thee never so much.

Again, Thou obeyest his Proclamations, every promulgation of his will, or any Law, that by ill custom, is ready to be antiquated and abolished. Every new duty commanded by his high Commission, his Ministers, whose office it is, to beat down new up-rising enormities, by dispeircing his Proclamations, and fastening them upon the posts of men's hearts, upon their consciences being faulty herein.

Whether again art [Sign. 3] thou near unto God, as a servant is to his Master? If thou art a servant of his, then thou art faithful unto him in all his house, Heb. 3. 2. 'It is required in a servant that he be found faithful as Moses was in all his house.

First, Whether art thou faithful? and faithful all his house?

First, Art thou faithful? doest thou attend upon him, and upon no other? There are many in service with God, that go for Christians, and wear his Livery, when their hearts attend upon Satan and the world. Many are bodily conversant about him in Prayer and the Word, whose hearts are left behind in the world and lusts.

Again, They work not for him but themselves, and so steal from him that which is his. He is an unfaithful servant, that steals from his Master that which is his. Men steal thus from God, they steal from him his time; his time of praying, his time of hearing, and reading, and meditating, and examining their hearts, and lives, and his time of receiving the Sacrament, &c. and give it to others, to profaneness, give it to pride, and worldly-mindedness. They steal from him also his Talents, wit, strength, beauty, health, riches, and give them to lusts and sins.

Art thou

Secondly, Faithful in all his house, to do all that his service requires. Faithful in regard of the Master, to do all that concerns his person, not one duty alone but all, not only to tell him of things amiss in praying to him; but also to hear him telling thee thy duty, and obeying, hearing his word, and observing it. Not only attending at his Table, in coming to the Sacrament; but also in loosing a meal, in fasting, when his service requires it, and so every other day.

So faithful in regard of thy fellow servants, in helping and assisting them in their work, in exhorting, and encouraging them in well-doing; in instructing them also, and admonishing them when they err and do amiss.

Faithful in regard of all other things in the house; Art thou then faithful to thy Master, and faithful in all his house, so as all his work is performed? then art thou near him as a servant. Contrary, art thou slothful, idle, wronging thy Master, in his goods and time, and wronging thy fellow servants? then art thou no servant of his, but a servant of thyself.

4. Whether art thou one of the friends of God or no?

If thou art a friend of his, Then first thou lovest him for himself; thou lovest him for his purity and holiness, and excellency; because he is so, and not for that he hath. Thou lovest not his, but him, for that is friendship to love a man for himself.

Many there are that pretend friendship to him, and seem as if they loved him: But it is, because he hath much to give and they expect much. They love him, as he is merciful and bountiful, as he is full and open-handed. As he opens out of his Treasury of goodness, deals out peace and safety, gives forth wealth and friends, compasses them about with kindness, fills up their Cup till it run over. But they go no farther in kindness, than he doth in bounty. They both measure and limit their love, by his goodness; and therefore if he turn the stream of mercy a little from them, their goodness and love dries up also. It may be they can be content to Pray and hear the Word, and perform the other offices of love, if they may get by it. Assemble themselves for Corn and Wine, as the Prophet speaks. But this is to do duty to mercy, to pray to peace and safety, to love, not him but his.

And so the most do with God, as men do with those that are greater than themselves.

A great man because he is rich and powerful, and can do much for them, to him they pretend a great deal of friendship, and show of love; but if he once dry up in bounty, or stop in kindness, they are gone for new friends to reap new kindness; whereas if they loved the man for himself, their love would last so long as the person, not the purse or power only remaind. And who would take such ones to be friends, that loved but so only?

And so do you think to go for friends, when you come for nothing else? Will God take you to be friends to him, when your love is only spun forth by mercy? when it is only linked to peace and riches, or the like? when your friendship is only planted and rooted, and grows in the soil of his bounty, by the dew of his favor, and is not built upon him?

You would not take such a man to be your friend, that is a friend to your Chest or Table only. Yet God hath a great many such Chest, such Table friends, that are as great friends there as any; but if once the Purse is shut, the Cloth drawn, their friendship is taken away also. Whether then, can you love God stripped of all considerations of kindness, so that you will not break with him, though he draw in his kindness, but keep him still though he had nothing to give; no Heaven hereafter to make you happy, nor peace and wealth, and the like, to stay you here? 'tis then a sign you are his friend. But if you love him as he appears in mercy only, as he is covered over with kindness; it is a sign you are no friend of his; he that is a friend, loves not so much his as him.

Secondly, Another sign of friendship is mutual trust, to each other.

Whether then will you trust him, and may he again trust you?

First, Whether will you trust him? that is, will you take him on his bare word without anymore? that is, to trust a man when thou relyest on him, for his bare promise. And so that is to trust God for a mercy, not when you have hold on him and the mercy too; one hand on him, another on the thing: But when you lay hold on him, with both hands, that his promise is all the hold you have.

Many will trust him when they have security; trust him for a mercy, deliverance, health or life: when they have a pledge, when they are in the way of deliverance, or life; trust to the staff, when they have hold of one end of it; whereas he that is a friend, will take his word as soon as his bond. Trust him against trust, against hope, As Abraham, because he was a friend of God, believed him (against hope) for a son, even then when in nature, and reason he could see no issue.

To trust him with a pledge, is no more than an enemy will do; any man will trust so, only a friend will trust for the bare relation of friendship.

Again, Whether may God trust thee? he that is a friend, God dares betrust with anything; betrust him with riches; betrust him with health or friends; betrust him with greater things, even with Jesus Christ, which is all his stock of mercy; and betrust with grace also, because he will give all, or the Revenues of them to God again.

Other men, though he gives them health, or wealth, or the like; yet he trusts them not with them, as looking for them again.

And therefore what he bestows on them, it is given as an exercise of his bounty; and not any exercise of their trust and fidelity, which is therefore some smaller matter that he gives, as these outward things which he looks not for again. Even as we deal with men that have oft deceived us, or are poor and needy; if they come to borrow, we lend them not anything we look to have again, because we dare not trust them; but it may be, we give them something out of our bounty, for their need.

So much for this third Sign. The next is,

Whether art thou [Sign. 4] espoused to Christ or not?

If thou art espoused to him, then

First, Thou likest him, and lovest him better than any other. As a loving Wife, if you ask her how she likes her Husband; she will answer, I care not what others do, how they like him; for my part, I like him better than any other.

So the Spouse of Christ in the Canticles, when she is asked how she likes Christ; what her beloved is better than other beloveds: saith she, He is the chiefest of ten thousand: that is, Let others say what they will, like or dislike, she likes him better than any in the world besides: For He is white and ruddy, that is, he is perfectly beautiful for color. And so she describes him throughout, summing up all in the 16. Verse, that He is altogether lovely, that is, there is nothing to be seen in him, that is, any deformity, to hinder liking or love: but he is most comely. Other men, as the Prophet Isaiah says, though in another case, See no form or comeliness in him; but he is unto them, as a Blackmoore, that hath nothing sightly. All his grace and holiness is unto them but as so much blackness, though it be his perfect beauty. And therefore let him come never so often a wooing to them, in his Word and Ordinances, he cannot get a promise, for they like him not.

Whether then doest thou like Jesus Christ, and like him above all others? if thou art espoused to him thou doest so. There are many that seem to like him, and make love to him in praying, &c. can be content to do something to have him; if they might have him with some ease; but they like him not better than any other, than a lust of pleasure, or gain, or credit. We see this in the Parable of those that were bidden to the Marriage Supper. God there offered his Son if they would have him. But they liked him not so well as the world, else would they have taken him, when God made them the motion of Marriage.

If thou then art Married to Jesus Christ, thou likest him and his love better than all the world. Therefore Cant. 1. 2. 'It is said, His love is better than Wine, that is, than all the excellency of the creature; that there is not any other Grape that yields such sweetness and comfort, as his love; no Grape of pleasure, or credit, or profit, in all the Vyneard of the world that is like it, to her Spouse-like-taste; but Jesus Christ is better than all, even as Wine exceeds all other liquors whatsoever.

What then is it that fills up thy heart, that takes up the chiefest place and room there? What is it sits highest and possesses the first room of thy liking, the top of thy love? Is it the world or is it Jesus Christ? Is every pleasure or profit a thing that takes thee up from Jesus Christ? that shuts him out of doors, or makes him stand at the door, when they have easy entrance? Does the world stay, and lodge, and walk in thy heart, when Christ can have no room there? or if he get in, is he not admitted only into some common outward room, when the world hath the Parlour or chief room? Does he not stay a while only, when the world is entreated and forced to stay? Is not the world as the chief of the house, when Christ comes only as a servant, for thy own good and safety? If the world gets thus all away from Jesus Christ, art not thou Married to it and not to him? And therefore if thou pretendest never so much love to him, and yet preferrest anything before him, thou art much mistaken, if thou thinkest Christ thy Husband. But

Secondly, If thou art near unto Christ, as the Wife to the Husband, then thou takest him for better for worse, and thou keepest him for better for worse: every Spouse does so if a right Spouse.

1. Thou takest Christ for better for worse, that is, not only for his Crown, but also for his Cross; not only for health and wealth, and good report, but for sickness, and poverty, and evil report; not only for what he hath, but for what he wants, to share with him alike in all conditions.

That which our Savior Christ required of his Disciples, to Take up his Cross; he requires also of every soul that espouses itself to him, to take his Cross, is to take him with afflictions; and not only so, but with persecutions and death too.

And herein he deals as a man coming a Suitor to a woman, tells her, this I am worth, and such and such like benefits you shall enjoy by me; but withal, you must take me with such an imperfection, want of a leg or limb, with such a weakness and the like. So God deals with men, tells them of a Kingdom, and the Prerogatives of his Crown, (if they espouse themselves to him:) but withal, they must take him with afflictions, sickness, poverty, losses and crosses; yea, with persecution and death, to take all into the bargain, and so the match is made up, not otherwise.

Everyone is willing to take Christ as a Savior, to take him with peace and riches, and a Kingdom. But art thou willing to take him, if he should not prove worth a Groate of worldly content? If thou shouldest never see anything but a rough Sea of troubles, storm after storm, poverty after sickness, disgrace after poverty, imprisonment and banishment after them; and so as to fail all thy life time in this Sea, that all God's waves should pass over thee?

Art thou willing to take him, (though as many tempests of wrath should fall upon thee as did upon patient Job) and keep thee to him? It may be thou couldst take him with someone affliction, but canst not endure to hear of another? But canst thou take him, or hast thou taken him with a willingness to loose that which is most dear to thee? In thy wealth it may be thou likest such a match as Jesus Christ, to have him with house and land, with a full stock, a gainful trade: But what doest thou, or wouldst thou do, to think on Cattle stolen, or dying, thy House spoiled, thy Seed buried and rotten in the ground, all cast away; thy Trade decayed, and worth nothing? Couldst thou now keep thee to thy Husband, when these things come by him, and not seek to raise thyself by unlawful courses of deceiving and stealing?

Or if these were not so much, canst thou take him with loss of friends, most endeared to thee? loss of Parents, Children, yea, the Wife of thy bosom? Couldst thou be willing to have Job 's boils, and to scrape thee with a Potsheard? to loose all thy credit and good opinion, of near friends and others, and so to be left without any staff of worldly comfort to rest on?

But this is not all, canst thou take Christ with persecutions, to be mocked and scorned for righteousness sake? willingly bearing the worst of reproaches, (which the men of the world so warily avoid) and to bear the utmost, the malice and wit of men can impose?

If thou art rightly espoused to Jesus Christ, thou takest him for this and more, to endure the utmost rigor of torture, that makes men by the only thought of it to tremble. Thou wilt take Christ with this willingness to endure anything, and not make any exception. Even as a Wife which takes a man for love, takes him to endure anything with him.

And as thou takest him for better for worse, so thou holdest him for better for worse.

A Wife that takes a man out of love to him, she is not only willing to endure with him, but she does it indeed. She forsakes him not, because he proves poor or sickly, (which are no causes of forsaking) or that men speak against him, but she holds against all such storms.

Many go so far, as to take Christ for better for worse, till the evil comes; but in the time of affliction, or persecution; because their match proves full of crosses, and because men speak against the match; because they revile and slander the ways of God; they break away, and divorce themselves from their Husband Christ. Which is for a Wife, (because her Husband and she find crosses in their match,) to forsake her Husband; whereas if the knot were tied in a right choice and affection, it would work of (on such grounds) all thought of forsaking: So if the knot be rightly tied between the soul and Jesus Christ, it would hold against all the crosses and evils persecutions and deaths in the world.

And therefore in the 8 ^th of the Canticles and the 7 ^th , it is said, Much water cannot quench love, neither can the floods drown it, that is, All the evils in the world of afflictions (for so commonly they are shadowed out in the Scripture by waters) and persecutions (which ordinarily are termed floods) cannot drown or overwhelm this love, not wash it away, or bear it down. Afflictions cannot do it (though they if anything) be as waters to quench it, and which quench the love of many false Spouses. But as the stone Asbestus being once fired, can never be put out by any force, though it consume itself: so is it with this Marriage-knot, this heating of the soul by the love of Christ, when once it is hot by love, throw whole Buckets of afflictions, poverty, sickness, shame; let fall whole showers of evils, continued afflictions; plunge it into a Sea of sorrows, the longest and greatest pressures and trials: and this love will not out, but burn in the midst of the waters. This fire of Heaven is like the other fire of destruction that never goes out.

Nor yet can the floods drown it; floods are, both deep waters and violent waters, for those two things are included in a flood (beside water,) namely, depth, and violence of water. Some things cannot be drowned, because the water is not deep enough. Other things, because the water is not strong enough, by its force of running, to bear them down. But when these two, depth and force meet in one water, that water of all others, is most likely to drown. So is it with evils, some evils are not deep enough to swallow up those that lie under them, and therefore they hazard not their love much: or if they be deep, yet not violent enough, but creep on men insensibly, and soe they keep some strength against them, that they are not overcome by them, as sickness coming more insensibly and slowly, because not deeply rooted, is oftentimes wrought out by the natural strength, or at least, not so troublesome to nature. Whereas those that are deep and strong to, overthrow the body, and lay it in the Dust: so is it with some men, they can endure afflictions, and many, but if deep and violent evils, as persecutions, (if not by the length; yet by the soarnesse and violence) they make the love of men to molder away to nothing. Continuall shame it may be, by ordinary men, fellows, does but shake it: but the deep reproach and violent injuries of great one drowns all, by taking away their footing, that hold they had of Christ, because it was not deeply rooted; so that they which are not able to stand against the floods, but their love is drowned quite and overwhelmed in them, that it rises no more, are no true, but false Spouses of Christ: And therefore to shut these two up together, we may see it in that of our Savior, of the stony ground, which when tribulations or persecutions come are offended. The meaning of the words is this, That there are two sorts of men, which seem Spouses to Christ, and are not.

Some that take him for better only, and not for worse, for when the worser, tribulations or persecutions come, they fall away.

Others that have a little faster hold on him, but not in the right Spouse-like affection; for when persecutions come, (though tribulations did not shake their love) they fall away: for so the words are to be understood, that one of the two, either tribulations or afflictions divide them from their supposed Husbands, that they cannot stand against the floods. Whether then if thou canst stand against the Waters; yet canst thou stand against the floods? Art thou so deep and strong in love, as not to be covered and borne down by the depth and violence of persecution, for they that are rightly espoused to Christ, will hold him for better for worse, yea, in the worst that can come.

Lastly, The last sign of a right conjugal love is, to deny all affection to any other that would unjustly have it. She that is a Wife, tied to her Husband in a right choice and affection, so as to take him, not by constraint, but purely from love, will let her love stir to no other, than to him which is her Husband. So that soul which is rightly espoused to Jesus Christ, denies her self, of every Whorish affection to the world. For that is to deny ourselves, when natural corruption would fain move too, and asks leave to go out, to the world, for the satisfying of that old self. But Spouse-like affection says no; you shall not move to pleasure; you shall not go to credit; you shall not run to profit again: no, I am espoused to Jesus Christ, he it is that hath my love, I dare not give it to any other besides. Him have I given my heart, and I will keep it for him.

As a Spouse may have such motions, rising up to the beauty, and excellencies of others, (which otherwise she could like well enough,) but because she hath given him her love, she rejects such motions, as not fit for her condition; so the soul that is espoused to Christ, may have such unchaste motions rising up, to the excellency of the creature (which she otherwise could like) but because she hath given Christ her heart, she cast out such motions as the Sea doth dirt.

Doest thou then give way to false affections rising in thy heart, to prevent the love of Christ? thou hast no Spouselike affection, and so art no true Spouse. On the contrary, doest thou beat down all false loves; such affections as naturally boil up in thy heart, to the satisfying of the flesh, that old self? Doest thou give sin a peremtory denial, when it would carry thee away from Christ to the creature? it is then a sign the knot is tied between thee and Christ, and thou mayest take comfort in it.

Other signs from the other degrees of nearness might here be added, but these are the main.

If this unworthy Tractate may beget profit or acceptance, it is that I wish.

The Lord Jesus Christ, who is our nearness, join our spirits nearer daily to his Father, by his holy Spirit, in faith and holiness, and preserve us all to his eternal Kingdom and glory. Fare. well.