^t

n !-? o •[•

/ *4fJL

1.

b-»

-ti.

.-*

./ « ^

<1

^ I

\^f, v/l^^vyiT) ^£ H i*> JI C

- ^-'tpi

T

svmntnttvsf^&uittstmnm

JJJJiJtlHAT we have by way-of ^W*|c: Pwface fet before the fcvc-'

ttrritt ^^l'®®*^'^^already pu

■ oftiias Reverend Aiitlidr^

critlyfcrvc for idi that are comefoith; So that we tmly need now give Letters Tcftimomalto the World^ that thejc (.^^ The Sermons iCin Manhei», the II. Chapter. 2fyt9,and;Q. ve^rfes) Wc av<»jcb4ikcwffe to be the p^ifiiB and profitable Lahore of the fame Au» thor, and VpuHiflicd fcy the hcfl: ^i mofi Awhentiek Copies;

iSMlU^^riniei %^^tcc: &&i, ^nmUn

'.^•mmt

iltSm^ t>iis^ klfi'Siw^

1 I^: M b»JUf, mfMU* %'. Us

MslijfiiffMwUl0$l[ sfkr GfUi* f5 r$m Ufjt iks-m*GrMti m$' m

Rifbes* . idlbtttlswmif hi fiirtd tbimu

In^tfodk 1 Of UU>e1tef: or the want o£ llcidiocls fll^ IsfltTivtd liH^KtVnlMifhisibstH beriffth

%2^b^befi:rwMf^t0-deaii T»iH» ZiBbi* tof- ' ..

^il^gffflj^m^ will nit^heMTwliBlbis

A Con^re^acional Qiurch is n Ct-cholick Vlfiblc Church.. By iMmuU S$mi in Nt w* EttgUnd.

A^Ttibatiie of Polltickt Rtfwtrty mk^n f«?«n Q^eftions trc tofwercd^ , t^t Whereof Power is madc^ md ht-iriuit ordalncd^^ i. Whccbcr Kings-•llll.Qovernors have an Aifoluie Fo-ivcii'ovcr tW ftopfc^ j^s Whether. }(Bb|s and Governors be iubjeft to the^ Ikft$.of God^ or the Laws of their Gountry* 4 • How^far iht People to obey thdr Governors.

rrbat^ficMbeqt^ tfil re^i ti'btktyt. t«

^ * SiHmiis uhitmmfwr nmmifr r#^ bHetyt. • V

li^BiNk aOf NoctoiiPtzof^hrlftiDCf. iad'iWfd, I ^.'

>i SHmM ifgumenis frip$kmg ms i§ > Ifiiievtsbig!^m9i^9fib§im'0fm§--

^^iewrstfrns ^fMsm^f^mbOift..

Dr. Sibbs on the Phuippiani^

KtfjT- KedjEptf ^ or a '{^rfvnKfiw co arcscKt •

mv f^iriRfrlitoti fiihiUflitadi and^ Sitans CbmhKMrw

PlbusMtoa Arafttein Mliamentx

a«i^MUttry£life^Uiir. Tha inittortriityiO&Miiii io«I»i. The AMlomlllr Aflatotaiifecd* The Biftop^ o(ui$mbmfg tfm^ m$$immrds Sacked BaU^att*

JhuHookerstfur.VaaikffiiilMfffro*^ hand: None beiof wr!€(mt)rhh»<

iMmI Qmin 0/}«va^ sui^ W hefbie. One Vohm bdng »>

nro i» i^arte.. Coauneaa nppn Chrift^s left Pnjet^

Thefe BUvttt New Booka of Mfl^ 1 in^hoSeicmeeoth of/AM«*w^e9eiii:ia%

l»aaMrliaa(yf»ipadete NimSniUmi I opaaed,i. fhe miinhAtnm JkiTtv

Ale atteBcdon^in MKthf Ms. »a^ #bGdd 9^ <^i%ma (hff^9do»*

sniMfii

k... ^.

km^ M-tb^ UOht muLCkfifi m \ imlfktitkf: \

y Tfttf ^ Srmfkf itfkttktii hmrt tk$

tfUs ttbMtUit the depf, Mit>%fMt^

OUs Lo^te^ jMdif Wm bi^omamt

T Tim kmt tf€ T^Atmd jmi Mr

n^trd ami i^§uld frufrHmftm^^ hisfim* t' 90d tht Bttbn ^*# Mjf. (W if ^ndiiuij plkc^t His ti^ if dmi^'

¥TlMibe bdfpimf^ ^ §m bi'mg iwr tmiffimsi mddfmsthmrubi^ f Tkir Atriis mMcbwMmgmtii

^Tktu die tiri^*nf^ tmif i^

Utvi'mCkrilti

AppUcttloA of Rtdcmpcioa Iqr. tHk~ Efftftttil VANk (tf elie Vfbid^ aodi fpi^. ritof CWfti fdrtlKbringbif hottc*:^

other fcaToQibl^ apd toid*(iKnUQ|r. Tcflcy^r^^thc^ Is airo;lihf|ifydiew«L i^X^ilPfftrt mttbibuMii mdtm-:^ mt€ befirt tbt hard^wil drvtHn m^ 1 SoMni gki ift9wirJhatnd^i

bi miuii brflfaiiftMHid.

wUb 6§dH Cht'4y M ^ ^P mr TkvY mHbttm fght cffiky be-mrbMffmfi'i%Buimn* -\ ftrtUfth^t€imbibr^ftH/»ii* -

4v' ApflicMti^^ §f fpidd fiit bf tbt

Tbefirft^^ Boob r of tbe K^ pfioKMNi of Ridciiiption^.ftyclietf' ItaBatWbrk^ofcbcWora, loaSpiric of Chrifiy for tbe bringifig hoot 6f foil5iiuRttta6oi(b loiiCid {ht-Ua fliMiy oilier (nOmAUy uni Soul-fetfc&liigJtratlis).Acr€ i*^«nb FtrgiEiy

Biimftrn tut mnnsto bring mtiM f^n^ mifotftrfpftfT'tbiml

i->

c Chiif bub pmihJU ^ffhitmt

sitbMp'gimttbii hibi^iunbkfU* i: Urn Smd mift be pud fwr Chr'4 be^ f0t€ WcMM rMivi^ bim i And n pi' wiffiU:' VMtftli 'tt« urdmmi miMfnmHn tbi benrtfir Cbrif* ^tlf^iiifkifGbihfrti.'And tbt Mt^%Mi9Miiih ifwhilriUs Ikft

&Tbe f^me wur^s fnfikbka fimii

mt tiHombir* 7' tbi Lird fmtmei^nkdfts tbt tmdfl

pnv^ m^i wbiB'Us mift wfr *

i^ims mtpnuedtfi w»kfXif^ii9fit'

9 Tbi tmbmtiblii^it^^^''

imHir

10 Gfifi,4ndfamddliMifntmfiy' Oidil ufnnUf>4^ir^i$b wUb bufyfbrtir" limgs irfbimik^nm'tbtf fb bmj^

'If" ^

looks friMedJfy^ttesdik^ Printer

^ ^

Ky wb^ft btms Mrifkradky f.Wam qf Aflur^noe, S^ v^ffi^aton, /$rd^ iKrii0nedyritbt§%^mid 6 Temptation. 7* Drikrdon. '8. tin-a t9 tht Mimftersrf k: And CffrrUtAltM&i f^ DircouMgemencs biifii t0 ittqiifti mtd tetdf U from the CooJicion it fclf. UcWnrU it 10 the mmd of G«i; I in cfalnccn Scrmons,on Tfalmi^i. n.

wiurs in J&ftnft ofanfcUntistDn 1 Hik Four Shmom conceiiFiAgi nmtwbuttktjlbiMA: \ 4 SinagiinftiheHolyi^ioit.

cmtr'mjkntf fus « vi€^tf of

bert is n fitrn b«pr wbmrnUb vcred

5 ^ms of Infirmftie. b

6 Tile fidft /fpofib ttied ind dirco*

[^it /Mpf trii tki btdm if cm

fbtturs*

b^wbi kn triif fitrtai ftft

vr.fnu ^ F^K.' md^iVitdeiP'

fcmftiknoffih wbm^Gid€tUs 'hi (Mtf thMi Is \imtiMfih ^^

P'-

7 "The good ind'aieans of Efi«Uiih-

8 The great Mam 9ahb can do.

y The grfiic chlqgs Fiihh can &Ceb

ID TheQrcac Gofpel Myftery of chc

Saints Comfort and Holinefsj opbicA

and.agpficd from Chrifts VtiMj

Offiic.

'^X^ ^mxA power to- Tempc^ and "CliriftsLoTi coi and Care of hia ■feople under TeApttiion la^ Than)tfulnc6 required io eveiy

Books noac Isf Mr. BHikfits 4i

\ Voluais inQuartO) are printing. tCondttion

13 <j^9ft for Grace. nimnfevttdto^ksifMr.'y/^ WBBL^ni^itiCtUttUd im§tmp'

VoUsmss* Vix. nftmiUj^ibi mlt fkn lifk? »am with|i. Reveiadona 0t YiG-b.NatHril 9c tupematuai Dreans nprieffi'ona with, «id wkhout i.4.Liglit and Law wiiMn. Y. Di-Provldcflcctf. CbrlftlanBxperl-T- Humaifc Reafon. M. JucKcial Jogy* DeliYcrcd in ScfmoniJ on r.ti. ij.

:brilf mrrMd:Y/htTdth t. The 9A of ktrfooL a. ^ The firft ind effcds of his Deaths } His Afiii-

^4 Tbe Spiritual A ft Iocs of fabh daMb Natural ImpofliUlItica.

1^ 'Bvangelical Repcmanee

r6 Ti^ SDirltBai Ufe> 8cc.

17 The^om^ of Canaan*

rS The Saints Hiding flaccj tec.

19 Chrifts Cbming ftc.

10 A Vindication of GdTpel OrdI-. nances *

aa jGraccandXqye beyoad Gifts

Ux::BriibtmM^ cH the Rertladoo.

Claws Chtrurgery.

Marks of YaltatioQ*

Chrrftiftfis Brigagcmenc t$s the Qo* eof Ifibe 4« Andhis'(atbfa&ion}rpei^ byjabnQoadtfiH. ^in.Arc opened andtleered in Scr-I Great Cborih Ordinance of Baptifim s/6n ffii.^ }• 84. I Mr. Lft/er Cafe; Containing Us V%z

4 Lifunr up fir tbi CdtiimsjixL I titionSat^arrsiihrlb aodSpcecL o4 s.-^foitftt. ^, Weakjieftoff

«»

^—■ » • ■ ■

Tii^ivi n$9lcM tf Hr. ]ttcfmbh Bor^ /^ndtciRbCliapccrs«fH#/r«*

roiSihsmetfpuMfbed $ ^tf/t ^At Tfxf5 •fScrifitiin ufmvfhkh

» Godd RttxmdlhKftln,€3r ChrlAf Trumn of Fade ^ iIk WocU. WlMreflf^X>pcnecl G6di cioccdin( wUliiizocleo be Kccondldto Mtn ^ Ami oomiBtKling fiis'EiniMt0a(!ocs to tte £iid From rC0r.5« i>, io»aLi.

a The Rare }cv(rel of CMAms Cdi-tpamtnty on Pi^ije 4- n- Whcrcia Is flKwed, I What Comcntoiemis. 2 It

ii in Holy artMfO^y^^^-1 '^^ ^'

txacyfinofMunauriflg, t»I tMeAg*

gravarions of it* ^

"} ^^ffel'tyiiflnpi on Litr/ff i^« }.

Wberein is (hewed, i The rtglTt mn-

of duWorlhrp bfGod in GenQlIi

8^ AaJSji^i^iiMonrthe ^jeiintli»" twelfth, and thircecmhQupMraof « H$fiM, being now eompleat.

> Th€'E9iitflMi$, ottheei^ ding finfolneTs offing on/«i^'A ii* ^*

«^ Precioos Falctb oo • Pr^ t: s;

II Of Hofe,iWi/«i»i3«^ ! I a or Walking by ¥ibt, oa 4'. tor. ?, 7. Mr; Bwto^hfhk fifty aiae ScnBofii'

on MoHl^ u. aft, a^j |^ Aae^

'Printed-

A GodJy antTFruit^ ful Ex^ofifiOH, on- tlie firft Eaiftle of ?t^.

Roocmng»heBoTdsriippe^ic|iyerJf^^ of thcWOrct

~ of God at Vedham uki M^^I^gers on T^aartiam

the' Syfian; Bu'DiftaCe and Cures: Difcoimiog'the Lcpfofie o(Sin and. feIf-lo»e^; withchaQv^ vi\^$fiS»i denial and Faith.

Mn /tijpx lili TfwmHk of'VkuiU age, ■ ; Tke Wond^s^ofthe LoaAoo^.

XT WbdeiA is (hewciih t ThartlM OKiTerfaciott otJelceTonanftbc t** Im^ wlbtcooMbe bf thi liglknf Nanire.% Bcyoodthofe thar Uaed uifif JcrtheXaW.^ And iutaUe'co wfaae Tmte tlk OofiKt holds lor|k To whiihrls added, Tiif: «ij(»74^rk^

.5 A Tveatife of BgrMrwUki-^ a^:Wberein is fljewed> tWhat &arth^^ iy/«sind^dnefi; is, '%»: The/gicat Bfii i Uiereof«9d JPbiL jt^an of ibe.'tf^.vci'f. -Akb, tn thtiaine qobk4a.j09mi,rA i Tttm\k/a HwMvn^i^iikdjkfii mi\ >

4A»i?:iy^^faciwthe(«i]Kh,fiMi; ,.vV i. r^^ i fl

«4cbi j»A feniltb Qiaptoft o£ the lui 96 Jmattbew^. Of/

lrAftA^j^ dktkeiriild^iiiBtki

■ «■ ■Ail j !%M^»^^'*»^*'*^-*— —*••" -"^

--.#

i^Mt#<P>«tici i^^<tttr.€ete, i^rifCr^

-^

*StM DiGeijpliiie of cht Chorcb is . Yiw ^bt 'i nti t fcii dth thterprintdJ

T%e WlicrV3ttiartMf iMbu Ocy <yoJiBwct fac wi m of tofc lo t

focscesof doDiftdcfi '«i4i|ldonif tlie McJI^lKt for tlie core fbr wmui pltlaly «pMtn^ tiK Aiitbors Viftie^

fndMtSodiraidiHjfocbipii. 9d^l tS. A fare GoUc to lifted bgr JHf. 7»«MririA<; Ii ._

aCwfk/r Mr itfpJ^ III 4if^ ^#tai 1/

^ TbejihtofMferveHfltltli*

4 Tilt pmcmatftrri dUbnlcr ^

,^ Of Mfdiomenti^

^ Oriboari^t6aliii|.; •

^^^ ilDlfetfa, ^-^

;t OftieadJDifetTcf.

> Of atUaieMly mSllct. ^O .Of Lower belly Difeefes* 11 Of Venenous Difeafci. -a« Qf^bUicenspiibfcs.

»

The fitfi Tifeaiy fo«tBooks.Are ill .caAed the Pri«kr e/ PI^M^ Wheteia li^nly fee forth^Tte Vi^MTf iCMj/ify ^miwei, tad fctefil ibiis of Si^

Together with the Care of il DiMct Ijube Bod^of-Mlii-lkioea Tnilfla-doA of the Works of (haft teirned^ahd iUfl^WM^iDoftor, Li\mm Rmv^pTi now tivlnsi jCouocelloc and Phyficlan M thef refeflilClM of Vtmtt Above Aftecii thoiifitnd of the (aid BooM io ILndn ;h«r< ^co Tqld^in «^rery fcw

of ^ChyiurgcrysThaciftofiMrimheArtt ofHeaDog^ Mcdidoe, MflNbmar Opantlon* Bcjtis an jArnatoffi?caI I>o» fcHpcicMi ot the wool body of Min aaMl itifaita,wkh their lUfpe^tfe diTeaftty' dcmanfirarcd'frooithel^brkk and uCa -of theiiud Parti. !if Sii Books of . iidmimi trat tf< r>d » randodomed wMfe ^ an hoodted ci|hty .fiourfigntcs cw ia. Bra& ^

Mtmiffwxt\a. is etaaiy ^iefcribed^' fev^Ptftsof the Body of Ma% IUih ftfMd'ivith Teiy mlay larter Bca(b* Piaieathatt efcr was 1ft an|liih ba6Mi\ 17 A llradUiioo of iheMlrrfijln^^ /tfiiiy,iikdc by tht<:oUedf of PbyfitK * mof iMtdm, Wterteito* is oddcd^

Thel^i»G^cnsMMIMa/Pf«/e4 • a* The BadD»«b^iMi Ariarnf.

bebiffoo Aftrdog^nWicalDKiftdt

of tte m^Hcrbsof thbNadoai.

whcrHilttiHewadJiowcoctticaflWii ,

(elf«£ noft DiAafta haddem to Maiy

Body, with (iwfa*^thki|8 as gi^ow la .

BadM» and fortheee pence chars«b

AUb in the iame Aook la fcwed^

1 The tiflie oC'gathetlng al Hcthsb

both' Vdgatly a^d' AMolo|iaIly«

k The way aof diylaf, and kecplns

ta»aiidthakj«]pfyfti t Tte wqr ••

ofoiaUag vadkfettUg jl aaaoMr of

•lefal Coa»ooods» osade of thole ^

Heibs. TtewAyofwilitii«theUe^

aidaesaecordittr to the Cao(% mA

jMixture of theWeaii^ ind the piit *

^^rJHfed ly g>etef Cole, Printer

Mvffary/i

by tk Attbor )ii cvtry Ihee^ and Ultt*

ft Kew Mcchoaboth of fiudyinf aoJpoaifiogPhyiick. *

|i A Ticaufc of (he Rickets, being A DUeafe comraoa to C|iMrtn ^heum h ihcwcJ, i The fiflence^ 2 TheCaufts^i Tfie Signs .4 The RaDcdicso^c)i€ Dilcafe : Publilhcd b Lado by Oc.GUfflm^ Dr. A«i€i nd Dr. tiffrnmutr^ cnoiflited into Eng^iii And cocrefted bjr If. Culr

II Medicttoentsfbrtbel^oorj Or Fhjfick for ilie Common People*^

14 Health for the Rifh and Poofi by Djct nichottt Pby&k»

The Lmi^ JAfpenf^^ry Jn Potto^ of a largf Charaaer In Latine. The Imdm Uiffn/dtory in twelves, a final Pbdtet Bbok In Lacine.

SH Scnoons pccachcd by Dr.

1 The Beancy and. Sweecncrt of an^ OOveBranichofPeace^ and Brotherly

AoCQKmodatloo budd itig.

a Troth and Love happily manltd ktheChotchofChrift.

% The Spfiff of. Arengthening Grace in the Kock of Agea Chritt fcftti.

4 The ftrength of the Saints to aMkcUiB Cfarift their ftrength. :

5 TheBeftaadViCorfiofn 4 6ods Eicroali preparatic

Pyjpg Saints.

^jWmlmii then BiOop of C^t^r

Abrahama Oftr, GodsOfic^^c: J Being a Sermon bv]4r.lley/e> bctcrc die Lord Major of tamfML

% S^/Zam. $eriii9»,. bcic^ n Pattern of Repentance.

Ewpmids Deliveran^ from the Nonhern Presbitcry , compared wiuSi Tp Deliverance from the Roman I*-pscy. In a Sermon en the 5 of ]sr<n^-t6su before the Tarliamenc. B/ fem Sferry*

The Way of God with his People in tfaeTe Nations. Opened in • Thanklsiving Sermon j preacfied on tbt s of NMvemk. sJ6s6. beftre the Ri^t Honorable, the HigbCourt of Paniament. By Te$er Sterfj.

Mr. Fe4^ Sermon before tike Lord^ htatoT

ObtfiukSeinmk, A Samoa. ttmfbU. A Sermon.

A Comaemoiidoa of King CbiHs

ftia Iflauauntlon. In ft Sermon. Bv

TheMagiftratcaSupportandBar-den. By Mr. Jobn CtrieL A Sermon.

Mr. Owwtt ftedfaftnefs pf the Pro-mifea. A Sermon. i

Mn Vhll&ps TreatlTc of Hell. ■ 4, \ ^f Cbr^fls Genaalogyi

The Caiife of oat Dlvifiot^iiTco-vered, and tfie Cure proppondid.

Kfag Chgrts his Cafe, or an'Appeal to ai Rationd- men eoncerning his tryal* . * .. '

. A Relation .of t he Barb'adoe* V A Relation of the Repentance aa4 ConvfcrGonof thelodians ii^ New-England ? by *Mr. miot^ and ^^^

iV>«i*««MM

O

*«t

mm»

:'.•

C O N T E NTS

O F T H'

Treatifeon «5\f<ift&4 ii. t8*

r

iJ:AP. 1 UfbereintTbfiF^f, I. Tw ©rtrnt

dance of thhitierfkupmi i(w formeri »nb At

Scmi^^OKVol^ofk herein, i^lht %*

tui^^Ofeitodt. 3. l2?e'Dw»/«'»irfie«-

efutto,^ three partx* i

< Cbififi invitef to ccmemttobimt vfbidj klaid dmii

, in ihhdodtrim* 'that they whom Chsift calls to.

: come unto hiio^ tre finch as Labor and ace heavy!

: l«<i«i^whefihtt z.^Uiuferibe Jwdmofiherigbttei^

; n^eftheLam, or a. 'UiKfcr tftenHsijVt tfibeirfinr. I

■ 'Uadira^y oMtv^ard troubJct or Jlffii^ion* 6,

Chap. 3» Tde^wrilm wyfcr jiu, fc««I <^«»» m^e , ^l^iietMMltfrA i» If^ben tife SmI notxmijr ^^^jifrn^

* bmdetbLbuthfirOMeoflbefBfvilofSinifithereaii-iyofih a.<Fiii4/dit*e «w«f*r/ tfetft dtdattendSifi btforetovanUbandcometenotbit^. .3.. LooVKP;

w^<Mi: ♦.. Tftmbtef Mtbe Ua^ tbouAu Md\ TemptationnoSifu s» *F^ Siw te*ro«A w*e»«l

bp/«ifc^ afjb^noCxeavn^hjii^i^Pf^oiumtt^ii

:l *^

tbtrem. 6. They ^ehfpltfffra/n.Cbrift. ,«s Cbap. IX. Pfibin^den^Ca^r^MhfffJind^jali tbeniiCorru^oninihe-SauaT* ''Rriiu a%xr4m^ I. Ofgrief. a. OfSbqmt'.i.OfFear. v Of Csre, ?. Of^Laior tmd TojU 72

C3uf. ti. ^Ix'SUrdmofCiirupienScifanhitteM*

thtfharimfinit. 3. lijt a CavlmiMLbitrJm. 4. , I(.iii4i^ef f^oriwr ibingf to hia butim. j." itw « burJUntq^odbitt^Af. ^. ^It auAgJ k}i fins bur" denfometo^ttberf. .7. Itmaj^ffbiin^urjenfiimr lebmflf.. e. WtwgreivouifoixtCfKt camtibe ndc^itinthftJife. ,....'■,' .81

hip. II- hiihatre^stanuptimi it'll <Burdm-I. Intbaf mr naturi it oppcfite urns' the very no-lureofgid. 1. Uprejfethican enxry holy iSutj.

bMba%iiitjrem.KbfricctiU^iadi^fitt,may ftr>M.i

;., It^aimabtlltbeaHffMyifimrtfraai. 87

CbfV:^i^yhiv>baln^axthfflfrmgtaitdmiluint

.^fcarupaoif art yrryiiutatfpm, .1. ^TTxy conti-

timialfy -fMtigaiTifitht&liiril^ of.qria in the

btart. i. Jbtrarf juddm, . 5. tbtyfrifuU^

m^fwttanddifcrder-'. -f..Theyyr'or^vert'Mali-

IfiVjly! ■ 5- T'btyKaklUffsrtiinilytodemJr.birf.

-.. <>• Jbtjunnxrymfisflmalllt. . 7.. ISnarc »ct-v

,,trtvalml. ■ r ' 5^

caifiiiiorrlMnon.Oifhen UfriroiV i'w(aliMj-*f beart,.a. 'Bytt&idii'dilliamrfd.' i^<JiyUiur llBlxfrefsS/m it fmtdaii^td. '.'4, ?B^ U tbey, ovtr «himi^prcvtU,artmadt nftkfi in their placer.] i, »p-«2'i><>WioW(>ffra£i><j»» mademprc^aA 'I'-Jfi-.'n'rAyourpedceitriif^DdJtdijiutiti.. • 7. Tberehy the ajjurimce cf our Sal:idtii>iiiijhais«.\ " s*

"VO*f Hie. M'lMn/'M^ wtrv -tjm mv» ftmmn. nwv iLrivc ^

..'a. not ^U^migh^t^.prktl)fivveASoui.-3'.That .. ^eje vsin tbtm^tr veer^ .iaett tbbd^. ta pieifie

. What it it.'t Wiethe buraefifvimiefi Uxrn^Uid.o~ fenmttveive'PartieHLirj. 1. There k tia mvsrd princi^pf doing* ^> }iiment}f(itareenl^wider tbfi l-awJ, libw-eV ii priwifle contrary ta ti)a fer^r-mancetlf<ire^. 3, ^w^tir^nnMrt^ vitbiifi^, gminsmSiipily^S^fv^wterf^rmditty. 4. -B^ ^i*?!*" ffrfonrmnces, riwjiif fontraS rtwre^wih irp-0K»I>eir SoHfr. 5. ^<bdt tl?ey_de>.inObedimce Hiitailtel^ir :n^ i^t ffj§^^. '■«.; Andmith ,mudi,BraitJi^. of Sptrit-i y, \^(^iu comes of .jMOfTerforiaMcef. '8. Tbeythatpeifarm ■'Duty innnver L^<tdt»Ayi HtvorartMmihdren^, prhieih Uf pea£evf^.G.od^ 9, "Xhey h$unif.tut vebti^ QoAiU'^tp4ofv>emjorre^r_^}eai^^ 10. .'E>ey iirif6rcedunM^'pMtiAf,^jlamljit'J^^ei^yt qi^up-

^(inikcJ^4^a,.tf^^hioti^ki»dtfti>lCeofatberVu-.

tklffg'^fiaterconctrn^aiH Wbi^ (fod raparetl^

ofther^y 4tthifa^e fime^ lU Tb9«^ ^J£o on

toylim, yeti^jiaptbey not vfiretber tbty fijidboUvut

' 'untotheeti^', ji.,-f,DKif^fiitmUiation andteou-

ii^'/or ;tf>t, daa^ wi/^t »t>e> ou^ to do, bindtrx

'tbetiifromdoitigrvbatXfodrftiuireJ'. 5a

Cbap. 10. Xbe Sad conditiou offuAa$are tntdef

tbo^M'dehof'Ijgal performfinctsfet fertbinSixl

"PitrtUutflrJ-t. y., "tbataififhjhould be Acemated'

theiri>amttefi. ittJfeiv'MJfrry. ^ 2. ItkanuMttt]

tocaufeharathduigt/tsof^od' t* IteauJiHfgreail

4ifcouragemetit. 4. liey bria^ «i t^>il rifotV.

dmfmictoiiltclbtrt. .7. hmAesbimjfHTienjbme

uUaU}., 8- Vaa^grtivoiisfctvei:, M camuhe

nioftiinwhUfe. , ,'' , gj

lap. >3. iuwbattt^jCcnufticn in 'Surim.

I. Intbax OUT nature it oppofae uittoihe very no-

tmofljld. 2. Itpriffelh doaiii c-icry My iUitf.

3- It affiirdr mata fff tai) ^etMftafion, -4. (t

- bathtkl^otJraotifihenceaUiiiiidt^fin,may (brim\

;, It ^aintaltae/kaaffdly^our graces. s>

Cmp-.iSv "^•f^"y|^^'.•l'efitrril,gjalld imilumt

, ifcorutietf arc ■yeryliulinfpTa: ^.' .tlxy ccntl-

aoHO^ -f^coiaijiji thc&nriti cf'Qract in the

heart, l. Vxtarf fitdden. . i. "Theyare futt <f

coxftifumaxdiiicrder, 4-.TIx)KorijiKry1itifU-

^mfiy- !■ jyeyKduh'^cpbertimitytoiomircliief.

-. 6- ^heji are wry fmfeafonaile. ,7., They'ari very

^.prevalent. p^

CwpriJ- T^^ie'B^^iru of fie farmer fifittt. t. me-

■ eaufe:<m-rm'cn,Cv(hm it fr^eyailf\':iratfnflb(r

I bfart,.-%. 'ByteGfidifd^mmrM.' 3^'Ky it our

bclxfreje$m « Scaniahyid. "4- % it theyr owr

m><'»i*preiiatlSfart,iiad£i,fikfiv> their plaarJ

S. ^bfiehtHtfttanf^fgraee^fe mademipn^a~\

• y-TberebytbeajjiiraitceifourSattialiaiiitJbaliia.]

■ ^ ■ ■ ■ ' ca

' t ' Pasc

fonr^^^^^nittr, ti^cturfeiivHfeofgtaceitd ten-

S»kHh tdntimuAMtiw, ^4nd whjf QoA fi^t cofTuptim noti»id^ffahSngthgktrrda^bnm^Mre' of to rmmiinibe^(^ttits,%dAi^i. U -^hatl^rr^

^beirWim beexerdfeii' -j* ^Bfr^hy Hhej/om ^^

^»^«Mce> ' «.^ffer«(F/iM<tl^ \ijjmmhh Wifdoiiu 6. *Her«ily mamftft hh pfiice in laying afitmbtitig Hoc^btfare^ewidigd, 7. ^erebi^Saintt may heindtuct&tt^Unimore after ^Reanm. VMt taeo ^ Ccnfequencer ijfidt^ fnm benct* 1.' %b&difftren-ces httvneh ffce ftn* of ihe godly^ and the tvic^ 2. ff^ iht^amitgt on jo fddly iH tMr nooiex.

toj :ittp. iB. Oftbe'Bttrd^iif ot^ward tifftHomrt and . tbegrievoK^a)eredflaidopenM ^eeJParfiai' Uitu I. IntiMnMoti^eyareafift cf^ atrft ^MftLaio. 3. 'theyMttdermu<»indon^'Sen>iee to§od, 3. Tb^ open he^forward numy prtng Xemptaioiu^ WbyQodwilbave bk SmhU to be

uttder^it*Bkrden,^^a^y'^'T^^c^l^''*^^^^ hft^ridmsiolwnorandobey bm, nxerfy ettt of

• Love, z,,*SecaMfebe^(jimeihihanBiti ibett eor-tupHonrmay be bi^ moit^M* t* *Iobtlt fitm-blittgblo<\tptbevnd;sd*^ . ,^. . .,,"^

a«pvi8; ChrifirlnHiita^ii i^Sliwrt-/, Md^ i»W w(»t^, Coiae unto rtie. Pjbewi m fhe ^arSeularf: u ftifiiloAtoprtPm;M^M-fkffieiMtSan^. t. It implka» M^tOfflik^ upon theCreahite* i^ AjhrMofmbeifitMer

I• CWJ5. 5. Aj^i^ ^ ^9aaS mOxtbHfifoA

life , •' ^ ^^ '"Jf

' Chap. 19.1

ThfiOoiLttntf

Chap. Iff.. Vap^ ChfiS cdU Skimri m^ i^yjet

Vartieular Simurj. ^Aad.iiaw to l^^ ibi voice ofCbrifi* . 134

Chap, aa Tb^t that k nothing PtMirti cf Shmiri Imt t0 comito Cb/ifl^ wpithmMj^orifeMencefari-fitfgfiwnbenci*^ andt^baihoA item laid ip)»ri in ihettp^farnw Cbapters. t • iCbert k not any w6r^ limufireqfdredinfigdfst com^t^^ CbriS. t. "fbe Swl fUtdfnat to h€ trouhUd about the time 4nd Mdmeafiffrt cf its humiliation before its coming to)

': CbrijL ij^. *tffr about r^bat yin^^ Chn0^ h^Otteiis coming to bim. 4.. ^bat the lea^ dtgreeofVaiA mUgiwtheSdkl intereftinChriji. y nMtbem>rl{ofVaiib kfuf^rMtHraU '6. That VaiA4^a»bumkUng^(jraci; 7. ^at Relieve! s afii^ f^nrcamingto Cbrifi ffyoulA he vpiUing to do and fuffir much for Cbrifi: 8. Ifcjft tb^y voro Are once in Cbrifi fjbalnwer be c^fiojB^. ' 9* That they

'' Iffom nqisshatto d^^wben. the} loofe tbeir intereftin Cbr^^ . t30

Cfaap..ai4 ^tiffne^Us tobe obferved in rj^t tbming

. t^ ChrifiL' I, ^fi not in outvoatdtueanStbdt lead

• t^bnfto hefAre Cbrifi binifelfbe enjityed: 2. ^ch roAer upa» Cbrifi fjimfetf than upon the good

' ^im^ofChrifi. 3 • Come vpfA)lhi whol fouk^. ^Psfep Cbr^ contimu^jf in Mne ^ye. 5-. ^e canaint.^

, tfya^wbiotfbever l^sthee fhm ChYi^\ cornel" hot fimk(god. 6^ Tafyhied'andhewarrof all difcow-

/ mgementfy ^ bindrahder: 7: ^l^ptheV^art fiS tending to Cbrifi.. 8- Qheupttkfelfro Qdds Sj^it, 9. Often renetJO the a& ^/ eami^y vonm often

. tfiO^fi., ;-' •; •.. ■'-^'-' \ '• 143

CMp.zi^ Tiivenioaiif w ^W'Sipnery to^Cbnfi^

•^-.

Mi.

Ojii^ncs.

•^

cKM4to<Io5o<Hl<*nto tfoe'SoW «f mew. Tbtrdlfi

ttt HHttiTig tht 4h/}ne nature mxh the bmane,be

■ bath 4<fne greater vporj^ than to (art» a [wU) 3*

' *1feH th^ ^tdidhr* 4. He Ae^erne^ that wejhould

- cme to Vm\ j/ "fhe foul getfittfmhe good by co-

mingf(KCbrijl inftanc^ in fowM^oAaru 6^

fFearemiferableinourfehef. ^_7' Chrt^wU cer^

taitdy receive tbemtbat come to him, vpbicb H ope^

^mdin^jreepdrticalars,- 8, Wejidiidingre^need

^ofChrifl. 9. rbenotcomingtoChrifiikrHla^ra*

vate aU other fitu. WitbatianfivertiriiofomeQbjr'

ttidnf, . ■ , \ j^^^

Chap. 43. 1heVo.Hrineariftngfhm the depmdance

of^jepromifiupontbe Imitation, tha^ (jod vnU

. hofvtuttvbeht»earecomhtgto Chri^itobMve rejpew toour(elver. .'.'', -.^ . . *7S

Chap.24. Ofthere^pronti^ed by Cbnf mgenial: Jitidtbdttbertisno *^jifor a Sout oKtofJtftu Chrifi, . : ■ ■ . ^ . ■ _ ^ . »«*5

Chap. aj. Six <I{.eafonf of the former po9ttnf. i. ThefouloutofCbrifi is departed froHtQod., a. «-very man by nature is an ertemy to(jod.' 3. ^^"^ man by nature ir bound over to tite ju^ ef q$dto anfwer to tvbat be can charge him vo'tilb. 4; "». *

" mvn out cf Chrifi there is every thing to diffatt him. s . *Bvery one out ofCbri^ H condemned, o. Such every moment may be ptiingjid ^into Hr^lf V

Wraah. . \ . , .' ^ ^. **S

Chap. 26. Containeib, I. Jtfurther coitftderam. (f t^refiUficoriditimofmen outofChripr^frmVvoy. 1 ii^ 0^ IL ^inx<^af$Mtherepf, ^fJ^JT^ f under the curfi iff Qed. %. ^creaturetaretbar I ■ #>iMHtfr. a. .Mth^rioaiesofGbdsifrovtdeni»*ir*

The Contems.

Pape Againfltb^mm 4 jiUtbtirbeflfepvlcefarereieiied. 5 Ibey boTiK no refuff for comfort. 111. twoconclu-fionJ from the premiss, i ^ojimenlweandperijh in blmdt:tfi. 2 Tbtre k an infhfficUncy in al tbingj out ^Cinriji^ togi'verejif tvitbtbe^eafon/ thereof. . Z05 ]^apl 27 TT^e infuffidency cfenfery Mfig befidei Chrijt togLver^ to tfye Soulk finrtber enlarged, vpitb feve^

, raldwce Confiderationr " 210

Chap. 28. Oftbe^Refitijot a ^eteefvsrhath by Cbrtft from Ae guilt of fin, laid put in ten Vamcularj. I Cbrifi takfs upon Umfelfal "theftn of tbeni Aat come tabim, iyfiandi charged p^itb them before hie fatfjer. % Vefafixfietbforfin. 3 The wratb of^od h ap^ peafea^ \f He ir continually at the right band of bis Vatber to intercede for SinHers that come to bim. ' S TbeirSomUarefprinkiedvrithtbebloodofChrift. 6 TbeSoulattbefirfk coming to Cbrifl, if made fer^ feUlyri^bteou/before Q^d. y Cbrtft not only wtder^ tai^for at tbefntJ paft, but for al the fini to tome. 8 ^mkfi9^never return, txben it h once tabgn off. 9 TbefoKlatitffir0comirwtoCbrifl h clodtbedmib Aeri^emfn^ofCbriftl to Sucb arejure that the day ^judffttemfhdbetbeSolemnity oftbeir abfolu^ tipfi* 218

Qiap.39 Hie dtliverancefroniibeLaw by Cbr^fet out. I Vrivadvely in Jive Particularf. % Vofi^ ^udyinfheVointJmore 228

Chip. 30. Tbe^ft that beleevers haw frcmibe burden efrifeLawbyfomingtoCbfiftf laid out in ten Var»

' HoUatr. I "tbeydonotftattdorfalforlif^by the Lam. % TbeL^i^gyver k the^edeemer. 3 The' kaftf^kjfQracekaccMed. 4 Their vcnl fhal be acafuA dime deed. $ Obedience h retpiired in a fmnandgpnie way. 6 The grate ofQod in Cbrift , d^mdetbebeatu y Tbetrfinmalp tbem an ob-I ia^Qodil6m. 9 TheybawCbn^undertake

ThTCohteflWr 1

%wTii.*^ - . ^T Tli *

I

Page

/*r ftbent d» <t /«rer>^ 9 Vjey or e Mivered, trndfti fatijfaSHm u madeipthe La» 10 Vxyhafveafff ranee t&«. thej yM wiefiorfeit the covenant oj grace they are under bffihrift i54

Cbap. 31 ContMtieib diverxCenfequencei from we r^ ^Betkveryb0vefrom the burden of «fce La^ "^ LeffmrAef are iai^btfrom thence 34J

Chap. 33 0/tfc« red from Ugal performancef, md tfe< /n^raJ waw bam Mt r0 fomet from Cun^* viz, duties are deHgfjtfuU tc^tbe fault becaufd CbrtftrOt

] dersQadunto thefmlin a ^adont waf. 2. Twj are not performed as fatisfa^orjn hutat t^monie. aflove and tbankfulneji. 3 C^^^^ bimfelfofer/ «j the dutiif to Qad. 4 ^f are fer^med nenfvi toM in the be<^rt. s TheyhOve^ Vftmifiit joyne,

tviththem ' Z . . *^.

.Chap, i J. Taw other waies vo\xre\y thefohmrfamt 1

. depredt toiibfome confey*«acejfro>u the Comet and It

., ufeoftbevabaU The Tufk way isy ibatvphtt^ tl

\ Jmlixpiirfmnihgduty,ibefirengtbafituconuma

lyrehetved. Secondly, IbefoutbatbthelaveifQii

fiedabraadinto tbe heart, Tite firjk Ctt^emtence \

bafttnefiof^Cbriftianbert, Secondty, Venceo

meth the perfeverance ofMeeytrt^ tbe t^0f ml

' ta^ercifenif/cbfai^.in.Qjri^ . . ,. *' M

jCbw. i6 ^Ijwetii the^^tffam t&« re»;M»H<to'-«f Coi

ruffian to be Santli^atian, '■ and that ^aUdgre,

%i^,Laidope9ittfixparikttlarj. i bit the rig

temper oi tlx heart, . a In it thefouldo^) ingteat pa

. attain it/end. 3 In it tfje punifei tbe life ^^

4 }traif€th the fbutabove the region (fal oranMeA

It twhet every thing to good.'. 6 tf if the heig^nM

■ of^lory .• / '^

Chap. 37. Sbemtb that :Santtificatian u titty *

CM* ■ ' • ^Hl

I diai>,.38. Sbemttfhovt our /«|i»pc«t«w W|wi«»^< I . ^- • •.■ • ■ Clfi

Ciuicddts

p^

I, ^ci*f>>»K^fwrfM,iH«rj. -I Jf^tvMJtheetidafbiree']

IgreatOr£aaac€ apfoifitrd by j^od tofaattifK bh peo-flu 3 'Hii^d'^bu appointed to mortiftefin. 4'B/ tarn the atrfe upen the heart it tolgrn atvay. s *By bis muptfmkb'Bmetiv^jf banji the bea4 iftbefecotfd Ct*aunt. 6 htCbn§art.tbt^rot^fi.arfftnKntf fer bttmefitbttcanbt 300

Cn^ ^ ^CMtMmmtKa^rm^'ArfftmoAtinChn^ ft€ t^imft, Vtr^ In km the foul feej tijegreaifjl htoA b€ l t » eei % it0ad g«lfei ^aif^ v Sm. Secfindr fy, Uhamitfiu tbegitrntefi *Batndcf Stain (jffd. 315 Ctiip. 4o Sbepf^ how SdnBifiea^m comes from cbiift^ inftxVariicMUrs nore. ~ i. Itk be ihat rew^r the *Faihfr ta tl» SoatL 2^ Ibfou^Cbrip tfae tave efQod iffii^ ajtrpadinto tbt htart, 3. '»4i/ lbe7r«i(i|V ^' '"^'M t'l.''' '^En-oa^gb bin, . 4. ^ In iwHtfV the Ordinances are effifiuaL $. ^ Jend/ t6e5«trfri}ii«t^j}(dpi»., ti. Cbni/Jl^lc/iarlK^eiiri

L Utiii^^rfn^ betnem betttvers dad&e j^i^irtt •itoi^ SL Weff* ^ ditfwn^brtiwni Ci-wlii; MdtrmbelineB. lit ITe/''^^'f^''""!^>/^'^* » Ko(M/ OMd.CvtKiutnit to Uve hoM]f come to w^

Cbrtff* .ffllff.iiV ^ iw^. V'.^e:^et bindrtdTfom eommt^teChifii at&ettjioMbawnotfo miic^Holi-'. K^s^iijm^^e-. Vl.'BvKttii>^kixrmbow\o^itr' .derfiandf^fiariAi.- ',< . ., \ 327

i|ii(i(wJ«iw«Seni»dJ5','Fi'crfitfcp;gredt Lwel ^ J^ii()' eor^ttjftionJs^tb«, ^riien of Cbnjj j

>••*■•«

I

m » • ~ / »

* ""♦

ti •■■••■-

»"...

>«

' ». ■k * '

•V •

* -v

,Q:f

'.. « J

^ i'*

Ai

»'«

J \

•- :<

;..',«

.J

r

. i;

' I

•-1

L«» Mr**** —

• iai« AW

\

I

1 r***-

c ly.i" *^ ^

RIS1

Inviting

S I N N E R S

Tt cum to Him fir

REST

t The tmfif tfSm. _ a Tbf tMrda ^ibt Uw. J The BMrJtH if Ug»l prtftrmiiH-

(U vitbibt Miferj »f thaft tbu

art miJtr tbnm. 4 Tht imdiM *f Ctntfiim. 1 lU^imof^MVMrdA^i-

SECONDLY, ClirUI GrHtoDa^ oicri to tbtm ifait come to bim, * REST from il thofc tmims. Wbcrda u fluwed t What ills f turn ucbn^. * ThuCkrifinfunsiuitiKibMtu ttmubim.

3 Sevtrd iiiUt t» fo thfavti is ix n{ftt tnAm u ctiriS.

4 Miat U^Mtr Stulnt Cbrifi.

1 Iba m (f«WE » Cbnt Gad

fitvu. 4 Th^Otnisire VMiTfwfmdt

BW tfckiSi ^txdtbtVi

tbtrtfttt i mtbftm tau

f>itm it-THIRDLY. There U Ou t IheKeft-BtUtueri bait} 1 Tht itlivtriatet firtm tb

br^bri^isi i PrivativHf, - fidvtij-i TUfit^stUtvtrt^4Vt/r

hiirdtn afOit Ln> h cm

(bri^. 4 Htm cbtia ims lU/I fn

%mdfit^Uitl ftrfgrmm 1 Htw CbriH itvii Ri^jfn

iitrdtn tf CfTTHftin; -mbt

finwtd btw UttOifttttt

Hetiwtfi ttmi frtm ckril And tnctiirtfptMtttt tmt U

ftrHthtifs.

6 HtttCbri^givtl ktSfrti vard^ffiiitiMt.

7 SemiDiniiitHs bow u.g lum Cbrijt ia SprirMf dtft

9) JEREHXAK BURROUGHS, ^rtaeber , g^ftisiStepoymd Cripple-^ace^ondoa.

TiifUcil by Pfor Co/f, Printer and Book-Icller, uidirttot It AeSlv> oftbc Priming-Prdsin ConUdll, am oc K071Q fisdWf & k < T 9

t* »•.

«'•

« /

• »

. <

1

" «

r

» . *. • * t t .''' ^ '

"» • ^ •

xn Jbv 1 o i

Il:5VirtNCJ

;'

S INNERS

TO

COME TO HIM

■ > i^ •■ li^l

"f ^ ' ■' ■■ "" '—T

QotK unto me al ye ihat- Lwtr, dnd ur he^ylddetty4nitfillgi)>tyou^fl^.

^ A f

hertm^Tfjere'} i. Ihe'Dependanceifthh-n^vrJeulfo ibe foritur, mtfj the Scope of iik 'Holy Qhofi bereir

tbereafintotbt^pJrt/t • ' - ' 'J - - '

."^

3 Tie Dependence of thisVtrfe upon the firmer^'*'

' ' I willingly have bandied: yet beciufe I would prefs on |\«4iichachl|Mkriidivd:eddibiic out Rfcooociliarfon with God trhCShAft,. and urge ic further with a fuitable argu-menc}, I have pitched upon xhtscexc» wherein we haje fee forcb the willingnefs of Chcift ea be Reconciled Co Sinners: anda moft gracious iovication of Jefus Chrift cb poor Sinners to con)e in unco him^ chat chey mighrbave Keft for cbeir Souls. A Text char breacheth fucch no* thing hue naercy and go6dtiets to Sihn&rs^ a Heart melting invicatjon. Injer.-ji, iz. wt have a prophefie, ;hac Sinners flial oome and flow together to the goodnels -j Qr ko the bountifuOhefr, of cheLord, (as fotvie of your books have kj f urely if there be any Sccipcure, that holds forth t be goodnefs) and bouniihilnefs of the Lord to Sinners, fo as CO inelc chair hearcs^chac chey may flow unto ic, it is this in the Text. This invitation of Chrift^ Come unto nze, ye that are Weary andbeavy ladetiy andlwitt^ve yoi^eft^ is thac which bach been the Comfort of many a wounded Confcience,. of many a troubled Sinner, having faftned upon it, their Souk have been ftaied^ and they Mvt beoi kept feom finking into the boecomlefs Gulf of difpaire chereby. A Text thac hath boenof as

Eeac ufe unto afflified Confclences, as any in al the [)ok of God 'y If ever there were a Hearc breaking Scrip-cure, oercatnly here it is \ Come unto mey ye that are \»eary andJxaniy Laden^ ire. h is in <t ifeU an incire fen-^ rence if we cakecbe at. verfe, and no iuor<9 ^ it is ful of abuodatioe of fweecnefr; and filled upcQ the cop wi(h the Grace and goodnefi of che Lord, Buc now, if you oh* fecve the dcpeodcuoe of cbefe wos^ on che former, (che woidicliacgobe6o8e)theii,youwil fee9 that there is io^ dtedf afomfacisfying fufaiers oC Meny, and goodnefi indieLoci^ heU ferM from this cexc: aind chough aia* 1^ofvflunqikllioQSiot.)ha^ hefadcbirText deea OHMMi Gmfie Mfstt «ie, yiihat^tre wkary and heavy laden9 andlwilgiveym^l^.i yetf perhaps^ few of youIwc obfiBTVcd iMiihrd iiniilsmitti iiliimIIjihh i

Ihe Depmdancf rfthu y$rft ft^ the former. 2

fweec dependaoce upon ifae fiicioer. If you compare' chefewords^ widiiMechacg^befaM^youihairee, due cbey ate very heart breaking exprefiiont.. Whac did GbkSt fay in cbe \«ry vecte before ? (ni go no furcher.) Mtbingf^f^nh he^ ate delivertd unto me of my Va-th*r \ and no man ^a>ttb tbe Son but the Vatber ^ net* tber^ot^etb any man the Vother fave the Sou^ and he to pphomfotver the Son wil rewal him \ (and t ben fol-JowiJ Come to me^ allyi that artt^eary 4^d heavy lot dtn^ andlwilgiwyou^efi* The TeKc feenu to be (b ftil of fweecnefs alone, thac ic is feldom obferved howcbis oomeiln after ir. Biic nowp we ihould Jook upon them thusy and confider, cbac they are the words of Chrift^ Whoafter be had faid^ . Al cbings are delivered ro sie of my Faibec,and no roan knowech cbe Son buc die Father, Sdc. Inmiediacely faiesy Ob! Come to me^ allyt th^i are vpeary and heavy Ladcn^ and I will give you

We may obferve in diis dependancc of cbe words oii die iormcrj cheiecwocbin^ .

- . • • •

I. Chriftfaich^ ThacaUhingsare delivecedcp^iiilof die Father, and therefore come to me ^ this depends upon die beginning of die ^^y.verfe* *All thipgs are.deUp^edtp me of my Vatbew s ^ if Q^'tH ibould lay ^ |^ic knqwn unco youj poor troubledaAidedSinnecsj chacin^ourne under the weighc and burden of your Sins, iWveall thingsdeliveredbythe Father co me^ chac is^ al itie mercy, al (he Riches o^Grace»aIl the treaiucesi al ifiegqod-nets and Grace tbac is.in theFarbftjtf given come codii* pence CO you, anii ^1 powe&isgivento me of che Fachqr CO do good CO poor troubled Sinners. Arid cheretbre come CO me, ObJ come co me yepoor ccoub)edaodafBi£tecl Siimers. - . ; i .^

z. 7{p man I^pos tfee Son but the Tafbir^ neither kfot^anymanwe Vaiber^ fofve the Son^and be to

^

i

A'.

^r%e, f»e<i}i^ c/ dffWkdf{

J ' * w .1

r^^iH thi Sdii will reveal bifh % thacVche iecond thing rt»fervabletnt6e de{fendant^, oftbeTewbrdfeonthefoc^ met: ffithGbrift, tHMe is atiKrft ihSnite cortuauAtoo; ()etifetiff m^ atad my iF^^her, -and I kh6w fuliy whatfo^ evec b in the mirid oi[ God che'Facber, what bis Iteacck cowards finmrs) I know whac his choughcs have been from al ecernky aboi^ doing good unco poor Sinners: cberi? k a mod neeir coii|i]n£ttOn between me and my F^her, and I alohe' can obveal the Father to pooc fmneris chac^^ib datkneTs^ theycan havi? God the Fachec made known ro them^ytiomeans^hutbyme, there i; noway forthend CO know, what is in che Heart of God che^Father cowards them but by me, and cherefore. Oh! Sinners cocne to me. ^ett is the dependance of tt^ wt)rds upon cte former* Likewise cohfider whac fbllo^r; If the poor Ihould fay^ Qti ! Hefi^d^aviour, We are vild unwor cny creatures^ we lie under che weight and burden of the f^utlc of our Skis: and (h^l iuch as we come to thee ? Yea» faith Chrifl*, iioc^tfaiftanding thar^ yet come to me. TM word ifi che Greek here hath an eqophafis beyond that which you have in your Books i it is not Venice^ that isufually tranfla-tedcome^ but adefte^ it is a word exhortatory^ not a mieet word commandite but a wordof Exhortation, as crie frftnd caNs to anoSerin a familiar fweetway, and faies, comehithtr: I come co thee^ Oht bleffedSavr* ^r, flatth che poor Sinner) chou ate che Holy one of ch(e Facber) chou arc God bleflibd for ever, andbowfhould Ibeablecocbmecochee^ now fiiith Chrill/1 am meek, ftnd I ada iowly^ come t9 me^ and I wil Ifty no funDicr barda upon yoU) tro-ocber yoke upon you, I am meek and lowly, and I wU Ihewnty iHf cobe meek and getick, andIoviic[coyoui I wil not upbraid you; if you come, I wil noc lay co you, as JepAa laid co the EMets of $ili^, 4kl, youdidhaceme andcaft me ouc, and why ate you cbii)ecoimJQyouc.dtft(efs? hucsfyov.cometome,you flialithdfrefrcoyourSoales, todbeiuceddic vluitfi§evec voke Asal be hired ubon voD« ic flial bttec an eafie voKe.

mimk^9fit1^\

)

z^mhktfCk!9ei^batdK^ it ihi^ be

of the words, and the fcope of &bem« ;.; .. !. r.r! Now fiinber for the meaning of them; connte co me, yethatlAbor. Ifie wdkrd craiiflftced \^XJLallHir1^ is (I ihtnk^ in fome of yc|ur bodki [ Wewry} al ye chac a(e weary. And ic figntfies a cutting Labor^ tc comes faom a woid chat (ignifies to cut % any kind of croidsle or vexa*^ nonthac is upon ones fptrit chat i& cuttings a cuccing rrotibie; icmfcinies k is 'ijfed foe any kind of croublfl to the world > as in %tfM. i4« T j. ^Itff^d €itt flw dMd vnbich die in the hotdy for they re^ from their Labors ^ ftomd(MiccT0ujbl^4u0 ^^iikK^i ^ jroithac Labor and are heavy Laden ; the word comes from k woiil chat fignifies the Lading lofafbif^ fuch a loade chat would l(»da Ship: heavy laden, cfcis is the meaning of the wonis. if ou that ace vfoAoi fuch aiBiAioos of fpiric, as you are even cut a^iiti youihac Laboc under^he tcotible,anguifhfandiorrov of yiqpr.^afts^ V^t^ *^en yoaiimtawttoderruehaburden^ fibaceyen^puldja^ea 8btp 'f chat 19 rcadyco Aak your fools down into the bottom of difjpaiie; you that are in imcb a condicion, comecodie; youabac eta find poreft any wber^ elfe, come CO me, and I wil give you'reft. So^tbithere in verf. aS« You have thefe three things for (be divifion

kit. * .^ ■ •• .

u ^iM 4Ufcri0on ^fliHffejvchom Cbrifl wauUinr viH to him[e»i what t kind of, papgie ^ey ^e; or ^le cDodicibiT^f Iikha^&e fti^aced^ re^tdcb comedo

- X ^

.* •• -

it TU fi»m and gracuuj wuMlion of Chrifi t«

I- •^■.. » -• !»•'

0

5 OftUhxi m^f^ L^i» Offjtrd. i

thteethingi invert^: :aioi* ..

- Focthe&a4 IfluOlrooly fjpetkof chacacdufttiiie» ctiouah the txhecc«D are tht Chief ihac I do kitend. And Ifowteofthe^cftoDly, a« roakkiewty uncothe other two that follows. FQrchereafonwhvIchofe thisfccip-» tute wras tp drfcw the Soul unto Chrift, and co <>pea the«' Sfchetofthis ptomifeof ceft; to ftiew wbac teft theSoulj flial have in Qirijl 4tM AothMtM into btm. |

t • * * *

Containing a Vefcriprimiof thmvohom Cbrifl imntes to tame unto himj^hicb it laid donni tn thk doSrine. That they whom Chri* cifccocoine un o hira,4rcfuch asLabor^ andai«WeavyLadcn. W*etier,i.*Uiiilertfae hwden oftbetighteoufneftoftbe haw. Or, 2. Vndtr the-weight of their fins.Ofy 3. ^nder the popper of any corruption. Or, 4. Vnder any outward trouble, crjlffiimon. •

J.

YOu that Labor and are Heavy Laden. So chac cteti the poiiK is,

are idled to^C^ift, Such4t(^brifi'CMUs are Such as Labor and are Heavy Laden,

.<. I"

.>! ..;tu i'iii

\.

^ •,'

FcaniM the teicc. Tfaofe that hetetorote have fousbe

O/tUhrJmoftbeLtmmQentrjtL y

lillKeotifiidtbvxiieMw^ aodfi^d ic^^ay butdenfomco cbcoi i chqri^mcMf tflyliog, ud Jdlxxing^ cogecfx-ace ind irft uiKQ ibev fouls bytbe wikks oriiie Law4)ucfiod tlicaifelvetcyc€d,fiiitt (bucpoiccaiid t€ft dab noc come ctoc way, ace cvcncoy led and tyred en d do fas k were ) ftkk in che mire but y ec find no peace nor reft chat way. Na(w faith Cbaft un^o cbcaiy:ocne uotQ oie^as if he fliould ia y V f bis n not the right way to get cme peace and reft to your foiiliy to think to briogi^ about by the works of the Law; ypumay toyl^ labor^ performaiduciesy and noC dare todo any thing apainft your confciences; be very ftttd in your Uve%be ftriving to do noore and more} And yec this wil noc bring true reft and peace unto your fouk } you wil never have peace and r(?(l chroqgh cfaexighteottf-nelsofcbeJLaw ; you muft have it by me. There are many whofe confciences God hach begun to eidighten^ to (JK chat diere is an evil in Sin, .that fin wil bring death, that it doth endanger their fouls of damnacioa eternally, they are convinced of chis^ and that they might iuive peace with God, is the thing cbeir foulf doth much defuer Q i that they might have the pardon of fin, and peace with God. 01 that they might have their conlciences quieted i God doth awaken, the confciencet of many men and wor men, who yec have no faying grace i and they, fpfuda great deal or time in laboring, ud taking much pains to get their Confcienccs quiet i there is many that btva beed divers years laboring, and taking paines to gee their con-fcienoes to be quier^ and qnmoc^ bu^ their coqfciences ever I and anon wil be fly ing in cfaeic feces!?(; prottb^ and yet they aoe ftich pQDplfr ^^d^^ijnoi (oqanwc any-' known fm j dace na n^df. any known duty,, are. coof* ftancin.prayer in feoec, attend upon the word^ -Aad whenfoevectbeyJmueWajduty char dl^yftpidd pcir. fioro),rh^,]abQrco(ttiiptt«}viGb|ai dkCK iiMk|;;||tf tr, las I diey fee) Uttle fwmtinbdi^ cfxnfa^iHoW^ dwyji only contcietice hales- chem to it, and tells chem, that _^^|y/qmft do ic, indif chey do negieft it conlcieooe

~ i;fly^ an tbek FacesF), <an<l^ ceHsl tkm^ 4h^ osuft

tiir <!^tfifd«Mai^ cMty by >ctt^ f^^fotiriaaed lorOU^ oiny and by t^eirdbeidtoii^cofclft Ij^ idd >JScffiNik Hb^ 4ierigheeournefs43if 4:fce l^w; jha^V tfeconiy; w^y chti^ (bey do t^kc co |>adifi& ehmr Confci^ites^^nidg^cirft tnd j&iftte'uticoiheiFroaU. AUs^ al[ chis^\44iiktbey ace W Rxkig^nd'rofy^Iitig^ bu( cannot do ie} fotwi^Ietbtnifefek KKg^Uoufoefsi 6y tbe L^W, tc muft ^eeds, tit^ ^- coyUng kborcbai; vtill Ditgvve rett

I

i

I ^

-' Firft ^ • 3%t L^if^gi've} no firengtb at all to enahie-me toperfBrrk duties : and chereibre cl)e Childttea<^ir imift needs be under boodb^e y as ^braoh^ Task-maAers Gommailded f^ much Brick co be n^ade, hat would afl^ (iiemnblka^) ri6iMabs to dok.: So fomeldc Ibrcb i^l^bfkts^i^ andfecviCtidk'Of vch^ t.3vv^ cornnYanding iU^ chii^ <n k giVek rK» rtt!^ngtb ac al CO pei ibun, '^ ^ •

', • . -r t , .» '

i A '

■Jinfivi "'W^ ftttftsitoow," that ISoi dtd-cmce ^e ftreagtk-tdj^fijrni Duties'.* but cerct«ily-iKiMr cte Law dfaod«dnattit8dt4)tKJie^^ 'bUl*^V» itVft&n'nh Co pn*

f<«Ki(!ii^ttHt#(tR>S^inb ofjat»i C&i^iloai-come into th^

4UttHpec#ti)m4(Kktinfte:haTpuira(t) niane^jthair'cti^y

la »

T**^.

Sioondly: He Ijb» r^^fdrer perfeB oMuna JM ew7 fAMjf^ and denotiacerly a Curie agatuft htm thac doch noc coDcinue in every thing chac it wriccen in the law CO do ic. Now wlim ihenaod women are ieekiog cogecieft'iocheir (biiit by che worki of the Law, chcy ctnoQCpeffbrmdocteftaccbeyoiJ^hci and chenforeebay taveno-rtft, bue they fee the Law cocondemn them hi* caufetheydonot perform duties in a perfeft manner^ andyetdieythtekrbeymuftgoon,aoddoas welattbey can:-VbucftfllConicienceuch maccer coaocufe thtm of} yoU haw not done enough, yon ftiU come fliorr, 4nd dnHipih you<do feme dutiei, you neglcft other duties: fo chac Cdofcieiice hath them at advantage every day» and they atieoxiciniially under the bondage of an accufuig and aaciMmfttBgCoiiCcicnce, chac they can have no reft to tbek fdiik} they perform ducnes^ 'but -qiieftton with tbemfidfOy 1iow<anlkttow that cfaeiniinice^ holy God wil aoei^ of what I ^do) and although they may get ^pMCfiora little while, yet Confciencecomes upo^tbem igaln»aRddir(|iiieiiatheia, aqdcaftsfieacs anddoimit into cnirficiiili) trfTomudi chat maay poor Creatures have g«e ftvcD, ocpeiteps twice ieveri yearr under trouUe of Confaanee^ and never had anjrreft^peace) and yec fttthavegOQei)om(iidngConfi»ciioeoftlwiri^^ but wiibalMofters4inddou^s» left al ftould notbewei

withtbiQiaclaft. ' ^

- ' • J , ...... ....

ioA befida, Wbtfetcfakibulgoes on eo ftdc quiet lod

teft^t6ewofkiof cte La^j mere k an vnfuitMen^

\keumitlhe4H^^ih*tare fef^med, and the bean if

xMtanMtnutwmuhi'i fbtoiethevefywockiclMc cbey

rfo^nddUtaH cbcy f)«ifenB.«R fldcfow todHNdioiiiUD-J

^m^

^«Mk

lO

0fthHttrdinhfi^%4iAw§emti4i

Co them. I, but now (aitb CbrifV, O! Comeco me^fucb as chefe are v ^ b Ihdean^ .4if ySu!ct»ofeiyffMGid your con-fciences troubled, and have defired, O! chart bete mighc hefcxd betw^n God and my fotii^ that I m i^c hav^af* \ iiiranceofGods Lo?e? what couif^bav^ yuu taken co gee k ? have you not Cougbt co inhi^ ic abouc by cbe iroi:ks.6f cheLaw,.aiidhave dboughtf ogee reft and pe^oeL CO your fouls cbac w^y ? indeed^ it if beccer^co go on tiMud way, cban inthe waiesof liq v buc io rUnk co^^aie reft and peace chac way ^ Ha'h^a greac deal mQr^ eviiiq kibaa! you are aware of ^ if .mn (hal rhtnk <^ qiiiec tbcmfekes chat way, and thereby puc oiF the Kigbceourpefs cbac <6mes by Faicb, cbey may txNne to behardfajKt bpffnd chey be aware* Buc is there any of you (hacnairfeekiiig reft and peace unco your foult in fiich a way by^che ngb-ceoulhelsofcbeLaw? (aitb Chrift, know. XbaC'Cbisis not the way for you to have reft coy our fouls ^ ic% true, you muft abllaio fixxa fin^^nd perfomi duties n. O i but if ydu wouldhavt reftto your ioub^ yjM mil^ OdOMtci me, il it by the fouls row ling of it felr upon the pcffeft cighteottfnefstiuit there is in Jefus Chrift^ chat only can bring true reft unco the fouL Many a poqr niioec ctec hach iieen leeking reft maoyyears, bath. qqC goc ir^.^iwc ivhen the Lord hach bceo pleafisd CQ;r<yn(jQrwiUHniie pcoffiife of cheGofpel^ f^cciinit booie:upoD^b€Jlr^ott^i cbey have got more reii and quiec^o^Meir fouls iorflbe day, yea, in one hour, chan cbey didibrfbceiooiatiy years $ there is a gieatdeal of artandskU togjK ceftand ouiet to cbe foul chat is (roubled Tjiie Goifiit is a my-^ itery in chis chiog ^ and when God acquaincs cbe foid wichchemyAeryQf chefifoifti IP chis cjbpgt cheo raft comes on in a fweec and gradous manner. Ic^crue, icss die harckft rhtng in the wor^ for t6cl<jif(!^^i(b Qv^ and togeccruecafeandc^ftto cji^fouUie.ishaf^jnjc felf cilX^fnakeknOWQ (be by(hry.^i»^^a]tb«<SQ'.FHe..fo^ bucwhtetliatisdonei ib^^h the/oitl.fiqds ahuariaqar-of nfeabdcdls aodtfav-iiHiiittle whU«» As it is wicb «

■SUttt

t>

pocirMiiliflrffDg iB fow fttperlliAioiii. Bottbitiitt' cone C9 bt pane dearly optnttf wtarti ffiecmM to tfet Oad Iwilgiwyoii Mftl Tbofe ihit WrMboc^ i» def dnr riitoedirftaeft of die Iam, ind fiad itiovUbim •fid csciMwbaidMfoiii M dbcni £ Gbrift nils thrm to fccmt coUiD nittiiiy mmy hovereft

np Vimfcn unifer Mil.

tbi w^jbt and Imrdm ^f tbm Sini ^ Tbetmttblcof CoaftifCicctbitisapopAtm fbrdiek Sim, tbitUaoo-dm difiif , hvfidci die nghteoofiiefi of dieUw. The oAce MociMf ficooi nmrr dndei^^ai tUi leboris fioni dfffnfeofihovei^^ aod bntdeik of Sio; end we ere to know that tbitaegiest kbor, aodbttden* Oh I when the Soul coon to he eiider tbehaitfawof fin, it toorfci to poffofr; it hihotatbroiodeed. Theiboti^tti they gather teertfaer, and cooftieoce bftogamdMoed fliakeiagfeetdifiiirlMBoe, md oavfeth^^nmiBdiMBf bfbgi to tfaeSool^ the heart of aittuioewooiaOdMtwai before flogiflif doll, heavy I aiid4kadvwbeo6odeoioo CD makeirtohefeofiblewdieefvilitf fillip fheoitiiq«iD* hiMl, ealiivaed^ eod vaorking* You that Labor wd ^Mfhiwyladeti^ yoathaftlcotdiefKi^htof Siatno^ yo«r Sottby aad know ioe ivhat in the wirid todo i Cmae ygu to me ffaith Chnft > itiail taftf, yaw ^fm

u

lAt^Bitrim«f JOovn^Am.

m^ivn V HM only m4tt die ^mt' of your StiB, bat vmili th«t pmatr of GorftipiiMi^ that, fed your 9m \fkoe%iayimi and pm. wopld ftilifet tto maAeifOf Umnb;' 'Vi)aiimcMf|rriitMtt#idi7«i^foclaiedgK iaillwi^fOD:«o:ciy>oiMidi<flt €*<»(» Qfr MfS i ro w ^ i

,_ ^ tm Vmnam iha^ lam, mAo fik^dalkMii^imf^ \^nf^adfrfVeaih? You cbac wooM ftia ortHmmt

fKst bunko rf fcnir Sonlt thityoa eatmotOTefcoa^ l^bcn* Cmmtome (imhphriftwidlivilj^jrmii^^^^ fi«ndicoilUb. Eirft,yoochic labM soderibe kvaiea ef dkitict and find chcm wylcfomc. Sacoadly, yoii tbu libor nndtr dieguUt<^Sitt, and find yoof Souls par* ^/itamAhyk. Tbmly^Yoo that labor ondcr die fower of

M|^ coa^piiba and €«Mioeof«moaM k.Comt f* ait iilA I«ii9teyonRe& Andthcfli

•

if yoM c<WM t»Cfai»ft he wil taft yoo OTtban; choi^ pvhipt Jk «viU iMCtiJtt tlMmft«iii yva^ -dioiigh yoo,

S»leiHid««fct<iAiaiMiMbe4M% vteyMfliiltiive tad«dt.nitlMBu HDMiyot ftiiyiMM«i«f f«)f«rfi i|r^HM«70i»aAf BstidMfcryolirCUUbitaf Haveye^ «i»&«v4»i«y»iHrVekeHritMpn ^ Othandimthy ntS$o •liM)dMftiaBodv» tfyOQuililmiw Mft; fov mw gt^JC'MOiin. ■: Mtiip whin dur^ aAMkffMj^ BmmudtMOlm, ifacyflOMfiMftcrthMilM'dcatut^ CbrMft. eb 1 if IM SiDt fo«d Mttoli, 14liotHd%e b«Pfy ^ QPif] fcdtkiwinBftiit EllMMild M w^ Btet

sake nc Bkb j thcfc it mnti^mmfjIkiiii^tMm'k^ mylUccoiirfbittblc* conuikt incwho«iBfor the

fokat m • aufenbfeCoadttieai bapsy for ever. Tbofe

If4i>>0 ^atiTOfdlf. tbey IhoDld feo to OiHft, if

fMMreciwdid diiwtbeni to Chrift'ic matt s.iflood

M

Qf'fh^ ImrMmdtftht p^t of

(ig^ ditf tbcsLofd did Stndifie tbeic poverty uocn

Now bcfai^tl theft Bnrdeoff ifdiey were handled 4iAJ9dlT- •'T'h^ Burden of tfaerightemiuiers of the Lnf j TfaA tiQf dm^ttifc fenfi^ of the gviltof fiof chrbardeo x>f ||»)ftta»eroif.(lmiA^iidtbe Bwden of odtward affldtomin |bii:W:orld« To open thefe fully, and to fhew bow Chrift c^k^baft tb«€ are aiider tfaefe co himfelf, would uke up mfifh, timfy. therefore I wil pitch upon tbeSccoolit fimfoK w4bMidle cfaaDinoretbreiisbly; aod putU dbe UboringunderthebDrde(iofilit«ailcofSifl.;.

You that Labor under the burden of the (juih dtSin, Come tomeand Iwilgweyou ^eji^ I wil not here ftand to open unto yQu, what the burikn of the Guilt of Sin is s tfacn I ((lould fqon flip into an argument^

See jmjr that I have at laf]ge' bettcofo^Opened^'to ?Ve^(/e^/. yoii^ out of.the Ettl of (in; mdy thut tbe^Efinl (^ much let nt inow^ that of al burdens ia At. 5iii«' ' . woirld) the burden tf Sin^ k U. the . : .jgreafefts it is/that that is a bnideOiCfli

Mv^ vfnrtfptckrol.Qoitv <f Geid compltitaca tike he ii» «pfefled Mdetifiak 1 GactJf p^tlbd trntii ful ofOmit^ i% was that which preflfed down the Angela to Hd^ tote. fe^rvfdiivChaws of dyrkneft; it wae thacwhseh pfdTed dpiwCh«ift|Md«adehtmiwcat4n9pso^ And)

;if ftili^ilfebafbihreiiAfireii jMigbf and iH^ '^ny thOHftiid^Of^GMl Saints t ttis.tharthitdie daniry wiM 1^1 lick nodetttow^ ttiir«pft;<tofo»etertiriiy; CiHfing^ Al^iphemiflg of God^ IdidilMichitinis^cM I vMe. qr^acton to groan »nd tiwid m j^uOiS Ho^vn IffMFAfflpte JihillkfltghKliF a^d neatfyitf se^ ^ycb^vbcib

;<fegft<wtdwih,|qMMipon4iiygfiit,u^

^'» >S.' J.

11 » t•I . 11

• O n

/•;i'!:-i'iroOrff)j^^li

) fin ^md mjk1ftef!d.f4riicfihiti

' ' * i' T '■I •

I

CHAP. IIL

7m ^ribfi jm^fer Sin, laiVI open in nine. ViirHck"

. (or/* It K^n the Soul not only apprebendetb^

but k finfible of the TmI of Sin in the reality of it.

2. Vindf all the comfort that did attend Sii? before

to n^anijh and came to nothing. 3« Look/ upon it

fi^m hatbfime^ and k in Some meifftire bowed to

Qod^ 4* TtremUer at the leaft thoug\>u and Temp-

' tatieni to Sin. 5. ^eel Sin buvieji^ vphereitk

indeed btofviefl. 6. VeeU the weight of Sin to be

, j^uh^ 4# that no Creature k able tq remove it.

7* Vadratberbettnder any burden^ then tbebur*

dm^/Sin«f i. ^othnotppitbfianding the weight

tbereof^fiifie Qod. . 9. Voth not tiefuUenly^ and

.dy^pair under ity but attend for direUionfrom

QoJL^ boipp it may befree4 therefronu

r! I- r» •

NpRryoQchacare Ekoitlemd wicb SfD»; and lab^^ (krchts^ youaie chpfe tha^Cbrift calls cohimielf cooomecp him c)iac you may have reft umo your Souls. Fcccheq^eain^ oftbis^ Iflial(hewyou. ^ :. . Fuft» i^jQW the SqoI it Ijusdened with$in ii>ii tight: W^JTs ;foa$Ji$fiis Qb^i(| looks upoQ i^, and ^otb Hivic^ic ;tq coqmcobifq« ' How^cbevSoulis wrought upQn^ And wb«cicftd»io;hMV)rdeqpfSin,.cbacisj^^^ of,

chic Chr}ftd(G|thali);^(^biii)fc^^^ ,

Secondly^ Why ic is chaffs,tbeLoi4,^il.havech^Soul burdened foe fiD. *

) I Thirdly, Upon what ground ic is, chat Jefus Chril^ * llfdi fuch adence co have che Soul come into him, and I ^docfaiDvicetheSoul. AndfoappIyic# [

For cbe FcA, You that act weary^ and heavy ladenJ Cbrifl inviKi cbe heavy ladco^ QMn^ladm] wbacii

I

Tbefirfh^krden of Sin.

9 Ihofe notionr, or tfuths ihat before layfloa^, fifi^ at it uper^ in Hbe underfhmil^i Tfaofe cruchso^ €m, aad appieheiifions of tbeevfl of ttn that lay befod as it im» alott in clMiindecftancHi]|| of a mao j how ^le| Lor4cmifkt thmnfowik dovtm m^in^hearty And! doth prefs the evil of Smi^^ tbeSoul, making the foul now, noc'Onlyfoapprehend^ baccobefenfibfeofSin^of the evil of tc^ tn clie reailhty of k^ irfe^blfiiy, chofei tiaidif Aat wecebuc hoveringw ttieundecftaQdtng-beRk:e,j Dl6Mr>to fettle upon the heart, and topceftchehetftwichl chectalapptehenfion offing faith the Seiil; llieirdcal-f ^MgoFtcbeforeiandlcooldlj^^ llfutnoifr

I fcfel it; rxm fa i thrtiefo o l, the^fethtf^chatiimeaaoon tiomf befoceaie Ae gittc^ cealitiet chat ar^id the world; tiw Lotd pt^eth ttem down upon cheheaitfoat/lhey ace heavy upon theSoul, fo heanry aicobeaeiifivBdas« were under them ^ noW al thofe vain ceafoningi, aldx^ vtinhopes^ thofe (hiftings that before the Soidhadforcd quiet it felf, tHey ace now ^ice ccuflied under the sial apprebenfiontoffin. lfcfaeceAoiihtAealfiU»ftoiie»^ oodbegcooBd, andafewlfgbcthiMsptttoiichecopoft^ and an other MiUhftone^fliouktbetec fiiliqpoattaii, i( would even grindthem^pouderifo bafece theceiMC^ viiiiHopei, and vain c^fo^iop In the hcict. Bilt «rba4 God caufeth tfaofe tmeht and tbe lealitiet of chioi t6 pre&upondMfhtact, itcrufliedialtfadrefiiaHopei^aBd miQ cetfontngi o^Bothlqgi

* ' i

J- i

r r

knovo fin, that ic would fo ad unco che burden^ a) chat tc would piefs die foul downto ecemall miferjf: ic is Tc twdeoed, chac ic dares noc ad aqy pne fin more, as far ai ic ain ac kaft, f c k a fraid of addit^ any nx>i[e fuif kaft eoe dKMfliouIdfink uto HelU

*I!bt ^tfr %mign ofSht.

f

9

heofvu^^ whenktsridbitlvtni^ it^PtilHthMitj:, hecatdeifibe rwatb ^ (jQd Ufat hdue td'hy Buc k it ixKift beavy becaufe it is agamfttfae2?^isir^(>I> §od\ and rak of righceoufiiefs; there litih die wei|^ofal,tbat by klhave Schick at rhe See t&e trot-* hifiintholy God,andbin an enemy tobinis tifioftiyee^m as yoohave tiad opened to you at 1ai;ge« n^ojjifu Now when che lieait is truely burdened with fin, ic^feekSin beavidtcheie, as it isagaidft Sddi aninfinit bkfled boly GoB^thac is io infinitely wditfay of

iDibaor from me. ' '

.... ... .1

Tbefixt^HrdmcfSin.

Sixtly, When the bflait is craely burdened^with fin; ic i» fo burdened,and feels iucb a v^eight^ as ic cleatly appte* bendsthacno cnncttre in heaven orearcfa is abk coxeniovi| atidiake it awaypc is made fo ienfiMe of tbe weight of fii^ liiac ft keb Spppehendi icielf to Ik un^ asDO Creature in Heaven or Earth kaMe to take airar jkif cbere comes noc fon^power bevond the|x>wer oFi Creature^here muft I Ik downe annkg p ceftffe n iaBy' (kr this weight. As fuppofeapoopemanShoukl liei der a greivous boDdkb, in fome dicth or the like, tbece.comei itnu^ be a childiphi% ^ oc^^ere^ies iBui over hiita, or dherernma dogV h«n i ^f^ nlnJiH^ * wicb bimfelf^ I may Ik fcng eticmsbtiorwkfaftandiii i»k«Ak. ^ r1iM*p rnnHf cnme fome tttheracreiiflch to'helD

fmrntm^^mJ^mammm^mm

QceUelmuft fuc^penflii Sotheroule \m uodrc i^ htfdcD ofSiiv and iipxk^ I^xd wbactburdto liai^f I bcotdhrcBy iMf uod^^ (o^caccbK ifal^ wm 'm^ inm% ocurheAngtU»licavcntfmI4<qiwc^ caBoocbelpa]e;,c{)^mayfoeii€tgoc4 WQcdicofMbi« thfy camoc help lo^ n^oiJy cbewnighcy powtc ^rfgodl (bat m^^ CO heipfBt: npw (be fotil fcgjs fio m ftxnepiifr pofe, wbtB ooc^ ic kfiU that cbece it Q<Hre»MA{KmM, no finkepowec but only cbe iofink power of cbe gccac ffA cbac C40odp a^aiKl|;^CK^«

Soreo^^ Andchcnincbe oewcp^cfik tbcCoid iha(

ttcailj^tw^en^ ^^ fin Wr^^^i^t ttai ^nfitmUmeM iumam^lmrJetiUpon u^hm^b^ \mrd^of^ itluccwa^ aunoediw fin va^ del^clilUqpfne, b^iopM^ iMCOuUbn* tfKH ba¥a 4ay. burdea 11900 o^ c^tti (lib^ ldidf:ba£oDe (biois dwdiol^cha/EWi^ciBdl-cheQpivfiw ^ibeackmtfc^ lod weiaoitfwacdlypQQce^ ml mtt^^ west tmlenbtey bit «oi»bidM ^^^Wiirai4«8Uioc«9^i» ^ibT wcKldi uponl fqyfa«l% ] badir^ibfl. bfiar cbt^a i^ ibm ib9. bw^ | ki»eftkciiiicb#i(tiQi»^famyday^ buicMitenitnaad {bitwciglic^ vkf9(Antvom^(iA)mfm%^ if

A|]0iAvaHJttbii(CM«<i^«l|it'mllr^ asdchtsbivdBB ftfimmi )!MbiiRlay:wbic v«0|ic atdbuadttsiUpQaiat ht ^ IJwt.ibt6Htf.iliai^^iM^ybuBda^

. . l3mV^f9ib^Bf»4mtifim

it »'

bacd cbciifi^ts of God oocwkhftaodiog cbe heavy band^ of God n upon htm. la ccue I teel Gods beav^ baadiiupoDiuejand preftib meforebuc jfec Godi hand 8 fofi^ be it ti^hceous hi al chit ^ kc bitn have glocy I wbaditeim becoms of me^ fw cbe cratb tt^

■fliMMhaML

«CJ

Ofthebttrdfhi^the guikof^sx..

t\M burden upofl ftiy felf j there was a time thtfc I heaped up one fin after another, a$ if I could never have had weight enough upon Aie^ but now K find tc heavy^Oh I cbe Sint of my youth they w heavy now upon ray foul, my lying andSwearing, And the Loft of my time, and my Sabpcb-breakingi Oh! the Lord is ri^ceous in al hii wates. And in this manner doth the b^rc work that ii burdened in Sticb a way as the Lord doth intend good un«

TbeliinthhKrdenBfSin. *

Kinthtyf And laftly} though it be under fuch a burden as is almoft intollerable Tet it is not Sunl^ davtni inVef^e^ cffsdkr it/burdiTt, as a beatlwhtfe it is ui a burden, for a little while it wil ilrugle and ftrive ui te, butafterwards it wil lie down and be lullenjffd'dfe under it. But now chofe that are burdened w^bf|f!n fiidi a manner as the Lord doth ufe to prepare^itfmrc for hU Soanby j they feel the we^t indeed ^ ic, >ut fo fe^l the weipht as they labor, tmtis, their hearti are yet ac« me ana <brring and working, attending ftil upon any di* reAioQStbarCm hathto give them que of his won^ their beaeti do keep aftive and crying do Godand waigbtingto know, what the mind of God is towards theniy and are wiUidg to doaoy thin^ that God Aal require of tbim^tbdy do not lie SuHen and wad as it were underthe burden ef their Sinus. Now if there be any Soula in this couditioQ ezpreffed in the nine parcicuiars before mentidnedj if diere beany fuch astbefe. Know, chat tbefe are tbey that Chrifl: doth in a more efpecial manner calunio^ and taithV C^Hnitto me/ee Aat 4Ut^u$ mtfjf Md miny LadinandlmlgiwjcHrefit

•/

* «

» «

'. i: f

• If

\ .*?

^ __.

I

7ho C^ft^fons i0^c> ^ oi

* r ft

CHAP. IV.

Ti^oCauttmf toudnng Ae Burden&f fin^ x. That ^tiino condition of toe Covenant of Qraoe. ^ ThM it dotb not inter ep the foul in Cbfifi^ norghe it refi vrbim. Wberemuo ceni^ Conferences are anr. mjted.

N

OW I nmft by down (wo Cautions beforel come CO ^¥e cbe Rea(oim>f chePoinr*

GkjOt. Yoii will fa7> Wha^ do yon ^aK of tbefk imdenfp efAenecoffUy^AefouliheinghurdenedvPilh AevpoAft^fin^ tihni^maycometo CImA foreafeand r^ ? fitr^were k nofud9 ttAr^greqinredL

jiifiio* Tottaclanfwer, Thae at this bwdtn of tbe (bd forfin^ k noc any Condickxi of the Co^tnant of 6iioe^ Aacmuftbemnccd} there ts no <M:ha: Coodi-cimtucbeleeviiig'inGbriff i ic i^noc looked iqpon aa • €!ondtidocii ' «. - -

In the ftoood place^ yte nuft Iqiour, That iall tbit favdeDoftbefiiatfiirihT, ttdothdotincereftthefoulin Chrtft, nor givtf it reft in Chcift. I may be thus bur-denedfociiQ^ yet except 1 do briaeve indeed^ thattheie be m^St of Cnth beyond this, I fiiall not obtain refti Tbei^henoe;^ weipuft not.gtound ouc firith upon being bonteedfor fin^-tathSnk, bectttfe wtar^ biicdendd, dnefbn^weflialbepardloned and (aveds we muft not fay diefUefr and^wtigbt Of our hitb, upon she feeling the inMirof diir fii^'duit w%icb we mulljpiccb our fiiitb up^ ;q|i^ IvodtMrtM^i Ite trouble Ot our foiils for out ttkf iMie dio{» trbuHet chat tha foul oe Jeftts Cbrift

i

(uifoed for Cn. Ic is a note of gretc ufe^and I beffiech youdiferve ic} you muft know chii, Tbac when your leicis ace ccoubm for fin, you miift doc cbiok chac chii iiche Condtdon of the Covenant of Graced nor vou I oiuft noc make chii ditt 0bji^ of ygur faicbi, as co chink tbio, becaufe I am thus troubled, cherefoce I mav be-* leave chat vyte iff pardDwd, no^ IiDiift not piccii my fasfikuponmy owd cfouji^k^ buc upon cbe Cfoubtrof Je-iiSftCbcift ^ thQiea:Qiihlic^ tbac che loi^l of jpfM% iCbrift tHdeoducei^r way ot iMisia^iOQ. i Ftrft: Then bercrwill follow^ That ic isnocaf^y de» ^ee of trouble for fin^ how mudi toever one hath been oroHhl^d for fio, or ho^w^Ucclefoever^fJsac^fi^ea^tb^ ior iCereft, or noc intei?^ b.Chci& IQiyr>c ¥^^ ^ Q^^ Kure of ic} for ceccainly if we could come co Cbrift wicfi* ' nut any btisdeaor filoee of oi}r ^n.j i£ ir were poffi^iie (hacweoouldcomeroiQicift Cl^^y) vlcfaoucanyludb ibmftbwdenQAforfipjLWftmigt^i ^wb^^Mfi^thacliKfi^ Cbrift docb w^lkiipoD th^ bearc Ui ikaciQiul w*y^ as a rational Creacure9 akhough he doth v^ork above RMfiia^ jMit<MMrfya<«gertvMan;Al ^Mce chat uJneipnd VeaftHii yot IHU be dock wockM(oa the heart .scmaLCnanue. :I^^ thqxfore cJ^ie woiJc o£ |0iii(U>»i8«te(aMervi^t to the ymfk, (^Go^ ^9h j utually, when the Lord works upon a (^%f he f^l^

cheWoiifcctftwt.GriKp. KoFbepttMoad^aaco^ iQASiMfiM^ but. hfrnvA kpfm whaciiecdhe baitJiiQf a Savior.l <hcif9hveii£ (ooiiMitoChciftaaaSavw^

' my fwl^ma (m^ Imvft aj^jrebec^^F^ai; fm^. i% x^ % way hjfiwfihk of if i

I ScKOoAIyirllfGoddQ^^wpckiapqo^ oalGimcuri^ rhfQhemakietuf«.cftlMF.cabc%9i^iiia'j)Q

I

the f^mer ^tisakts.

lam

fiout h ftopped, and doth noc ni6 in chac fiill (beam of wkkedadsas ic did before, and chac is one good means' CO help die foul cowaids Cfanft, the vecy fti^ng of iC' inchecoocfeoffin* j

Thirdly: This is the nacans in aKadooal way to make the foul attend to any cafl^of Ohcift, foe before Chrifl: may call CO (Tonecs out of his Word, Come to me, and ^ekwemitie^ butxIn^^mcBBdtfiefaiii^dca of ^^ foy aadtbsrefooe libey db noc^ome ^ 'if a man ibeunder a teavybuidmiaadickwgbc, ifheima tbeieaftnoife of ahe foot of ny man^tfacn tecciet^ouc for li^« So die focdundectke heavy imadbn of ^9 dotJi rtfov^ to hear of any direftion ixit of the Wkiid CO comt ro Chnft.

Fourthly: The foul comes co prize mercy, andmec-or will cake a deep impreflion upon cfae heart that is bur-* idnttad i mkoaiht bevtistfiorden^d•wtsb tmi' Oh^ h^W deart aiKlfwce^andfseckiuij^iaie mesctes)dRn»

FifUy: And forthet, When the foul is burdened with fio, icisinaIUcioadwwpi«|)&reflibcaketheyoak of Ckifti Before it did cair it off, but now feeling fin to beallevfieriburdBnicfaih>any other wbatfoeiter, it ismore ^le^iced so cake qponit etac ytiesd Jefus ChaA 'y now latm^^btioBiiswiia: dus fctudea,. theo^jCSinft salktn jgicgnaiiiirigiirrfi OMteii foubifclMbaieAuideriiRfa

.1

!>^-. • - . ■ " CHAP.

. «'

The ^eafrns of.thefmnet DoBrine,

■Adk.

AAilniiA*AAmirftfl4AA

K . Chap. v. ,

• . . • • •

lOith^fmiof thtf^>merl)cStrtni. uXibriflbmh ., aUmtr£f inbim. 2. Tibe end why ht cimeint0 .. the. p^orld, vp^at t&giw reft to biftdmed fouls. )« Chri& bimfelf V9a$ once taider fame kfnd of tbk hfirdm. i^ V^k tobofoe the glory if a^tb(ije(tfe iventofimmis . - ♦ ? . »

•)

nr^iU >Thiod chii^ y^ ReaGtm why l^fuf Chcift dodi X defueandinviceloiibcoconaccobimA .

llBASON I.

'I..,

• • *

^ " mm

t^irft: BeciUfechacaUiigtveiico Chrafti Chdft tech all cbe mercy of cfaet Fadiec inhim j foe che fuMM lof the Godhead dwels io bkoi and cfaerefbce he muft «cdtyttyfeidi<a.fimLr Xbttan a lamki VietOgronem^ That it a Bead be uadec a burden^ and ready co' pecmfa Gfod requires chat you fhould noc withdraw your feu from che fieaft^ though it be the Beaft of your Enemyi buc CO help ic. Now if God would have us co be fo mer^ cifiil f who have bur drops of merqr in us J when w6 fetf a beaft^ and chac of our Enemies, under a Burden, Thed furcly the Lord Chrift chac hach.che fulhefs of cbe mercf of ch« tniitnce God in htm} when he (hall fee an immocH ul foul under fuch a burden, and ready to perifli, and M aies to him for Help^ certainly Gnrift will me and help chat fouli |

REASON

» ^

n«:^llfi^.tf^^tfmftirp.Qn^ne. ^5

• * 1 »

•opVfofv Cbriil was «BoifKft4 tfid fcatroc tbtcicy^d 90 bind aj; ibw facokco ficwttd tofk give tbtqi ctjGri Chtii^ftdcfigBtd W Oa4 tbej^her ^f ]Afs wrv w^rk^ |idrherf^cf Ire wUd^irt Im^i ipfmQftd iv'Gpdi^ Btber tof to eafe ImrdfaedSwlf, t^ri^bis wo» $ iberer £6ie wbeo Chrift fees my popr foii bardtocd uodcr^ ftitbCbrifti bere is work forme-, lie came nottpcal ^%i^eouXy bid fimi€rrto,<^f:j^ Hereistbci

tfiac I tt^fcoo Heaven fw, icjs rbe very bti|incir$ that

twastiemfromifiy Fa(bertp4<>:S^ |t|^tfaf wprlqoqr Ff'' tberientmeufiocbewoirldfofb * . :

«

RfiASPN lit ^ ,

TbtrdW, CKrlft bimfelf once ^elt foinetardin of tbis IM, and be knows wbac i( i> (obc burdened with $n, Vk was made fin fot uf. So ebe Scripture faitbiit Hbt z Cor. yzi^ He was made Sin $; Cbrift bad tbe weigbt of tl tbe Sills of cbeClea u^ Urt, and did feel wbar the weight of (in wac CRtift hacb experience wbat it

kw be iMftdemd wfth iin^ «fldWiifitb%WraAof God tbeFitberfor fifli^ Cel^ainly Wben Cbrift Uy groteling widi his Face upon tbe ground and fweated drops of blood cben be w)|s under Vgrt^tbur^lb €briftbadtbe ^eat burden of mans Bn upon bim, and of tbe wrath of

«l fait ^nnn(kshv H^wChr^hmk^ Jmm^^

iflder it 9:i«iiti«dy beqiWMt ilttfiviiy ..SlWi^, It is Cbrift that is to have the Ctoty of thej

atf .'Ihej^fUmimwI^rdn/hiners

cdeoffin, andthofcfwihthtttrebnrdtiiedfotfio, if cmtbqr btTeetfe; theywit^vetbeLofdJefoftldie Gloty. Now fkft Chrifl haying »l,thc Metqr of God Cte F«tti«i; and bdkig feat into the if&Ai to bind np al broken faearts, andhainng experience of tbe burden of 6d. And foanUf knowing that h^ (bat hate al the Glory, in defivefing ind ea(!ng of Seob; cerftloly duifr dotih «l«miii icworjch al hit ^Ifetiottt, thathe algbt h«e the Glory in "etft(i| of trodbled Sonlt; is many Chyrurgions account it to be their Gloiy, to have the Honor of coring defperate cures} the tord Jefai wtl Glory in thii to al eternity. When al the poor hardened Soak that ever he did ieafe (hal be brought btifbrtbifli, and flial be acfcnowle<^ before God and hit Aogclt. Oh I here are thofe, many thoufiind Soult that wet« under their burdent, and were ready to. perilh and I have eafedthenis and here they Aal reft from al their labon for ever.: Chrifi cab Sinnert upon tbefe groudt^

CHAP. VI.

The .4flft%#<wn, fRt^Jorting Sinners t» come unto • Cin^, : mtb Aitfiverf uitio cert^m ObjeBimu*

APPtlCATlON.

NOwforW^ord of Application: doch Chrift cat fiw ' idrdeiied Soolt}to come to him that they Asiy faaTC reft^'Fhea thofethat«irebordca*d flibuld harireo to wha« Chrift fiuch in this Congregation Out morning, It dmn coy poor fool that it readj to perifli under the weight oi «o!thatgoeinndcr Ae Uad<>f i^Gbtift caU to that Soul tocomecol(im« Itwmageicvoiit thing for Chrift to

JkA.

mm

CQHMaiidcaliiKofuch^Cdngr^atioOf and cbop^ihould' be Mat cher«» Nay, I eannoc bw cbtolk ibaia may be manylQchif Ck«^gregaii0nch^tihallmccMdl^Clirift CbsHk inanjr cimcs cab Wbertthait arc none taanfwer: wcnay iayincbiftiifeatoiir Satiouc Chrift did loan-Qdier,.ibe barred if peaty burcheLabocenarebticfewi Sowemayravy the hacvcft ol &n isgieac, but the La* .boceraaodectbebwddiofSin, art buc very few: many jcbece are that would caft cbe burden of iinuponCbcUl^ Muc cbey do at tbe Phartiees did, caft heavy burden upon 'ochenj buc they tbemfelves wil not couch fbem wich one of their fin^s. So many would caft the bur* deoof finuponChrift, but they wilt not feeliccfaem-felvcs. OI let me fpeak to you , WhacChamber^ or CloGec cui wirnefs thac you have been fending ftrongcrici unco God, ashein^ under thac grievous burden. A beaft if tc lies under a burden, it wil roar and cry out fee help. So certainly if your fouls were preft with the burden of fin^ there would be mi^bty ccies to God to eafe you of charbufxien: Bur comoft people in thetvorld, fin iive« ry li^: Well, know, Thac as Cbrift bimfelf felt fin to lie a heavy burden, (b one way or ocber they muftfiBel ir, either here, or hereafter i buc blefled k chac man or wo-ann, thac fteb the weight of fin while he may bedelive* nd from ict that he k not beceafcer preft under che weigfic of ir. We readof ^^ircMri^, when the people of lirael came for eafe, he bids chem go to their Miens $ cbatf cbatlie did un^uftlyy Chrilf mig|ic doto many ri^reouily bereafcntt when you Upon your fick beds, or dMth beds h(reaftcr,flial cry for mercy, Chritl may fey CO you, go to your burdens; when any chtng of the Word came CO pcefe fm upon your fouls, youcaftitoC Ol 'cis a da^erous Coomdon, when men and women cannot only (m enough: buc now when any truth of God likoild lay fin upon their hearts, they aft irour,aDdchcy

telk hardly of chofe Tiucha of God chac would oome hindrheirfim to cheic Confeieacit. and fo burden

^

;

WfJBlliiim^Ji^iMnik

^ ** r •

\U

Ift^fechml^e tbufi ladeQ wMi^itiek fins^ te dMGr. thit: Alv'tiltbtb^lolvOjiiWi^ fl^t^^^^ driok foiip0cU9r Dfccfacife Trucks of fi«t ibMdOc^reveal the evil of iiaud^ WAMi bui:iacl»e(lectt$;;ogrn ^tfb ib^ft Tntths^of. fi#d^ ^adlaborco bmdte pur oi^rp )}f«r9 i for 3^oa fcpifiktt clioGr that ^r^iiiifden^jGhrift oils chii^ CQbiqitfaif cbi|r o^licbaveici^ cfatfreiiqoocMfibwdfnSttfaaLCifeaBMik bring upon puc feiv9$f Uie racher fbek co avcrkl chem^» buc as for cbe buoden of fin, we ^re to^ burden our hrnxi wichtbar^ 9ndco labor co lay our fiasco our beacct^ and toprefscheiBthere^ aodro charge rhem.upon cut'Owa Spirtcs with all cbe a^ravacions Ave cao^ and co loytt wich cbe wodc of Go^sr Spirits when^che Spirk of 6od conM^cofayfin^^pohcbefouW ^o^oyn wieb it^ andca hy^ Lordy Ib0gincobemoreienfibleorisiyfins».cbaDl wa$ before j Lord, buaable me chrou^ ic, kcipebeiiii^ nit cby haod a$ loog qsi chou pkafeAj orIjp wodc tbf

good week upoo m^

• ■ * .

' • . • -

QHeS* BuiyoQwiUay; Ufe prnxfinJ^'underibekHt-t den of Sin.

t4n0v. O DO; cbofe thac caft ojflFcbe burdeo o{ fin tbsjr aremoftloketo^idc ui^decic; nour din yoy chink cbai tbeLordwilSuifcr flM:b^aibtiUdrinkui]derxhebwdea^ char dackbucdeotc (elf, chacGodfuigiicbavegkiryc Buc tboGachacareuhwtlling^ and are forced to be burdened^ tbac never are feniiblepf the burden pffin^ ctlal cbeprope and CcNoforoB of chs' aearure are ratken a^ay. tXpon cbrir ikh; beds> and deatK^^eds, cbeaoien ace burdened wkb Sin^ aod wby i becaufecbe props ace taken away ( before cbey bad comfcNti^, and dlates^ and fucH cbipgi ^i^bidiare asfo maoy pia^^ buc now God coow aQ4 tfi(etchepix^% andddHrntfaeyifalupoiius« That is ^bA umliQii Char many upon tbeic death bcdh^lir Bmriog^ vm] Crying out fobiceeriy. for chtic fim s jawt.wbyi ? birawil<^

■■

die Lord hftth cue ^AlidttttietmjpiymKiii^ yj upootbeir hmtt» Ko# Chnft^Uf conn co tm yoo chac ate weary Slid h<^ kdeti', ooKw to iw> ft^ Know chac yon are ihafitf berMrcbnditioft, iksKk jwu^ were, when you imit on tvich detigbc in-fini;. .you flcr-ixnrjIiitbcWtythacGodddekiifetolKuigdi^ dnt he litdi ajpurpofe co dogood UTicd: 1 remoiifec In cfie <3c^y4ierechepaorblifidmii»(^ OS^r

cfvaiftd bav^ mirty up^n m^ atxi (III eryed 4 wilengdi Chriftheard Che cry ^f rUe^Hnd imA aiMt asked wtecfc^ was ? K<m cboTe etiai: were by him^ they goco tliepoot. blind man and (ay to tnm, bet>f good comiocti he caJb \

hemig^eray^ I, but ray eyes be not opened^ I, bui be of i;ood comfort hf caHs. ^o I fa y co al burAmd Sitinert^ ^ of good comforc irciubled foul, Cl]rifti««tti cheeky bci fiicb coiDe CO me at ye cbar are weary, and heavy ladifenv faedoch DOC fay, chou cbaC art fo much ladm^ CHriff Cils chee to bkn. r ^ , . .

K'

6bi^a.'Ibiit(!Aoa wile dy^ylbtwem'^afh^ifli^ei/V^ fare that my Jinx were Pardonedjl^ IJhMld hefafikd^the» ijbculd haw eafenna comfort*

*Anfip. I but poor foul be of good comfoct, i^^rou art caUed -, be dorh nfx fay, chou^ct a nrrached wtc)^NkceB«* cure, anddeparc froA methou cutfed, as hewil ftfy co fiQners hereafter; chac itiighe ha?e been thy eotidibion 9 but thou didfl" not heareth^ yoke fro^^CArift tbis &dif^ depai c frorn me: but rhou doeft heare cbis roice this' day fixxn Cbift^ Come to mealyou thatare v^ary andrbe^ ^ hJUn : CbrifV b necr co you 3 the Lord is beer to thefacoken heart; be is neere to die contriceij^itrit. And^ iamr thtsjthf kajgtr thou ai?r under the burden of thy fin, Aerewfil coofe the more comfocr Hereafter. Now eh^ « a burden oflTu upon chee, awJ**re^lt^ap^Wi^oJ jgjpcy hncafter 5 SotbeSctipcure (pettestofa-#eighc<tf

Ml

Miriki

I

i

OhjeBiwt jfi^mm^

^m

^

glocy 9 ftt wd as of a wcidx of 9in» he willing co bcare cbe wcMic of fin qaietly | uy wkb cbe Fcophec ^ I wil be vtllii^ to bcate the iodi^cton of chc iord becaufe I have finned againil hinu Safiiy tboa: tis fie my foul (hould beacea bucden^ be^ocenc eo wait now, do you cbe fame cfaing chac C^rtft did when he wat under bis biuxlen: mailc twbacbedid in Vc6. 5. 7. See bow the heacc of Chdft } wat affefted when he fek the wetgbc of cur fim upon him. In tibe dayes ofhkfkfh be offkredupprayers^ and fiifpUr-cation/ witbftfcng Cryei and tearex unto bim tbat wm able to fanxbim from aeatb^ and wa$ beard in tbat be Veared. Goe diy way O Soul, and gee inco cbe prefence of God, and celGod of thy burdens chac cbou fceleft, make thy moan unco him) and Jecit be wichpcaiers and fupplicacions» and ftrong Ccyes} and eel him Lord I fisac leaft my foul ftiould be pceft down co erernal deacb undec chis burden : eel him of eby feaces this way f and ic is vecy probable , ehac thy foui flial be beacd, and according Co rbis invicacion here, fure-ly, there is reft for ehee as wel as for any^ while cbou arc 9yingoucundetchyburdfen, for ought cbou knowcft^or any Angel in heaven cbe pardon of chy fins may be fealh Unginbeavent andcheietore donoc make any delperaee Ccncluficx) againft chy own Soul 9 for chy pardon may be a feaUng, and ehen the Lord wil tend a meflenger co eel chee of this. Nay, do I eel ehee ehac ehei e wtl a mef-limger come. Behold here in this cexe, cbe Lord Je-iui Chrift comet, cbe Anp^l of the Covenanc cryes co thee, ComeOCome, come fre^lyy though cbou haft

npgood at al in ebee^cbere is enough in me eo give rd(i unco chat foul char doth moft labor under the greaceft bup* den of fin chac ever was. Pll now conclude with diac chat Ibeganwichalacchefirft. O remember again cbe dqpen* dance (pftbefe words wich the former » cbac he chac cals to thee to come Mhim for reft, kisbechac bachreoeived alchinpofthefiicher; and what bach hereoeivedtbemof dieFaoNcfor. butlbr fueh poor 50ules as thefe art?

♦♦♦♦♦♦♦♦♦♦♦:♦♦»♦♦♦♦»»•» » » ♦^♦♦ ^

' ' « • .

CHAP. 7.

Tbi^Batdmfmiettht lam laid ofmin %kvm ^4*^

pphiSi»ear€ unal^tetop^orm^z. It ^Bip^mb ^ foUaeperfe&wn. i.It jicaptetbnc^ of any of (m ^Endeavows* 4b ^pon any one breach of the lam ^ Sinner hofitb at ability for, evor ifpeping any part of it afttrvcfafJU $• Vponanybreawtbntoff itprefimtybindetbover theftmier to eternal deatbm 6. Itrt^ireibconfiantobedience. 7»^etngonce bro^pg, it cannot be fatiffitdtmth any after obedi* ence. 8. It accept/ of no repentance. 9. It only Idyei open a mans mifery^ and there leavts bim^ pritbautjbemng bim am remedy, to. There k no appealefrom it^ nor repealingftf i^^ 1 ^ • Tbemoro it Cometh to be revealed, tbe>9tpre are our corrupti'^ ons Stirred up. Where fomoi ObjeUioni are an* fooeredy or Doubt/ rrfolwd.

»—

HAvidg fininiedihebuideoof iheguik of Siiu The nexcis^ (he burden of che Law.

Come to me (.faith Cbrift^you that are weary and bea* Vftaden^ andlwilgi've you r^, vi^^ You chac iSibor iiDder che burden of che I^ur, aod Legal prcfornaaocesi Ivil pucdiote cwo.ix)g^c,hec baviAgHQeceflkry.depen^ dance one upon cbe other: chough I inceod cohaodte chem diftinftly. , .

Fffft^ You wbo^ofQ^ CO fee cheg^eticboDdupcbacyoU Mtoundeir^L^Wy/Wdfeele.Uie.^Feaci^^ chacts 4e«,youiofee||;iQg.«fi^J^ sheJaw aod

we done fo foe a long cinie} fakh.Cbriftt )s3mW chat you have been deceived io looking afcer your iufliiicaciri

^C"

_»

^2

t '

\\\.

■T

#

t on chM way ; you hav« labored, and coy led in vain^ for ic

[bavefucbrcftcoyourfoules, as you never yec havefelc, DOC never flial feel by chac way. This i cake fully co be che Scope of Chrift, acw>el as de^cber.

Now for tbe burden of cbe Law % Thac che Law com*-pMe4totJMrdQti\«il itp^M«'bf tim rikpAffim you have in ^m. e. t^^v^^pdnbtba^ddimni^ m€^yiryM,fotjH>u are not UndeP ilxlot^ but under grace ^ He Sf^i^akes to chofe chac wete dtefiveced, and t»kb, chey were not now under cfaeLaW^ ebere wasa< I eimeindeedcbac tfaty were wdtc cbe law v che Law lav upoa^cheni^saHciavyburden; Ikiidiey cameaFcerwarcIs. Moder cMoe^ chey bid a yoke chece alfo^even '^ace ic felf bringsMme Mndofyoahe^ bw nc^ fucbayoakeascbe Liw<jkiih» Cbrifthiniielfiaich^ t)ikeiiiy^yoakprefenc-ly( bu&cht yokei»v«iy eafie in totopatifbn of cbe y6ke of .ibeLaw:'' - - -• '^

'■'■■ t)owthiclciiigbC'0|^B wbacthebaedfen tinder che Law k; wbichtftfimier cornea coudd^ftand^ any foul once I comcrco'undftftMd^^it is iaapoPfle buc ic nrnftb^ laden I afid burdened ^ it w^ be a loM upori cb^*, a heavy load CO chofe cbac underftandic; evea che buMea of the law. Therefore for che underftandmg c^ic which I Icok upop ai txceediog nieceflary, or elfe you cannot underftand^ Chrift aright i for it is noc (enough for us baieiy to undetf-flandChrift^ butMvmuftundeiftand ChnRisokie chac k die greac Saviour, 4:QHleliver w ftom thk La w ^ one that ranetfBogiveceftaiMieaieuyUa^ from cheLaW'^Now ex-^ tepii we wdcrftaadche yoke, ^ndbufden of the Law, we cannot uadeiftand the worth'of Chrift in jcbmming cb give us cafe and reft from it,

. x; Thentflial endeatoift' co fte#«^liat tbe>yok(f and httrdanof^heLMrft. ^Alid then white'^cfiieburdetaiatf CoiidkioaiAftto8oilt>iihbk4lMt(ij^ Lte^pfcfbamanca^''' • ■'' '*'

f^ •:

tfe^i iitfilttrid farttaiiars.

^±X

Id die&ift phct, tie Law requirei of ui fticfa rhingi Aattnare not aibttpt^^ji toperfornui ic [cqairei tbii^ ofuchac wecaaoocdo i yoa wU fay thu »a ^voiu burden indeed, tobepuc upon cbac tbac we cannocdo; DOW tbe Law docb fo onely ac the 6di, ibtc you may noc tfainkuhiidit docb noc put you upon any chiog that Goddidaevctinableyancodo, foe tfiac youwoukl fay vaehard, aiklbowcouIdGodiufttydok; bucicpuu fouupoothacwhtcbnowyoucaDnDtcki; bucyouhave koughctbn [cariKtfO upon your felves; k would noc hive been any burden, ccAldm, asGod maderaanfirft iainoaxDcys chereche Lawcould havebin nobuiden: butnov at we ace fallen Con (idee what our Condition it now, and ic is a gceivou* bucdeof for ic puci us upon that which We cannot do, aitheftrengcbtbac wehave ffiould ic bepuc foircJl co the pecfonoaace of (be Law, yec we could not do ki buc_we muft noc chink that becaufewe bive loft ou; pow^r, chereibre Gods Law ihould noc goe OQ i che lav hatb icscoude whether we have power, er DO power, b^autie God gave ic ur, and we ban loft railing of ihic Saipture in ore wby temp you Qod to nUftipUfVibub-aeitbefotir

0 b^re i The- law it fijch a irfubers were able co beace. lid, tbit it mtant of tbe are'

Cenainely, ifcbe ceremo-

1 take al etcher-Ceicmb-MMI i take rtjEetly che pCT-niet, and iciwat not fuch an (cakethe whole Law tnche rarcobeihe meaning-jfot rhe bourcbeceienionial law^uc , andjdAiut.jufliticacinnby : cbe Ctxax^afi/huiaeh Sim

to be inf9aQ<ttl!about, foe _ this

_ ._ ZV

^4 OfatkwdmtmdiP thi Lan^ ^

^ waial the Siixxt chM wn bete iiv«4K/, f j'. cbere fwcre Gecratii^«iaf caine 6^01 fmifakm tMhe €Sktt* •Aitibdb and cbcre caught) dnc ctoy rfy^ kicp ^Miffif Lmv for ^ftiiiiaKioti; N<yvir cte Chtlre^ t^ witt^foffb being €ix>i^^ cbac fomeihouM come from Je^ n^^a(0»axul reach chkdDftrineanian^tbem^.i cbe^ Seoc ceceaiD. Bseihren to (heChurcbof Jerufaitm cobe mfer^ med furtker abouc chk queftion, and you rnay fte an ebe

tMcb beleiwd^ f^yi^S ^^ ^ '^•^ nmd}ul to Circumctfi tbsm mid to command them to kf^p the lav^ of ^ofes at to tbemaocerof|ufHiicacion* Now inehcaffembly offerft^ fakm Viter ttte h up andceb the reft, (hac chey fhotitf cakcheed whac (hey do^and not puc fuch a yoke upon the dtlcipksjiefpectalty that of the law, wkkhnekher weoor QUI nchcnL were able to beare; and ihat it is not only kMant Cecamonial but moral ;it appearciat the ii. vetw Wehehnmthattbrcu^ the grace of our lord frfui Chrifl ufe^Pjolkefmedevenoftbey. Mowtkefrtiaceoftiurlocd Jdiwcbrtft tt not only oppofice co the ceie^onal law, but to^beinoral Law, when it is uught in w^y of lufttfca-tiQcifiaUiek So char that law that iafucihayoke is abac tbfi. kopp^fiteto the grace of Chttft ehat brings fiihacf-QP4 kischafilawcbatrevealeiSm) teisthatkwwhidi if^theiDintfttt of deaths by wbichthemouchsofal came cob&Aoppcd^ fothat itisa heavy yoke, chole that are Under this Law: that is, fuch as are under the firft eove^ nant, cbe Covenant of works9 that seek for Juftiiicati-o&l^ thUj they are under a gceiwus burden, rhey^arc tbechtldrenof cheboodiwooaaii^ 'for the-law rentes that that it imp^ibletfcM: chcnati^dOk Now whan a loul comes tofeeand upderftai>d itfialf lobee under tbelaw ftjcha Lgaw aercquiceachiBgsiiapcjffiHetobeil^^ burdens dwf0uU8<i^ ^ *hk BMttB ikoMaes to fte che need it hatflf o^Chrift^andChriftialscoliach'tocametohhn: arWhis flloiikliSay^ So kMig as you oontinue unbeleivers in your mcural oondidloiif you are under SUdta covenant fyt

opened mftHtd ^articnlars, g^

life, as requires cbac of you which you cannoc pofliUy do asdcfacreSoce cbece b no xefting in disc condicion: Come fhnribce CO mej iske my yop, myeafie yoke^ cheo-therls a heavy yoke: Boc I vil ihew you a way for eijb aod ifift CO your fiouki. That is che firft. Bis cbouQifi the hw may i»]uii» bicd chiogi^ I

may remit in fome ocber chingt« Whecefocet {fioond place: this i$ the yoke and botxlage «f che Law: chat inevery ching cbac ic doch commandiie docfi Kfiquise abfolttce pecMUoo; accepts ofnochiiff hue abCokice pecfeAkm in every thing chat ic doch Comand; scdocbnoroDely cpmand hard chings; hue whacfoevcc the la/w ctquiresy icdoth cequirean ambluce perfeftioo in ii^ oaochflTwifecaftschei^oul ifcherebe bucaftilingon pacocubc ioaoy degree of chac which the Lawre. esy che Law cams che Soul by ic. Ic requaw not r chac chechtnglhoiiki bedoo^ hue chac ic fliouUte doiiey iaa righc manner ; chac ic fhould be done out of a rigpic pticicipleji chac it flnuhl be done ia she peft-fiiAjnaof dsgteei^ lo che uccermoft that isffequict»d: chac there fliouki not ootfy be a direAioo ofour Ims accxip> di^gtochemley bucchacwe cuneupfkdlycocheBAile, cUaiiielav cequirea: Now whac amUerable yoke and iucdaoiachif, ferapoorloul rolook upoocheLaw aa ieaiiciiig9ficftcbioff& chac I cannoc do* And Secondly ai>-fishMeperfeftionaamcciagofnoiaperfeAioBa^ this m^htwf yoke: chis neimer we nor ouc facfaecs couU beaie i and chofe cfaac^comecobe fenfibte <tf ihis, muft eaedi betinder a grdvcMis harden,and lk>ie a need rfjelu Chcift^ChciftcalsdiabchacdouDderfiindckift kis cnie if icveaetfans, and people wesekfit without anv bekv andaaaMdy^icwereaiadcendkion; cculyif chiiR had noreeoiettamhe voshlto pucbanftif cm^ wefaaAhteBkfechus v and d chofe chac danoc ttndie»-flaod idhe GoipeV that hawenac hadClnfti pseacbedkor tt^chflmb^acealchosy cbkgpacealki* chis Gondicioo ; dncjr a8eiwk(>laartiaccks]lK9ni^ cbac'law

imuire abfolute and oerfeCi: Obedience in e-'

A

■kte

3^ Of the hurien tmder the Imo

Thirdly) The Burden of the Law iidiis^) yoiiJBay fay ; though k doch itcfiwt peirfeA obedteooc ^ hoc wi] i( aicepc of no endeavours ac al ? fuppdfe we do eodnuoi CO obey co the utcermoft chac we can ? There, ace man) men wil require things thacare hard^and beyond ftrengtb. I buc when there are endeavours codo chac that is requb red, chac wil be accepced: wherefore we are co koow cbis; chac the Law accepts of no endeavours; chough a iinaof or woman (houldftrive their hearts out to obeyf co come CO che heighc of ihe perfe&ion of che Law, cbeLaw doth noc accept of tbo(e endeavors: Ic is crue, when che Soul cpmes unco Cbrift in the Gofpel; when chc^ul comes under checovenanc of Grace; endieavoR are aosep* ced ; therefore do noc fay thac God wil noc aocefxof one endeavocsy and why ftould we endeavor ? Yes, -if you comeunto Chrift your endeavors wil be accepcea, as we ilial (hew you when we come co difcourfe che reft chac the Soul bach in Chrift; Buc now here is an arj^umenc co drive poor fouls co Cbrift; co cdnfickr cbac while you arc out ot Chrift, your endeavors are ngc accepted, you are noc in away ciiF life; for life, and Salvacion, ic isiiocco be bad in the condition you are now in: for the Law re* quires obedience, icmuft have che work done; you can be Ink Mher under che covenant of works,or the covenant of grace; fo long as you are under che covenaoc of wc«kS| there che work is orlied for, and noc meerly endeavors, cbac wil noc do; therefore che Apoftle faich in the ^onu 10.$. VcfT Mofes defcribitb the rigbteoufmfi ^ibi.Law ; that be pp'bicb datb tboft tbmgs^l live by tbem : You muft richer be Rif^eous by che Righteoufn^ of cbe Law, or by che Ri^ceoufnefs of Cmift ; now if you would be Righteous by che Rigbceonfnefs at che Law; bear wbacic is^be cbacdochchefecbingsflialiivelr|r cbem] Ifyomdo.tbem^ ^Mofis docb noc iay, be chac codeavon 430 do cbefe chingp; he cbac ftrhm co do cbefe things vt^ hue ^Ifitf!^ fiiaGb he Aat dtA^bem\ he chac dochcbefie tbiqgsfludiivebyclism} icmuft be doiog, and noc cn-

deavoribe.

deavoring, chac the Law accepcech, andchac is the chicd cbiDg wherein cbe bondageof cMI^wconfifls. JSakh Chcift come to me aixi you flial have ceft; k is by beke* vipg ia Chrifl chat you rouft have rell» There can be no reft but a gdevous burden upon cbe foul cil ic doch come CO Cfarift ) if k doth underftand things; and if it doch HOC uoderftand cbeie things, ir is in lb much the worfe cDodkion v though perhaps ic be not ienflble of fuch a burden through ignorance, as moft people (pend ofTal their daiet and through igBOcanoe do noc come to be fen* fible of ic; buc when the Soul comes to undecftand what ccacms there are between Godand it, and how ic muft flaml before God, thac ic nnift either (land by vertue of a Corenanc of Works, or a Covenanc of Grace, anc^chac aloacucaliy are under a Covenant of Works; and fo long as I am in my natural Condition) I am under fuch a Law that aooepcs of no endeavors, this muft needs be a greac budeouoto the Soul and makeic to fee an abfolutene-ctflicy of going to Chrift for eafe and Reft. Fourthly ,rheburden of the laiw is exceeding great in chis ceijpeft. Thac upon any one breach of the law, the foul ones CO be br ok^p fo as to lofe abilky to be able co keep any pare of the Law for ever^lfaid thereis this in che Leiw arare thro in the Gotpel ^ thaciipon any one breach of the Lawtn the Covenant of works, the (oul comes cobe fo broken, asco loofe all the abilities of ever keeping any pare of the La w again i as thus, 1 (hewed youin^dam. JUam was che Head of the firft Covenant of works, of the Law \ now ^Adam he breaks ic in one particular, failed io one £arcicular of what G^ requised of him, and in brcakiif[ of k in thac one thing,be, asd al his pofterky was fo broRQ cfaac chey loft all (heir abilities of keeping of cheLaw for ever, eatcepc God come and aeate any ability, they have Icift whac ability was given ac firft in theirCcMcioii; fo then this is a very greac miftery, thac one bv/doiqg a thing chac is evil mould weaken thecoQ« naiyiiabiC} thUbydiiog^Hm^tbatk e^v^fhmld

Ofthf 1m kn m^r th Urn

quiH hefe the ^fUinU tte^ ^ ^}^ looff che babU by oae •ft) andiKXonlyLoofechcbabicch^cif contrary co the parctcubc vril cbat we 4p, bun looft al habits ot al good Hrhacfoevecy and cbac by om ad i now cbu iia tiling abovf Nacucc j cbi$ is only by vercue of cbe coveoanc <« woito* God noake^ fuch a covenant: i ic ri«is upon fudi teacm% asiMJamdidbucfininoneching, bemiiAdin Iliac is, bis£oulas velas bis bodyrnqft die a (picUual death) and fo loofe al babies of al Qraoe. And cbis ift cba Rnfon, why we are by Nacuva dead in Gn,

Further, fucb is ebe condition of cbe Law, cfaic fup* pofii God ihould reftoce us al co be as perfed as ever Jh dam was in the Aate of tnno^acy, void of al fio^ and having the Image of God pecfeft, and tbn GodflioMtd come and put us upon the covenant of worlcs agatn i I fay if we chen (houki but fail in any one thing, it would bicakus fo, as we ihould loo(e alour abilities to pee* form any chity ever after; this i« checondiciou of cbe 6w % But ic is noc fo with the GoCjpel} though we fin agaipft tbeGofpeU wedopoc preffntly loole al our bafeifispf Graces But cheReafonoftbedilFerencei That chQHgh Addm when be finned againft the I^aw, he loft alhif habits CO do any good after, and that thoiu(h we fin ^ffUnft cbeGofpel i yec wedo noc loofe thofe habits. That I fiialfliew afterwards, when I ihal come to (hew» tjbaffbt yoke of the Gofpel is eafier then chat x^ (be Law. And that is the fourth thing in the burden of the L«w.

Fiftly, The firft thing is thii* That the taw upon e-vary breach it doth take advantage, agiit^ the foul pre^ fitotly} I fay takes i|dvaot4ge agasQftthe foul prafeocly and hinds ic over cpdwbj coecesnal deatbj pp^ent^ binds icoveri Yea9 s»id doth a^uaUy put it under« curfe u(xm every btea^, iaflantly ii doth ic i tttcru^ thebwitnaaybeisnocprefently execuised, ufom^a fioner hath broken it^ bm; this ii cactMO tl^t ihouEb God doth HOC €MM upon you at fooo^asymi hava bcomnctaa Lawt yec know tfaac chera «e dieCeihfioe things qoBit

upon

^m

rooft e^rfty drtt that is6uc d^Cihitf^, as foon as any one m k cocAmitt^d, fbertf 9ti thef($ ttSree ctiiiigs coroe upon him pceCencly.

Pirft, He is Bound over by (Jods Juttice, by lucha-booA as hach mote (Irengch in ic then al the power of Heaven and Earth is able to break ^ as a man that hath done that that is evil, it, itiay be che Law hath not pcefenc I execution upoti him, I but he is bound over pre* feiKly.

And not only fe^ but in the Second place^ the Law pafleth fencence, che bindingover that is the gailc^ hue cheLawpaffesiencenceupon che finner, and condemns ki the Soul is prefencly under the lenience ofcondwanar

ckwL

Thirdly^ The Law puts die finner under a curfesi for io it is in che latter end of the 27. of Veti. Carftd k tvetj am that abides not inwery thing that it written in Ux%ool{^0ftbe Latvia do it. Mark, [^ every anelith^t abides not {^in every thing} he tspronoviKed aecurfedf and that i$ a fife perticular« , ,

Sixcly, And in che Sixt place. This Law requires conftancObedience alfo: and iucb isthe rigour c^iivtbac if you fiioul^ obey ic never fo much for a gieac ptctof jfiour lives \ If you fiiould conceive you could obey ic pttfedly for agreac whiles yecifatlafi youihouidof* fend in any one particular youare caft for a] \ andal char ) ou have done before is ucrerly re; tilted 5 ic wil Cakead-vantage againft you for any one parcicular. If ic wdre poflSble that all your life cimevou fhoold kepp u and ac tbe lift houre of your life breaic ir in any one particular s certainly you would be condeomed J)y it ^ thisi$ the.con« dition di the Law j for fo ic is in choie words-chat are named; chough vou do iC| if you do not abide to do (e^ery thing J If there be but any one ching wbaceliy se can t^advanca^, itwill*cercaitilycoodema youftorict This is the condition of al chat are under che covenant of wades i and is hot chisaload i Woukl not chisburden

Oftlehurien under thtluim.

^

cbeSouU IffobecbefoulcoDQcs co undecftandic} aiui wbechec ic undecftandi k or not, yet omainly ic is ch^j truth of God. . '

Seventhly, A feventb Burden of cbeXaw is chts^ that when once the flnner hath broke its (he Law cannoc be fa* cisfied with any obedience which may make amends afr cerwards, by any thing that the fmner can do» fuppofea man flioula be never fo angry and offended, be that hath offended him may make amends, again a Servant thinks, though I have offended my Mailer and done fo many tanks 9 Yec, I wil make amends for aL So many people chink though we have broken the Law of God \ and lived a great while in ftn^ and done that which is evil^ yet we wil make amends again; and we wil givealniesj and come co Church and the like« Tbefe are the R'^-fonings of many poor ignorant hearts, that do hoc under* fhnd upon what rearms they ftand with God \ al the Children of men (land before God either under a Covert nant of works; or under the Covenant df Grace, one of the two: now chofe kkid of men chat ReafOn after cbi4 manner, furely they are not acquainted with the Covenant of Grace; they air under the Covenant of Works; and now let them know that the covenant of Works admits of no fuch a mends as they fpeak of;but when once you have broken the Law all chat ever you can do; Ifyoucoyld live a thoufand years never fo flriAly; or be wjUing to fuffec never' io much for God ; ^yec all this will not facisfie fbr what is paft; many when they have finned and their Confciences are a little awakned for ir, then they think co live better iind to do otherwife afterwards % as if they would make amendsforwhatis done before^, but you muft know chat this \% a meet deceit and wil not fatisfie, ycu-fttuftcome to me faith Cbrift; you muft come to Chrift and bekeve in him^ or otherwife all chac you can do wtl never make amends; you wil fay,,. If we cannoc make amends whatikal become of us; it is.^ruc^ ifcbece were not a-^Savior^ aChcift: our condition were

' ^ fad.

cpened i^feverd particulars.

41

Ud Cercaioly amends muft be made, buc it si imjpofljble chac ei|er you can make amends: and chis you nniit chink of:you muft not 0D]y chink of whac you are bound co do^ for dietime cbacis co come: buc how the breadi Of che law fiialbe made up f(v chac which is paft; 8c when the finner comes CO think ofchefe two cogetner^bave thus finned, Locd whac ^al Ido for time CO come ^IScwhacfhalldo (omakaup che breach of che law'for chac which js paftjchis wil burden che foul ;and the foul wil feel upon chts fucb a burden chac nothing in t he world can ^ve icreft celic ooooe co Chrift i If we did apprehend this we wouk) (ee dac our Condicion ouc of Cbrift were a reftlefs condici* on-, andchisinvicacionofChrift would be very accepca-Ur* Now becaufel was lochco telyou of reft before I had opened a liccle this burden, forotherwife youmigbc fay as chofe Jewes didcoChrift in an other cafe when Cbrift cokl them If the Son made chem free, chey fliould be free indeed ; why^ 5ay chey, are we bound cd any man, icisin^^^n. 8. 32* why do you calk of freedom to us. If I (houkl have gone on in che invicacton [] Come to me and I vril giw you refi ] come co Chrift. Why wfa^c reftltfs Condicion are we in, ycu might have &id ? Buc now when you fee your reftlefs condicion, chen I fuppofe you wil be w illtng co harken co che invica* ckxi [Come to me and I wil gvveyou reft ^ chofe chings wil make you CO know whac ic is co beleeve^ and cocome to Chrift, when you come counderftand whac you are b being ouc of Cbrift.

8. An e^hcb parcicular is this; That che Law accepts of norepencance, as ic wil noc be made amends for ^ fo k wil noc accopc of repentance. Lee che Sinner be never fo (bccowful (or whac he hath done, and lamenc his fm pe* ver fo much i ifhe could bewail his fin wich ceares of bfeod, cheljiw would noc accepc of this. You wil fay this is a ftrange doctrine, thac our repentance fliould noc be ^accepted of. I do noc fay abfo1ucely,chat; God wil pcofnoRepcncanoei bucIfiychactbeLwr v/ilac.

Ofthebnrdtn of the Law^

. Goodie ton j yec there may be meanesro repeal tbem: buc I not repealing of ic. May we noc appeale from Gods juf*

. ^w—~w.w.« I /'^ •—•^ —-, — ——l^«-.^w .«|,w.. «..«.M • ^».v

atfoc thULaw therecanic (eemsbe no appeale from tc^

fo fiir as that is revealed in fBlife/) and chat is revealed in the new Teftament in a great pace of it} that only fhewes us our miiery, and there leaves us i but orace, and trudi, and mercy, that comes in by Jefus Cbri(f.

Tenthly, A tenthparticulac wherein the greivous bon^ dage under the la w appeares, is this« That it is fucha Law as therecan be no appeal from it, no, nor no re* pealing of it, though ic be thus ftriA, and thus fevere^ yec I lay there is no appeale from it, nor no repealing of it: there are many Laws that we may appeal from one to an* other, or if that Law be hard icmaybe called in again: we cannot appeale ftom the Authority of this law. nor can ^ be repealed* Youwilfay, tbisexcluds usfinm al Mlp, though there be many bard Laws made by men jand as long as they ftand in force people are in t very fad

I

tice to <Sods mercy feat * ? I have indeed fpoken of (uch an expreflSon, but that expeflion muft be warily underftood, for the truth is there is no proper appealing from thejuf* tice of God to his mercy i when the Imner comes co Chrift it hath the pardon feam in the Court of ^uft ice, as weUs in the Court of mercy; there is no fettle chat is laved, but ^odsjufticeisas welfatiffied as his mercy is glorified^ noc no repeale of this law. What muft the law ftand in fqroe then) yes^ die law fltal ftand in forccy ^nd yec there flial be uioufands of foules faved. How is that you wilfay) Thisisthemiftery oftfae Gofpel tfaarthelaw fltal ftand in foxte, and yet men (haft)e laved,. ther^ dial be a way co faVe. men for al this. Certainly if the Law went on in its courfe^ooe would think thu it woidd caijry on al mankind to eternal deftruAion} jrea, and fb k would have done but otiely for this great Savioi2r,ini&fce-deemet JefiisCbrift that cals^ionen to faiixL j^uif (!hkr: mighc have reft. He coccM and ptts himiuruhdi^trlthie Law and Mine cheU.wteqiucsjliedbch,andh<$uff€cB'i

oftnei in_fi!>etid pertkukrs^

fo chac lieiie is al cfae alcencioo^ the Law goet op, and hidi its courtie, onely whereas ic migbc have ^eq^ired CD have bad diecourfe of ic u{K)q our (elves io pei:(on; now God is coctenc thac ic ibould ^ave. its cowb. up* OD our feosicy. Wbeoainap owerbadebc^ cbe Law ceauiiespcrfannancc, its one thing to have the lawlepear M^ and an odhec to have the debcer delivered: if a (ure-cjr wil cocue and undertake the debc^ he is deliveied chough he hath not paid it,8c yec the law hai b its courte y focdieiucecy dificbatfijetb what the debtee fliould have done: fo cbe way of fabration for any foul^ic is ooc either by appealing from the law,or by cbe repealing of (he Uw: butwemuft look upon the Law to have icscourfe^ only to have io onirfe upon Chhft our furecy, wfao hath ful«-Ijf fiidsfied the law, ao^Chnil kKHced tbw upon, is che tnae obieA of our fiiich, and except we apprehend Cbrift thus, as one naade under the Law as the Saipcure faith, and one chac did indues the kwco have its courfe upon him, andfo Co fatisfie the law: wcepc we look upon Chnftthus, we look npc upon hiatal the rjgbeob/edi of our feitb 9 and Chri/l be thus oils upon you chat art wea* cy and heavy laden to cone cobkn: as if be ihookl dy poor Sinners chac are under fucb a Covenant as this is, youkoowthatchou^icbenoc rq)ea^IhavecomeaQd puc ray fdf under mtslaw^ ic Ji^ch hadtts courfe upott me; comefoase^ and the law.ftalbe faccisiied^ icfhal have nocbing co fay agaioft you^ but ypo ftal have cbcouglireftinme: conckecbeteforecome.. .

Elevendily: The Eleventh thing in cbe Law is, That icis fo lar from inabling us to pmbrm xbac ohadience; which iC requkes, chac (in regard of one own wretched condiMB^thacwearenowtn) che more ic comes co be aevcdedt cheaiooeace our Corrupcions ftirred up^ ic dodi Aroiiglbonrfindc, notfiromanyfiiulc in the Law,, flic cm Q}ic Qmupcwnt fo much che tncm. Luther 1 c o uijj it ei ittQjiratercitft upoo Lime, che Law coming [kcochejKttcteiiigiDict mtucalGondkkxi cillGod o-

^fthe burden unierthe Lam, <^c.

overcomes ic by die Grape of the Gofpell^ is fticced up fi| ittiieb che mote. You have a nocable expceflion forchig ki the example of fPoM/, whofeU ic thus in bimfelf, in ^H/m' 7. $• VoT vphm tve were in the Vklhf the mofi-onf of fin which were by the Law^ did worhjn i^ur mem^ hers ie bring forth fruit unto death i and again in ver* 8. Vorfintakingoccafton by the Commandment pt>rou^t in me att tninner of Concupifcence. Ic cock occalion by cbe Commandment y there are many people ihac are the worfe by hearing the Law revealed unco them, until God I pleafeth to overcome their hearts by the grace of the Go-* fpel; Now put all thefe together, and the foul tfaac comes €0 be enlightened to underftand thefe, do you not think chat f uch a foul wil be burdened ? Is it not a bur* den CO be in cbis Condicioo ? K ic poffible tbac the lotil can have any reft in this Condition ? You will fay, chefe things are hard ih chemfelves. But firft if you did but underftand the infinite holineis chere is in Qod^ and die infinice Juftice of God with whom you ha ve^ to deal. And if you did but Underftand the perfeA Condition Ihac God did make man in at the firft ; prefenc before your foub the infinite Holinefs and Jdftite of the greac God I wkfa whom you have co do $ and then prelenc befbrt your fotfbthat perfeftftate chat God did make tnali' id Innocency, aiid chen chefe things wil be clear unto yom And if chefr things were ohly pteaicbed t(» y ouy and M* chingeUe, they would feem co be hard $ but ic is all in ocd^ CO this Invitation of Clurtft. -

• • <

♦•

. 4

t u 'I t r .

i* * •' .1

■f -

»■*'

• »

< I

.: :i:

• • ♦' — •

1

CtrtuhCmclufims^' 'i0*cv ^

>

CHAP. VIIL .

Three Conclufionx arifing from the former ^^tine concerning the burden under the Law j ^H^mety^ I. Thatmanby7(aturekinanemlcaje, a.l^at it if a mighty work^ to fafve a %oul. 3 • "that tbofe vain tboH^tj whereby men thtn\fo pacifie their ConfcienceSf mllftandtbeminnoflead.

NOw upon tbe beacbg of thefe things, wc may tf nly draw foch Conclufions as thefe. Firftj Ufat certainly man k in an ill cafe^ hy Mature. Itisobferved of the people of Ifrael when Vharoab did iocieafe their bondage^ the Scripture tela us chat tbe pe<»ple faW that tfiey were in an ill cafe; fo when we uoderftand what a condition we^ate innnder tbisbon-dage, we may conclude that verity man is in an iH cafe by nature* Secondly, And afecond Conclnfion may be drawn hence*. That it h a mighty wor(^;to fovea Soul; it is not a Qigbt thing fora Soul to come to be

eyed ; there mull be great things done by God to lave ,.foaL Many people, they confefs it-is tru(s they are |6nflerf, but they cfy to G^ to have mercy on riieiPi and To they think it is prefently done ; but did you con(ider of the condition that yon arc in naturally 3 ami of the Rightcouiuels of God, yoii would then conclude it is a : mighty work of God to fave any foul, and that you bid jtiecd fal upon tt^e (ftkiog of your Salvation be* ^time$»

And then Tlurdly, Hence wil follow tb\% C^nclufion alib^ That thofe vain thw^ffts of mm that they haw bad far pacifying thdr Gof^emtfy and,$be quieting dj Mrhtartf^wilfi^mi^Mmmn^fkad. Atchus^Mv

oytheyreafaptsbns; laQUftfebadaaothen. What

Cmdupms^ Ijfuing

if you be not; if you be ander the Law, you are cd^ thoafand choafand cimes over^ Yoa wii fay that yoo do fome good thing, and fomcimes come to Cburcb, and piay to God; but what is this to the keeping of the Law; if thoa beeft in thy natural eftate, thy reafonihg after this manner does atgue that thou doft look after Salvation by what ^hou haft done,and for men co fay; I do what IcM, andlamforry with all my heart that I can do no better, tfaefe are not reafonings that wrLinablecheeto

ftand with comfort before the infinice Righfeous Ood \ thou muft know in what ftate thou art in under die l.aw, ' ahd how tbou arc caft by the Law^thefe are not arguingi that can bring reft to thy foul; if it could,Cbrift would never havecalled in this manner. But you muft know that fuch isyour condition, that all the Angels in Hea* 1 ven, and mtn in the world cannot give reft to yourfouk; and if you did underftand this ^you would thereby go away convinced of this truth; well fee that there is a burden upon me, howfoeverlhavenotbeen feniibleof it; and it is fuch a burden as wil prefs me down to eternal mifery, and I fee now by this jhat I have need of a Chrift. Certainly if congregations were fenlible of this burden of the Law; Oh I How would their fouls re* Joyce in this, andpraife the Lord that their eares are biefled to bear fuch a found of the Gofpel as this. Come tomeandlppilgiwyou ^efi. lappeal to you whether the opening of the Law be not of ufe to make you come to Chrift; there are a great many wanton fpirits, that cat thofeMinifters of Ood that feck outofConfci-ence to do good to Souls, and to draw them out of their natural eftates; L^al men. Legal pteachen and the like; I appeal toyour<onfciences, upon theknowledg of tbefe Ibings wfaetlier you wil not come to know, the way ofcoming to Chrift better then you did before; if Iftiouid have oamtd the aame of Chrift five hundred I times over aful over again, would you have come to uii-iderftand the miftery of God wCfatift, lo much at by

h0AlUA0

licarfof whit the diftrence is between the ficfi covcoiBt of woTKt, and heiog ooder the Law ; tad taeel yon that Obrift came iscodbe world to dekvec os fiomthuficft covenant; becomes, and takes oorNatnrenpoo him, and puts hifflfelf Mder the Lair, that he might free us from (ach a heavy yoak^ and bondage | and in this hlef-fed Scriptnte, m calls all ftnlschatdoftel thisyoak nndhwden to come co him that ib they might hate reft* A0ddiiif4Uichlbff this firft Paaicotar, what thebon* Asge is dtat the fool ii ander, chat is «nder the Law; are yott fenfihte of tbii I Chnft calsyou i perhafa fome of

Siuyfay. we have not been lenfible of this i do you 1 to tiiiderftaod ft f Doth Go4 begin to let fn fome to yoa ? Do yon begin to feel it fomditi^ Weighty opofi your Hearts ? Blefled be God for ki yott are (o much the fitter to hear of ihe covenaiit of Giace. Notfi when yon come home, let the Hasbaod fay to the wtfej we hearof two covenants asyoo have it in the 4« of the ^db. zz. Here are two covenants^ and tbefetwoari ftt out in this Allegory of the Sond^wiinaa and th( {ree^Woman, now til we come to nndetftandwhattbi other covenant is, we are nnder the former covenant, die covenant of works s this is that yoo (honht labor tc I ntiderftand; the Husband and wife to asfce one andthei of the diffrrence between thetwocovenants^ askbol iriiat the covenant of wotks is, and npon what tearmi chatraos, and the co?enanc of Grace $ and upon what eaarma that mns $ and fi> yon will comf efpecially tc atoderftand that t^ follows in thu test with fliorepro< itandadvanfisgetoyonrSjHib. ^ :^ .

♦

[

*%

» GKA^

^o

^taMMlMMWMati

— • ■ '

CHAP. IX.

Of H>e9urdm0f L^al^Perfamancef^ Wb^itn% WUb Hfebkramfamnefi thereof laid epen im tpcttvt

'. Vartiatlar/. u There kneinwardpin$i^of doing. . 2. In men that ^e dnfy under the Lcm^ tfcereV a principle contrary to the peffdrmance thereof 3. Such are wearied wHbdoin^^ gettir^ nojkpply offiten^tb to perform dtity. 4* 'By rinet p^formanceif theyfitl contraUmore Qutltupm

^ their SouU. $. What they do inObedkncekntS the Lam k only out of fear. 6. jindtvitbnmcb firaitmefs of Spirit. 7, ^othijiig comei of fucb TerformanceJt^ 9. Tbtytbat perform Vutyina ^neer L^^lway^ never attain their end^ vebtchn^ peace with Qod. 9. T!beykfiow noi-whether Qod accept/ of tbem^ or rejeUs them. ,io» they are forced unto duties injiantly^ prefently^ andupon tbe^iiddenf tho^gfj to the bmderanc/of other pu^ ties ojygfeaxer concernment, which (^od require A .ofthem^ at the Jame timem 11.. Though tke^go Ofitoyling^yet kpow ihey not whether theyjfha^ hold out unto the enJi Jit. Thnr TJumiliatiot^ ami trouble for not doing what they ought, ta d^^ hiur derj d?eift ftorn doing rv};^at(^odre^4ireJ. > ,

• 0

NOw there is one thing more thatls ts an Apfieci-dix ttoto the Bardenof theLtir, ilowcf indeed 'fton, and is tyed onto the bsrden of the Law, and chat is, the harden of Legal perf(»rniances9 not only, cbe harden of the Law in regard of «rhat the Law nepmtM^ the peirfeftolKdience that the Law reqairet^ that bofr-dencoam firomdieLawicltl^ Jbmt mm these is a.ba»^

deo thM many are ondcr, a very hnvv aod gricTOOi bafdeii^ and tbac if, ^c6e bardeo pf Uguperfbnunccf, | ud this iv'cbrtcbacitcolNecbefifbjciSof thiaChiipttn iinceod to go no farther tfacii to (peak of tbat burdea coopeo ic a little to^yov, and |ba$ at I told yon at tbc firft opening of tbe text is tbe inttrpretation of C&itfo-ji^nponabis text, Xou that are theory axidb%4in>fi^ doit^tKat hyott tbat are Udeo withlb^ bnjrdco of fee-kiAgrjj*bt«ouihefs. under cbf Law* Cinne unto me and Lmlg^'veyou%eji%

' f irft, 2 wilfi>€w unto you what I mean by tbe bnrden of Legal Performance/*

Second ly^ U^at a great burden this k an^ bow much ffpll there it in it^ andfo apply my fdf to tbofe th^tare under thk bunion tofjoewtothembow Chrifi calf them here in thk text to come to bim^ that they might baife ^

%^* Firfi^ fbat which I mean by the burden of Legal Per-^

fonnaoces is tbi9« the performing of duties tbat are required by tbe Law meetly outorcOnrciencey btcaufe confcfence puts men and Women npon tbofe iduxies, and doing Jtbem in tbe firengtb tbat tbey bave of their own, sod looking upon what tbey do as the Rigbteoufnefs which tbey mud tender up to God,a$ Bjgbteoufne6 for life^.now this is a Legal performance; to perform duties in a Legal way is this, to do what tbe Law requires mcerly out of confcience, becaufe conftlence tela me I Buftro It, and to work in mine own firengch chough it be that that Gpdgivef^ yet but a natural firengtb^ and to make account of tbis tObe a$ my RigbteoufQefSyaRd to tenderk gp unto God for R'gbteoufnefs unto life^ here is a Legal performance, and this is to per forme duties in ameer LegaJ way, and tbo(e tbat do cbus wil find that this wtU be a very, great burden to tbeir fpirits, it is a Wdcauntotbeifyritsof tfK>fetbat do thuiii uocotbe fpinti of lnc|l as i^re<onlcientious indeed, for we look i(0(tf now upon mw and Women as performing Duties

Wffmmmmmm^mmmmmtmmmmtm

51 Oftkhi^tfli:^^

I oiitafH5pQciifie^beftMi dfmcfi fib mitea IMirof

irintdMyWdisotJiitMrHMiiris ^e^tf. not (^eift^ 6aA^ bttc^e^peakoftboretbacbtvegoc kito ahtglicr ferm bcyoiid httk kind of Hypecrictf ^ fucb u pnfbrai dttfiet one'of confaicnct, nid vtt rife no bigbcr cbcn looking tc ib€ Law, that binds ibem to tbofe duties aodl (oaeoicrfbcmitpcd Ood as cbeif Rtghieoarnefi, and dotbffliferfjfe, ttakthg account that tbts ii tbc thing that mttftbfing thtm to1ifV> focb at do thfe^nd tretioc acquainted any further with the myftery of the Go^ei, they do go under a moft grteTona burden all the dates of tbeic lives, I do not fay that it is a bprden to perforn Daties that confcience rcqaires, when inrdotbeoico the Honor of God, h) the drengch or Chrift, as a work ofthefanAificatioAofthis fpiiit> and at a froic of oar thankfolnefs for the Grace and mercy of Ood inCbiill CO us J tbatisnotaburdeni tbatisno burden at al; bat to do them meerly ts being forced to them by confrience. and as our Righteonfoefs for life this is the burden, and thotigh there be no other principles that men and Women ha?e but ibis, yet they may be very confcienttoat fo as not to dare to commit any known (in in fecrer, diey cnay make confcience of iecret duties^ yea they may l>t aboundant in duties, thatisj do perform many duties. In the ($• of 'Micab^ and the 7. what (hal we do fay tbeyj Shal ppepve %iver.r of 0)1 andtboufands oj %imf^ and the fruit of our bodiei for tbc fin of our /okls^ there you have the ezpreflions of the e that are Legal] they would know what they fliould do, profeffing thai they woutdbe willing to do tty thing for to fave theii fottlSt offer tiioufandsoif rams and Rtvert of Oylfora facrifice, fo one that is meerly Legal may perfoTm many Pedes yea be may be confcientious of every Duty thai be kbowetb, there miiy be a kind of univcrfal obeaicncc in him, to obev tti ai, fo far as he know*, for the oun ward aAioo, be may make confcience of every thii^ that he knows to be the mind of God^ and yet do al thii

Jmn— ^— K——ii

fa • fagbl wty, Md hit perferaMMT miy be mcha?) «twdeo cfatii tbit'Wiiich Ritl dohim good iii checoncjkK fioond bring him en bfe: andcKcefK he doth come ca kncnr furher then yec he doch^ |o know chc evangelical peftomtiice of diuiff^ he canooc have ccue reft io his fciiL

Now chit C^% cbe other) is a poync of ^ac confe* queneeroniiiiy^ic may bedivers thac read chis bo6k may HOC fodeer^ under/land what this ii^they may not feel afiy Avrb thing in their one experience^but I iuppofe I fhal fpeafce to foa^ even to cheir hearts^nd open their condi-wms to them, ivfaereby chey th^i lay chat they have not cakn a right coutie to procure reft co cheir fouls^ and co cbts end Ifpeake chat chey nnay beaiken coche bleffed in* vkacion of che^fpel co come unto (Chrift cha^ chey might have reft ^as chus you perceive a liccle wbac I meane by legal performances^ now then we are cu come to fhew theburdeo of legal performances^ chat they are very buc« dentome co chole that are acquainced with nothing buc cO [perfomie duties nicerly from che law.

' ^b^Jir^^BiirdenoflJ^alVerformanci/.

u Becaufe nfiw they are puc upon duties that the^ have no principle ro do^ro be pur upon a work A-here rhere is Dp in?^ard principle; co do che work that muft needs be burdenlomejconloence purs me upon che duty ar\d chac is ngbc» but I have no principle co doir» yeclmuftdoit^ coBlcienoe faith fo, whether I have *? prirciple or uo, and thou^ It is true I have no ptincple ro do ic to a« the Law lequiies, yec I may doe fome ouc ward pertc r.r a^ices.now^ for me to goe about fuch a wrrk^ ro endeavour and ftrive 10 do alcte work chat the Law reqaires; not'onely the outward parr butcfae woleworke> andcobeput upon toftm^ andftrive cock) tb-t which 1 have no inward pnnciple to do» that muft needs be burdehfomel A),, toKXiOBs of nance chat arc fcom anextenial principW are ]

Ofthf huf.dtn iff U^l ferfoh^

violeac and fo cediousy heavy and ccoublefom^^ (o. tki$ mocioo CO duty tbar comes iioc from ao in^itr^ijd prinopfe of heart buc is meerly Ifgal^ cenfcience ftam« to put. the foul upon ducy s buc doch nor put any principle into cbe foul CO do ic , this is a yioienc mocion, and tbofe cbac have the experience of cfais fTnd iC ciedious^eavyjandt croublefome; -

Now here liech the burden, for ic is noc accordii^ lo chofe vain conceits of men chac the duty oughcnoc to be done^ becaufe they have no inward priucipS to do ir^c bere is che burden tbac confcience binds you co do ic^ you muft do ic though you baVe no principle in youto do ic. • • • . ^ , . -.

» The fecond burden of Le^alperfgrmancei'

2. Legal performances have a great burden in them,be« caufe cbere is inal men that are buc under the law before they come CO be true belecvers farftified by che fpiritof Chrift, a* concrary priliciple, a priiKipIe quice againft chofe duciesy oppcfice unco them, there is a concrary ftreamein them, they go againft wind and cide, you know whac a burdenfome thing it is for the boatman to go againff wind and cyde, hemuftpuc coa great deale of ftrengtb, fo ic is beere til the foul come co beleeve in Chrift and co have che fniric of Chrift,having onely con* Vi&ion of cotifcience and being put upon dunes, there are fuch coirupcions h the heart, and luch evil principles ia al pen oaturally, that are aa wind and tide againft thole duties-jand yet fa'th concieoce you mull do them though you find your inclinations to be never fo ftror^ another wayyctconfciencc tels you you muft dathero,and wbeo Oo4 H pleafed to put ftreugth into confcience k wil inakeaman or a woman to go onto duty though it b( never fo crofs co thdr own nature; you wH fay if it be crofs to their owne natures why do they noc leave-it off i No they dare not, notwijbftandinc j 10, HIS true, weihal (how you afkenraidsj tbac even

I rf

^v^

{

PftUhtrden of Ligal perforlMficit.

t*

^?

todly mcfl and bclcivcn ire burdened with corrapdont^ cney nife contrary principles to cbeddty too, I bat the^r tie ookfb prevaiiiiijg^jtrwitb nnbtltevecf that ire only legal. It is a tedioni cbinj you know to caft a ftone n^ vard^not ontly to caofe a (Une to move any .way/i»t is fbine troBbIe,Kcaaie you keep it from its center, but to I pnc it Bpoo a motion that is qaUe contrary to the prind-pfey that is burdenibme, becaufeal heavy things liave^ principles in chem that work doffravrards^toerforeto pat ibem npbn thofe cbinj^stbat are quite contrary to theic nttiirat principles, it is a motionthn wil caufe burdeni and thtt bccaufe you keep them from their owne center; foconfcieoce may keep a man ahd«woman from their own center, from thofe wicked courfes that their natures are inclined nnto^and altbe while they are kept from the courfc that their natures do fo ftrongly incline them utto, it muftneeds be burdenfome to them, until God come and fandifie their hearts» they may be 'a great while witbouc any fanAificttion^ many whofe confcien* oes are convinced may goe on in dutittj without fanAi^ ficatioo in them*

The Aird ISftrdencf Legal Performances.

3. One that goes on in the performance of duties id a

Ic^ way meerly^ is weary and tired with what he doth,

aMvetcufind nofireng^h comoiin^ in unto him^ no

ftirD«d>ifity to perform what confctence puts him op'*

oo,duni be had iit firft^ nay rather lefrabSity. Nbwthit

win nttii% be burdeoCome* As ftippofe a man be put

upooa.worl^ andifhehaveqohnind to it, that is tedi*

otis^ Mcifftbeagaihjllthe bai^; quite dppofite to

fiCpofidon^chat i^ more tedious f yet be mult go 00; u>«m

betoyhmndwcanerhimlclf, aii4yettfaeiiiorebewoi^

i bei»otegp€iyouiitfaan0h^ iSnds i^ftrengch

co«ttilnC|buc fircflgM^ ireaiy 11^ rather » htttftrengdi

weares

■Wih>

Of At Men tfUg^dpelrfimaiictt^

wctnawtft tdlMftiengthooiMtifirtaffiftbiiii^toi l«chtswarkisatftro^ astcwts, cbat work in«ft nccdi be (mcdoilbiiie % fa thofie t\M tie meerly l(^al« diqrgoonfttltndacy,indcbewocki8fttUsftroiig, bi* cbqf ire weaker, imnyanaa wbntbe firftfect ii|M>« wock is cold aa4 beQuaifiied»biir when he con*ttiuetia che work begeit fniriDcbyand chen sc h not lb buatenfooi udco hka^biic if be cominuet in the work^ind ii coUer and ad* ilcr^ cfais is very cediouiy co choCechac pertorme du^ki amdtr legal way, coaicience purschem uponicac &itf and chey goraducy^ wiUi lome v^ur^ buc cbe cfvcb is, they grow more wearv^ and cKfs woilc u more cediou^ and yQt CO' Icience pucs cbeni upoih asmucb work aa ac firft when a man tiacfi^beeo at wotk and growes we^ry and de-ftrc« eaie and a cruel eask*maftei fh^lcome and eel him diere muft be no deaej le or youi woi k, nor oo.increalec^' your ftrpngrhjcbis n^uft needs be cedious»abus choie chat |)ertorme dutm in a legal wiy/riMifcience puts upon cbem as much worke wbeo rhey are weary and ciredasac firm's bere is thed ffereoce be: ween the works ot faotiificauoD 8c lega I pei fonnances,^ hough they teem ro be hard ac ftft^ yec while che (oui lees upon chem rherecomes in (bnfgcb, and'che more work the more ftieogebytheydonoc iy^M their ftretifecb and cbrowic away, and grow more weary af erwards chen ac firlHbuc che more cbqr have ejqperience of the ways^rbe more ftcengtb chey have,cbey g^x»w warn at their work^and beii^ warm chey gee furchecaod hircber floengch^ and tc grows eafie unco them,^ buc ic i$ not lb «f.^t^ ooe due performes duties in a roeete k^l way^ fiwe have been leven yeares in a pcofefioo of rdig^in and okadfe <antcienoe of their duties, yec after feven yeares ibeoc chtirheinsnomoremorci&dcbeo4tfidl^ andcbtyhaw igqc no more ficcngch then ac firft'^ their hiils are hh jnbccified^ and their (hengch is left cbeo at firft,^ ^ cberirfore (km wodc am needs be pievou^Hontd

J

7^ 4* %trdeH cif Le^al'Performaucu.

I •

I •

4. TboTe cbac performe djucies ia a kg^l way meerely, while cheyariB ftriving codo cbelr diicy, cheyare cod-cca&ingflU furcher guik upon cbeir fouls, they firive ca docbaccb^cche kwrequues^ aod in ctek very driving ibey arfi br^^kiog ofcbc lativ.^ Youwilfay, fo godly fnea while cb^y a^e (hiviflgtodo cheir duty they fiq allo^ there is itnperfedlton in the befl', I but yec cheir (in is done away tn GhrtH:, cheir ftn is not lay ed co cheir Charge, bur diofecbacare aK!<?rly legal, while they are ftriving, they fin^od cootraft GuiUinefs upon cheir fpirics, andiolics upoo^n)) andcheyftanddiargedwictaic. Bucchenic oaay ^ £aid ic were bener tbac they did uoc Arive» no not (aneicher, oonfciencemuft have them ftrive^ it would be a greiicer guikioefs if they fhould not ftrive,thou^ when Apy ftcwe chey Aandcharged with further evil then be-mxe, DDW ctuf isagreiyous burden ^ as now if a man were Towliiig aftone upahil^andas rcx)neas he had rolled ic |up, the ftone flvould come down u[)on him again, ic would jbeam^hty cii^eCpme^work, icisLo with thofechac are meerly legal, while chey are in duty » in working , ftil cQ^v^ffifin t)$io^ tbcm down a^ine^ and chey con-

31|e $« ^Snrdin ^Legal Verformancex,

i S^ Thofe i;liat performe chicies inaaieerelegal way^

whin cbey do^eje dameef ly ouc, cf feare, they are puc

itpfo k ieiftloariUeand qgocous way, they are puc up^

Cip ^ Afn£ duties ion n^ocoui way, meerly by force and

e^iAtiUDC^if youpucaqiw CQclo aching meerly by force,

ici^ veiiy itcduni^iiQ'hlm^aadeCpedialy whenyour forcing

of liifli i$iiKifehD«r^s ciHife thai ase ftivesthey arenoc on^

H^fsliQiifldeo m chiBV/d^^

n thev

mmatm

i; 8 Of the httrdeh of Legal performances

LIU J1IIHB II I ■ 1^^'

they are fee upon their ducy, now this is very bucdeofom: if indeed they mtghc bs puc upon ic With loveygemlCj and faiccariages, chey fliould do as much as cheydo wicba greac deale more eafe, but when al meanes chac k ufed h rigorous and forcible this makes dietr hves burdtofome un.'O them; (oic isbere^ cbey chac arefegar, performe ducie^^buthow i the terror of the law, che flames of bel fire in cheir coafcience, ^and the fear of the /udgmencsiof God come unco cbemf except you do this you may fear chac the Judgments of Godwil purfueand follow you. In che nighcteafon when chey are in che dacke cbey are filled wich terror, and when this terror oomes upon chem theti they muft go coprayer chough ehcy have no mind co go CO prayer^ for cheir conicience eUe wil fl^ in their fices in the day ttme^ thefe arejufl: like the Children of Ifrael in ^gyph (^ c^ske ma(ler» puc chem upon cbetr wcurkd with rigor^ chac cheir very lives were tedious co cbero^ whereas chofe chac are fan^ified chey go Co performe du* cies out of loveand fo cheir ducies-ace fwcec and- dali^ic-* fiilcochem..

TJh 6. ^urdtnBfUgaip^armmicei.

• 6w From hence follows that cbofe chat are meerelykgal in their performances, chey do their .duty wtih mini ftraicnefs of fpiric,chey have no inlargmenc c!f heart uiiial* ly,very rarely in aay ching|.hey do^^it chey doic (if thev do do ic^in a dul manner^ a dead way^meerly the work done and no more, cheir fp<|jcs are excedingly ftcaic,pray cheymuft, fomuch cimexhey^fpeadinpcayec, but when clv^ are rifeo from prayer they find their hartiareas ftraic aaever, I do not fay but a godly man or woman may be fo atfomecimes, hue whea ducict are performed in a legal way 9 chis is conftancly fo> and^Oh^whac a burden is chis CO a foul, . co chink chsu lean never go inco chepce* fesMsofGodfaucIhavefttlrdead, ftratg&heaKs ochert haxe «nlaigcd hflaro9but Ido tfaedwyaiidnochiBg comes

Oftbehurdm ofLtgd ^rfirmances. ^ p

•ofk^ I£ed(nybeaniilcQgecberftfaiciiedtnchedacy«nd 4b 11^ OQ iQ the coundss buc ftil am ftnuened/^ dad, and duLm cbejpedocmaQoet>f cbeduty*

7^ Tbofe ch3|C perforaeduties in a meec legal way^fim} Qodiiog CO cocne of cbek dndes^ buc tre meerly at a horfe iDchemil^ga the counds^ or as if a man were co rive or xkave a knoccy peicco£ wood, be (Iriked, buc che loioctt^ iiefsof the wood gives che rebound co che axe and wedges, aad he can uiakt no markc of k» though a man ftcive and work hardy yet if be findeshia work gees on, bare is fome I9aiiiforc» buc when he yrocks aBdivnacks^ and ic concic-ues fo ftiU chis is burdenfome« If a man fhould be fee co puUaki^ouc of a ditch, and injoyned to week from morning conighTy and he pulls and pulls al che day, and k ftks nor, is no further on in his work ac nighc then he was iocbe OKimingy and be muftgo coictbe next day and norfaingoomesof his work chis is very tedious, fofcis wkh (hofe chac are mfcrely legal in cheir performancesj diey find licrleor nucbing comes of al chek performances and chis muft needs be very burdenfome: you chac have been cbas burdened, know, this very texcconceEoes you, and Cfarift hath chough^ of you and cals you to bimfetf and fatcb. Come co me,as if CbriiV ihould fay^ certainly there jsanocber way for you co have£afe and reft fo your £)uls,ic iscrueyoamuftgoonanddoyourducy ^-buc you ouhxonie roknow me in che gofptl before you can have

kaie and reft CO your fouls*

t^ Tbofe cbac^^ec&sme duties in a meer legal way^the ihecratb is,' lee cbem coU never lo much in that way,cbey an never acxaan rocbeit end ) let cbem toil never-fomuch.

1

ducies oaver fo many,

r% <%

their duties a I

thrHifand I

1^—i^MMi—i—> I T I T>wi»'i iniiraa-MMM^ i ^lairiin

60 Of thehtritn eftxgd f^rf^rmmasu

thouCuid fdd) yec they can n(^ec actMi tmo di^r<ef)d^-Their end \?ini€ is chac ? you wil foy» Their <fnd il^ chtfc chey might have peace with 4Sod, live atkl hiav^ etm^y life; ic is tiw^ bafe hipocrices look ac profk^ many wil make a fhow of reli^on, gee into houfes, and calk of good things^ thac they may gee good cbeere, meat and drisk^ and a little gaioj being of a {poor, and Unworthy Sj^rir^ butlfpeakeofcbofetbac ar^gr^wn higfatr chta thoSy thofe tnac perforrae duties out of tonleienc^, and yet ne-' ver attain cp cheir end) nor never wiUccaSn to their end4n this way, til they come tokno^ more of Ghrift ^ I fpeake of fuch as defiie reft to their fouls« yet in this way olFi6-galpccformanoes never gain this reft to their fouls, irtd land therefore it(«Hi|ft needs \k burdenfome tMttv

t

them..

The 9. ^ufdencfL^dWerfcrmdnctf.

g. Thofe that perfdrme dutifcs^ in a meer legal way^ chey goe on and performe duties, but whether God ^t> cepts of thetH) yea or no, they canhdc tel, do rtiem they muf^sbut whether God betheir enemy or their friend they canoe tel, tender up duties to God they do every day^ but wiiediec they tender theda up co an enemy or a friend chey do not know; fometitiies they have perhaps fome good hopes thac God accepts c^em, but never come CO any knowledg of Godb acceptance, ciiey go up and down continually with Jealous thoughts of-God, fearing leaft God wil take advantage of them at the laft^ this muft needs be burdenfome. Many poor ioub havegon on in this condit ion^ one feven yeares after anosher, and al for the loanc of coming to Jetus Cbcift for reft unto theic fouks^ then cqmes rm to the heart of a finoer when ic knowes and can fay upon good ground, though my heart have much cortupticm^ though my duty have much imperfeAion, yee through a covenant of grace ^Miac I do the Lord accepts of me, whereas the other never comes co

Ofikhtrdmrfljt^^prfbmances it

kfioMrtbakGodiAocb tccepc ifaem though they performt tbdr dttcies never fo weL

10. Thofe ehac perforroe daties in a meet kgal way^ their fpiric^att hurried on to do chfc urork^ co do mething diac confcieDCe tequfafes,ildiough ioTegaid of their weak-sefs, the doing of fucha tbitig^ «c fuch a time, wxltinder tbejdoing of other dutiec chat Sod requires of them, hue yec do ic they muft, 1 do not lay duties are not to be dofie at th is time, boc fuch things asconfcience tels them axe good they are hurried on to do tliem prefencly, though in tiegatd ofthisir weaknefsrhe dt)ingof them x^ow dorhtindet chem from doing other things of more confe-qcBKe: as ire find by experience many that art weake, yet under the command of confcience and are in a legal way» fuddenly there comes fudi a thing into their minds, i Dn^ fpend fo much time in praier, faith confcience you caoDoe do too much for God, and whyftould you not fpfiod fotnuch time for €od, now by this means they are humedoD todotheduty, though by the doing of it at thttdtne^tfaey flial hinder themfeivs inthe perfbrmanieof onny other duties afterwards, and I have known byex* perience oany^that have been gtti^ouihr burdened tbit way, what they pttfcntlyapprehendtonavfe^nyw^ It, that they think they muft do, althou^ tb^ by tfaat^be htndred in the performance cf many other daeie» aTierwards, whereas now if we were; acquaintedwitlitheliberiywehave intSiriftwe would faeaUetDfatisfieourfelvesttiisway, tjiough I am weake now, yetlttnappeale toGodthtttmy heartisupri^, and thoD^ I do forbeare the doing of luch a thiqg that in jBOwne nature itgood,yet my confcience tek me^ it is not dffocKJbawHfulneglediof what mayglorifie God, nor becaufel^rouldnegleftany dutydiat God wouUi have medo, butbeanifelknowrhcoiighmy.weaknefscbedo-|

,i

62 ' • Of the htrden of LegalTerfortMiU€S0\

Tf^

ing of cbii at ibis cime wtl hinder me in che Secviop of God ocbecwaiei: chccefoce I bekeve (hac God wil ^epc oi m€ ID Chrift and pardon my inficmictes i thus cfa? Soiu can do ibac is in Cbruly but cnofe chac are LegaljCOoCcience puts cbem lipon Duties, wichouc regarding cbeir ftreogrh^ and fo.purs cbem^upon ftrong Duties when chey are in the weakeft Capacity^ wbm they are weakeft, confcieoce wil puc cbem upon che flrongeft Ducy, now this is fior the wane of che knowledg of cbetr liberty in JeTus Chrift^ for chey have chis liberty in Cbrifl, chac Chrift accepts of them accordingto what they are able to do, che Gofpel holds forth this accepunce,tlut let cbem go on co do wliac chey are. commanded in uprig^neis^ and chough they cannot do fuch Duties becaufe they are weak^ yec God accepts ot them for Chrift fake, which one chat is L^al cannot do but confcience hurries him onto do iheDuty when he is moft weak, and fo he doth kfs.toc God then other wile he woukl or flioukl do.

'the 11. ^Hfden of Legal Verfortnancei.

11. Tbofe that berfbrm Duties in a meet Lqgal fray

S\ on coyl^ but Ail they do not know whether cbey^ al hold out or no i I go on and do my Ducy, buc what wil become ofme God knows, Ido not know whether] flial hold ouc or no, 1 am afraid chac when I have done al^ labored and toy led what I can, chat I (hal prove an apo-ftate^a backflider at laft,thus they have nunj fuch jealot^ fies of themtelves^as diey are bxl of jealounesof God, (a ofthemielveschey are afraid of themfelves, wel, if troubles and aiEtft tons come I j(hal fal oiTaud cudi, and mani* feft that I was but an Hypocrite and alwaie^unfoundj now, tbefe very thoughts cnakes iheir lives andDuciei burdbifome unto them/ wlieiias one chat Jiach che beocfic of the freedome of the Gofpel, one chat is in Cbnft,hecan go oojweI,(hQugh I am but weak yet I have aQevecbftsng

y me hurdtn ofLe^d ^trfvrmtmau 62

i

pnncipJe cliac wil bold, foe I do it by the Ihengch cbat it everliiiting^ though I be weak yet I am fafteoed to that ibtt is everlafting, I am carryed on by fitch a prtodple chat wi] hold od co everlafting hk; and Oh I lirbat a teft iidiisy here is reft indeed, foe the feul to know that ebough lam weakyetlfliai holdonto-everbftinglife, wheoas onexbat is Legal he is ever jealous and be chinks, wb^t do I this foe, I ihal fal ofht la(t,and fogoes on b^-itilyandis troubled tti his thoughts, and this makes both his Duties and bis life burdedfome, ftit I fay Cbrift cah upon al chefeto come unto him, ftil there isa reft in Je^ fill ChtilV, it is impo/TiUe we flioukl fpeak of all tbefe things at oner, bat now I would only find out thoie that Ghrifttals; you that find it thus char ate ready to fay, ;ufl: as icisfaicTio the word, I find it in my heart, I ooiy fpeak to you to raife up your Hearts co attend idr what it fiffther to be faid afterwards j only re-membft thkt of the poor blind man, when Chdft called him, they comfoned him with this, be of gcxxl comfort hecalled thee^ fo I fay to you that Labor under this bur^ dmandloD^rolciiowthe true liberty of fpiric that the Saints have in Chcift, Chrift cab co you andiaith, Come unto me alje tifOi ure ppearj and beavf Zofen and I ml

' The 1 z« ^Bterden of Legal Vetfmmancei.

X2* Thofe that are thus Legal, their confciences put themupOD performances of Duties, but their Humiliation and ODouble for not doing of whacchey ougbttodo, doch binder them fcqpn doing what God requires, and this isa iadGoodidoo, that when Ihave not done my Duty, and am crouUed foe not dcMog my Duty, cbac dcuhbin-derme firomdoii^ my Duty, wbeceai thofe that have E?aogelk»l HitfaiUacioo, k makes them raoce fie todo duty, the other it ooAka chem more unfit, their hearu ace moce fuUcD^ firetftilf and uncowacd, andchUisal

fad I

6^ Oftk hufden ofLegdprfonruinui.

(adcoDdtciooy^ chat doc onfychey fait in other Duties^bui =when chey acecroubted fa£ this they fail mote., firft diey fiiil o£ cbeic Dufiies^ and their beaccs are hndhed a gceai .mrbile, and \hxxk they Complaine^ that their Hearts arc bardenedandthactheycaDnocbe Run^bled for their (io^ after this tfooiplaiDt tney be^n to be troubled for theii iin^ and tiKQpatbe other fide when they are troubled after (ucb away as they gcow fullen and ditcontentedj •vexing and fcctciog of themfelves^ and by this th^ come to behinderedas much in the performance of their Duty as by the hardnefs o£ their hearts before • fome are hindf'' r^ by chair hardnefs of heart from performing of Duty, and ocbecs by their humiluy: now this is a very great burden^ you nia^ fome of you find it in your own es^^ cience» that the trouble of your Heart hath rather hindered you then furthered you in Ducy^ as in %xoJ^ vAyttk 4yip/e/ came to the Children of Ifcael, the text fiutfa th^ did not barken unro him^ becaufe of theaqg* ui& oE their hearts^fo there is many people that have fu^ L^ltroubie in cheirHeartsandrrat for their fios^ asifi dwvhinderthemfrom barkening unco the blefled foundt o^tbe GofpeJi it makes them more ud& ta barken to thq iimation ofCteift tocome unto him, yea fuch Jdnd ol trouble they have for their fin that makes them* as ic were reafon ajvay the blefled comfort in the Gbfpel to their £oul.

i ••

Jii

• 21

.«

i

* M • flit

« t

• €

"•^^^"^i I I I I I I * ■ »» »i»» i.iwx^ n t»«»i

«i^p^»»^

'"-I

r - •

I » . . .'

•». t r

r ^^^^ ^_^^

ThexiMiJery of them that are undtr trp. ^

C H A p. Xi

TbeSad condition of fuch of are tinder the burden of Legal Verformancei fet forth in Six Particularj^ u *Ibat vo%icbfi)OHld be accounted their bappineffA k their ^ifery. 2. It is a means to caufe hard Aou^sofQod. 3. It caufeth great difcoura^e* menu 4. Tbeykring an evil report upon the waus of ^od. 5* Tlngr- kgep no troportion tbarein^ 6b ibej are kept offfromCbrifi.

NOt^Aat which remaineJ Utofiyevo youthefadcon^ dition of men and women that are under Ms Lf-gdl Performance Jihat are in ihk condition ; wejbalfind that the conditian it very fad and infupportahleto many: 0nd ihk text voil appear to he a text of wonderful mercy^ ifwedofetoutbeforeyoufhefadnepandgrievoufnefi rf tb(^ that are under thk^urdeiu

The firftWfery.

Ficif, Ii noccbk a fad thiqg, that that thing wbich fliouki be checheif ;oy of ones h^t in this world} which we fliould acxounc our priuiledg^ bappineis^ and the be* nmog df eternal lifeitbtt we mould account that a mi* fay to us, astfaus, tbeperformanceofDuty, to do that which God cak for, we fliould account it bur priviledg, happinels^and the beginning of eternal life. And indeed k isfo^ if we do it in the way that God requires, but now one diat is under this burden doth the things in the meer outward aia:^J)Qt doth tbem as neceflary evibf, ac-oouixi them as .evil things, only he cannor avoid tbemi dminanaDdwonaahscobdition is very fad, thac that

.p which

\

•^"■■W*

^ ~ Utelififiiy^thtMihMim^ift^

Hrhkh ocbers accouQce chek bappinefs^ life^ and Glory, he accouDCS

The Secan4^firy.

Secondly, there is ebb evil alfo to the bnrden of luegal pecformancesi tfaac chk is a means to caufe hard chougbcs of God, and if God go no further with tbemtbeauiiSj that tliey perform Duties in a Legal way, this wil occafi-on masy bard ihougbtsof God and of his waies, and tbi^ niay fiixlthat they have foi many times when theirliearts are pinched ^ith this burdeii, they have nuny hard rhoi^hts o£ God, and hard chougths of bis Ia^s and bard thoughts of his * Waiei, this is very gieivous wh^ ^ foul comes to find (he com-maadeoienti of God to be grievous and lo to mutttuirt andrepint^gainft God as many do that are in ttoubk ofconicienct9 they go on in Duties but becaufe they get no peace^ nor comtort,nor Maftery over their corruptions they begin to repine and murmure at God, fay they: ] have done thus and thus, aiid I have performad Duti^ anc nothing conad of chc0i,and there upon they begin to kav< and bate (beau

Thirdly^ there is this evil alfoin the burden of Liga

Eerformances that ir caufes a finking difcouragefDenc9chci earc doth fink in exceeding difcouragment,after a whi) they, go on Iq performance of Duties and find tipUiti) coma.of it,and chey fink under it in difcouFagoient^ the think ir is in vain to go any further, and they are defkoi to call it off wholly t and think it is the only way foe che cafe and refts hence foUowsy that therefore there is a w^ open to temptation for. the Devil to come aiid, ceini them either to Ipofnefs or to difpair: it is miiny times t£ end of fudi poc^ creatures except God be pleafed cocoa:

•^•^

jDaiidr«v«al Cbctft unco tbem} oie of chefe cwois thp Coociufioos cichfer chey caft cff the Dixi^ cbac befos« thqrnttdeoonfcieQceof, ftDdi(>gcowcobefeofit^.piK>^ phttib} or ochcrivife if coQfcieDoe DurCuesch^ moce cbey {;row co difptkt^ ana fomtimet iqponcfaek fide ted MM dflKh bed^ come iora a nving and raging diflpeaifer^as by experience we find that maay affiec ch^y Imve beea a loog cime under aaoubbdconfineqce^afia goneoQ laaLqgal Way cfaey bavegcovii Terypcopbaoe) choe was a dme cbac (hey durft noc negkft £kicy in chffk iKDiIy andddfec, but chey conevfterwanico chisik cbac riiis was buc Ijegal, aiki now tbey caft cheoi off^ andgive ifaaDtehres co locijatb^ ~ and cheiv cbey hate nothing co plead foe tbemfelves buc cbia^ cine cfaey wece uncfer L^al { performances^ and chey ka?t chem off, and thus chey M chis way CO R'sltg buc Oh 1 wofuichis is cogo cocbe Devil for Reft^if you bad come co Chrift you mighc have had R.eft5«fauc ibele give up cheirSouk co.che D.c<rils.&eft^, apd grow co loofiiefs and arenocoriouflyfcandalous in ia cbeir lives, I fuppofe if you wil d)rerve it, you need 90C go far cofind examples inch is kind: but ochei;s cbac cannoc geccbe Maftery of cheir confciences, chey grdw co difpair, when cbey come upon cheir fick bed) ch^r bearcs ace oyccwbelmed wkh difpait andlbihey die; Now Oh I whac picy ic is cq loofe fuch Souls as have gon^ thu$ far in Che way of Religion.. As thus: Ftrft, c6^y do che fame cbifip.cbac Gods (peopfe do for che outward ^Ry chey do I (be lame chin^ thie tiaincs dp. Secondly, They af erery Confcfeiicipus of what chey do, make icohfcieixre bf cheir very chougfitij and of cbeir fc^erwares. Kay, Thirdly, chey know chey have co do wich God in every ching, cbey hanre cbeir beans fe; wroiighc upon, cbac (hey fetchen^ feives in che prefence ot God alwaies. Nay, Foucchly, fiisf faav« tte fear ^f(M^ the. fiacoB ecernityi^pon cbiiipfa^ntiCDiiclMaHy^ land yciiperiflfaclafl^ and al for thewaacoffaiowhdgofclie^ofpel: ic iscruecbefeimen Uft9^ fbati^ Gb«inMrraily (uctowbodldpuctbem

Pi upon

vt-

6^ ' The ^ijeiry ofthm that are under

upon Duties and nor open to cbeoi che Reft chac ic in cbe Gofpel and in Chcift, if they did (o^ they are ngbtly blamed for putting mea upon Ducks, God forbid that any that cake upon tbem to preach the mind of God unto people fliouldrdi bere^ inmeerly putting of men upon the performance of Ducies, for we know Co be under the I^w and to do Duties in a meet Legal way ^ is a tacA fearfiil burden, but now this is our work, to invite you CO come to Jefus Cbrift that you mig^t have Reft, if there be any that knows what it is to' be burdened with Legal performancesj the maine thing I flial do is to invite them to come to Jefus Chrift, and we fhal I Hope hrin^ them CO their Reft, feeing Ctirift doth invite them fo gracioufly cacdme unto him for their Reft. ' . .

4^

TbiTcurtb ^fery.

Fourthly, c6eie is this evil in the burden of Legal per^ formances, chat they* who perform duties in a Legal way, do bring an evil repon upon the MraiesofGod, foctbev go alwaies heavily and aully OQ in Gods waxes, and {o they bring an ill reporc upon the waies of God, whereas when the H^rc is fan&ified and caryed on by a divine principle, fucb a one makes che waies of God beautiful and lovely tochofe that, they convecfe withal, tnit ttey that pecfpcm Duties meerly in a Legal way they go on fo Penfively,fadly^d dully, that there is no beauty at al in theic Converfacion, and they make others afraid of thofe waies chac ace fo tedious and irkfome to cheau

tr*e V^ Wfery.

Fifthly, There is rbis Evil in the butden of Lnil ]

facmances:thac thofetfaac pecform Duties meerly lo H

gal manner tbey do not keep any pcoporcioD in tbewaiet -^^—»—1 r- .u-i. T%...i-^ ■ 1- gccocdiM CD the

the bttrdeit ofLe^al performances

69

flirriogof cooTcieflce^if conicience be awakened Sc flirred then they tre carefal to p^oroi duties, bocif confcieoce do D0t fitr them tfaey are carelefi ag«ti 8c therefore thofe that do perform Dtities id chii ttlanfier, yoa (hal 00c oh* ferve to evenneft in their furaies, but fomcimes they are Tcry Arid and dare not for their Lives omit any Duty, but ac other times, they are looft again^ for it«is according to the beating of their coofciences, they do not work according to the new Nature, for that which worb according to a new Nature works in an even way, wherein is a proportion between one Duty and another, and this may be an argument of tiy al whether that that you do be from the change of Nature, or from other principles • if there be a proportion between one duty and another, yoa be not very forward in fomching and backward in another, that is a figo it is done from a new Nature, but ifyonmakeconfcience of fome thing, and at othiv timet in other things take more liberty this is a figp that what yoa do is but Legally done, and this muft needs be burdenfome:as it is a burden to a man tp goup» on uneven ground one Leg up and another down, fo for a man to perform Duties up and down, forward and kckward, here is a Great deal of burden in that way, whereas tbofe that come to perform Duties by the fpiric of Godwin them their way is made even for them;not but thatGods people may ibmtimes be better then they are at other times, yet there is generally an evennefs and proportioo between their aAiobs^

Hk Sixt ^M^ery,

JRxtly, there is this eijl to the burden of Legal per-fennancea, chattf fobethatby cbefe Duties their con* (deuces come to be quitted, then they are kept off torn Icfua Chrift, there are no people more kept of fkom t lifiisChdft: then thofe that perform Duties in a Legal)

^fHArtmier

/mtflQcr, ai|d have tfaiec of Gc^feieac^ tbtc wty^ ywi not only kept fron Cjtrift, bof farcher, ch«v fecup ehtif Dqcits in theplacco^f Cbrift, ind make fehem to fa« theic very jufiification; wbacia itiftatinany people wooM prefeoc before the Lord for cbeir Righteoafoeft ^Mk Hope of Heaven, boc performance of fiKb andfiicii Duties, that the Law-requires: now here's a mighty miftake though we «re bound to obey Gods Law» y€C for us CO cotue and mal^e this our Righteonfnefs befoee God, and fet ft up before the Lord to be onf tntereft for eternil Irfej this \% to putjefos Chrift out of fata office, and make ouf own Duties to be our Saviors, this now is exceeding daogerous, and yet how many people are there ihit do chtts» and therefore I hive been wiUit^ to be the Larger in this Point becanfe it is.not an af^g«-ment that wedo every day meet withal, and alfo becaaft I would have many wbofe Coofciences begin tobcitt* ligbcned and much troubled to know where they are, what is the groaod of their trouble, and whfcre the bot* torn of their trouble lies; there are manypeople thatftre fo far to be beloved, that they are very confcientiout of Duty and abflein from thofe finsihatothers Hvein, and perform Duties that others oegled, but they go im Vfty heavi4y and iadly for iQany years together, and the truth ts,they know not the groondi3f their trouble,froffl wheoce their trouble comet: now by that that I have •opened to yon iti thb Poitie, you may come to know whence al your troirble comes, whence it coAes to p*0 that you have gone hn in that fadncfs and heavinefs as you have done, you have done your duties in a Legal I way^ yon have not been acquainted with the waytof the {GofpeL You wil fay, what is that way, bow (hal webeeafed of this bttklefi,wben Icoibe to that; there 1 ihal flww iafome tiieaQore cbe. Reft that .wfe hne-^ Cbciftimaal ibofeVordeoft^thatibaveopeMd^^Cblifl wil not liwem omit duties every, a wiiittUs niiSrev bft in Chiift we ibsi\ fre. iiow tbey aw petfotee^ witbfa

tJkJmfJmtf Ltjgid ptl^^ ^i

Gtt^Ml moffcMfttfatd befbtcj act mttt etfieeo tfae^ b^ bnt ia tlic Ifiirii, tiid wholbcYcr ydn t)re that irt] loodertbif BordcjBofLcgAlperformaoctf,ifyotir beirtf-Itclyoa ibis is my coadition, the Lord kootursicismy cMdtdofia I bave indeed made confcience ofn^y waies a fifeat wbile, but I have gone on jaft in cbis Legal way asbath been (hewed in this Point: if efaii be your condition, fo 6ir be comfort to yon, and know tbatiefns Cbrift csls you, it is trne, yoor condition is for the pre-iient fad, yet tbeee is help, Hopc^ and Remedy in Cbrift^ come to bim andbe hath promifed to give you Refi, and tcacbiyov to honor God, that (bal be moie comfort to yenr SoaJs than this way you are in« the way of the { GoTpel is a fafe way, and a fpeed^y way for comfort, and it is as hoiy a way too, therefore the way of the Gofpel doth not cai to yon to make leii coniirience of your Duties ^o ypu did; No, but it is as holy a way^ and a nofc (afer and fpeedier way thaa that now you are in, Chriftcalsyou*

i

,

^K^. But ycfu wit fay^ V^th Chrifhcalte tbefeta come to bim for ^efij a$%fbe did approve of ibeir condi* notymd as if it voerfajmi^that ought to bo^tbat peopk

^b$ to be burdened by tbefe Legal perform^ncesm

Aifvo. Thteearefomeoftbehucdens here, that it is true cught CO be, and Chrift approves of tbem, that is tobefenfibie of the ^ili^ofour (ins apd the remaining !part of conoption^ &c/ andChrift cais tncfe as appro-vine ofthpnfo far 4sthey aregpod, .shongh not tvAy good, butthj^re are other tiurde'ns ^thatare upon Gnners tbat Cbrift cats to come to hind tobeeafed of, cot as diey are approved of by Chd(t but Chrift pities tbem^ aiidliktikeompalfion,i^)on thoft tha^ under tbofe bufdetib^ sDrTCingon4ei:agreaicruiq^ as now when a manftatTAakeConfcience^of his waies, when Chrift fluSfdeapoorlbuItomakeCoBfcrenceofbiswaics, to

Ofthi burden of Corruftitn.

have cbe fear of God and his ecernaleftace uponhioij t Labor and do whac lie can andal chis wiuknociodi eight way^but chinking by chis coniudce up bis Righcebud nefs with God and eceinal life, Chcift lees tbac al his la* bor wil come co nocbing, ifhegoon io chis way he wi. loofe all his Duties, andnocwich/landiDgall cbeconici:^ ence he makes of holy Ducies be wil perilh ac lad, exi cepc he comes to undetftand the way ofche Gofpel, o| ;uftifying finners before hisccibuoal fear^ notwichftand ding al the Duties he performs, except he come to iii^ derftand chis he will perifh, now in picy and cend^, compaflion to (uch a Soul chat hath donefo mucb«n4i gone (o far, che Lord Chrift doch cal {uch a Soul co comft^ to hirti, thac ic may have Kefl: and peace, that indeed it, ODiighc have chac Righceoufnefs that may make it ftaod wich'comfcrc before che greac God, and come co have eternal life at laft,buc for our comniing co ChriA and our Reft in him, thac belongs co che other Point, Thus much for the opening bf che burden of Legal performancest

«

. CHAP. XL

Of tbe burden of Corruption^ ^nd ibat ihere h Corruption in the Saint/, ^eingd ^urdlen* i.Ofqrief. 2. OfSbame, 3. OfVear. 4. Of Care. 5. Of Labor^ andloyl.

TDe next burden k tbe burden 0/ |2^ te-mainwg part of C0rruption in tbe Saints^ tbcfi that are godly and bave tbeir part in Cbrifi^ and bam come to€briJll already but yet tbey mufi come again one 4gai^, ^at tt tbougb Hje^ be beteevers andbave exerdfec Vaitb to unite tbem to Cbriflj tbey bave jHl rmnaimn^ in tbem mntb Corrttptimp much Sin, tbey mufi^nu p

Ofthehtrign of Ctmiftion*

•^u.

(Unfiagain n^bef4fi4^tb€irCorri^um^ andfiillmlt At daiei cfiimr tmf to h txtrafim •f Vdith in CbrififU bi iafedef liye^nn'ien ofremtnningCorrupu^ MwatUintbem,

That cbe Corruption th^ ytt mam^ia the Hearts of

the SmttM is a Bucdeiv I Giff^ efvcy one of you on

wiEUcfi^ thtc aregQdl)r» chkrce js ho ^odiy man oc woman

iDthewockliyuc kqows what the oieaoing of chisPoinc

If, pcrhapf (he iidiei: Ppinc of Xegal performaiic^ was

Aicha Font chat many of y€u kvAt ucderftood what k

«a% fane iteoiUfe I kocy^it itr^ixd exceedk^ uic to others,

Aaugli if Tkiighc not ibeianderflxKxldfniQny, they muft

ao(k>ofetbekpoct>on; biiccheceis none chac hath any

^rk of godlyae& buc 4o and wil undecflapd what I

meaoj and wtiac I (heKay mijus £oiiic of the burden of

GonupcknthvtckkbM raaa^in mthegodly, mthebeft

cbac live upon cbcEatth^ ftadiibatef ery one acknowfedg*

lAt ic taiQ'CveryiiiansmtHffb aknoft, we aie al linness^

bus BOW bereiiffae DiiEercnce between the wicked anil

die godly^ die wkkod baine £n enoMgh in them, buc it

b wo fawm cothems but checpdly have their €iw co be

dieff burden^ the remainder of fin cbou^^cbe never fc

lidi^ icis atnoft gmveurfiutdrJi^iiiieatbMijand m theft

lamw Qpeak ou£ of diis lexr^ ya Chrift btmfelffpeaks

cochenip Cfxpe tmeo coe, yt chat are Laden with the

Burden of <}oa!UD(ti>i^ the buvden of (in that flil ce-

aoBiaefigyDa, iQaaaeso4iie>.andiwUigwieyottJ^

tsenrd of tfaafcBucdetw

iilow co yo fe d ac idiece tsar remainder of cortuplioi mthMgpi^ ^battta bacden co Ibcm, I wil give you bu ottfiocipiiirefibacibalffrfemfteadc^ aaathac]

ia^afii. 7* :£4«^0|f joretchftl'ifMpi tbatlam fatthPau ^»l»fbakddm)er mefimniilpkhoi^ bf deatb^ltbankjjc^ ^hrmi^^l^rChafk.om Lj^ beipe wehaveindeed• c£fiBBaacy^a|^cbB«xc,wb6<Mldaltverm 01 Wtecdied mati^dauc 1 am who Cial dilbrcrme ftoc Jiibydy oftkadiyther^acbeiiift'Fact^chaburdeiHyf da

:rj^

74

Ofth Burden of Corruption

mpxiQtidcibffa he nmnei to Ckkitti I thank &od tbsmif^ Jefus Chrift, So thenltny feif mt% my mind ferve tbt loj^ofQody butmtbmyfiejhibe^Laj^^ffin, IhHw got eafe and reft by Chrift by runnit^to him, but marke the ftripcuce, Q} wretched mat> that laoi, Vaut tboug^ a fodly maaand one eminent in grace, yet had temaifi* inginhtmabodyvofdeiich, his im thatwat in him, ht caw a body otdeachy it was as a deadly ching unto K^ heart, and it was as a body becaufe ic^n^s made up oirajtr^ tiy moinbers as aJiody is, there were numy lins remaining' in him, and aLche^iacuIcies of hit foul-and m^mb^s of his>. body wert. defiled -with fin , and* f^rafore he cals ita t)ody of d(sarb» Mow the* Apoftlr*isfd(en^ Able of this,; chat he given grievous fhceek at it were, (>i wretchedmandiatlam^hecountsit hismifery^ in chat itap|)eaces to bea burden, and ohen heAtoeikes out un» derhisburdeo, O i wretched man/that I am^, As^aman or^MToman chat^hathabuEdtfa-laid upon tbek fltouldefi and being not ableto beareit, rfiey giveagreivousihreik at cb^burdea fidUi^upon them>fi>cfoch.the Apoftleiiere. And obferve fureher cut che Apoftle <Pa$il had as much ofche burden ofaffliifticciupon him as ever any one had $ no nun had mote of chebutden of afliftion then he hsA as you may read in the Cok i^^. and Car. 2. > 4. the af^ flidtons oiVaul were exceedinggretvous^ there wasn^ vev any more alHifed then he was, he tels you of being ftonediliiffcKi^pf' fliipwrake, and abufed of Ihs owne councri-men, caachrfufrerednakadn6fiiandhunger,aiid waawhipt «s if he had been the moft notbrnii'fogue in al the country, he had the burden of difgraeeupon him, ao counted the offi^fcowringof the worldi and the burden of ipovncy,. wanted doifihesv and bread, an4 was^fain tago upand<jk>wn fiom. place t» piate^ yet notwicfaftanding tbefe burdens upon bim,you Eievecread>tbai ^did did to count himfclf a wretched man in cc^d of thefe burdens^ yoianiv«r read that 9ml ayed cut, O i wretched- man I thit I ain,tbat I want ]kx«ad,i:hatIwant ckMcfas^Owreeaiir

I

■*«MMi

1^*1

O/ti£^^9fC0rrii^iB!th

edflUQ tbaclam wbipt^ and abufed^ to do A noccry,! imr» OI wrescbed man that I am, who ffial deliver roe bam afflfftion^ who dial deliver itae firom perfecucion no9 vefiod in faipcure diac be rejoyced in affli£lioQj wbeo lie waa caft inco dungeons he could fing pfalm^i aodvbeQhehadcbe.wbip, he could iing pfahns and re-joyce^ but when be comes to his fincheni hefalles under rfaac burden, who flial deliver me from thac^ as if he flioiild (ay, 01 l4Qrd lec ^lebe nev^r fomuch afflifled beccein rb^ world, yet if I cold have my foul delivered from cfais btnodeo of o^y fin, I (hould account my felf a haf^ coan, and yec he was4elivered from che guile of fin fiir he koevr be mould never go co hel for his fm, apd he , was delivered frpm che dominion of bis fin Co, and yec be crksouc under cbis burdeuof his-fiOt who ihal deliver me. lapfMiak (mro many of you .wnac clpifei;.or fecrec chamber of yours can ever wicnefs cbac you Were chus oyiog ouc in re%)eft of your fin, p wreccbed man or wo*' maotBattam, who fli^deliver mefcogi cbis body of fin^ feNDCbiswie&phe4 bearc ch^clhave, many of you we faeaiMxytxio ctf poverty,, dHgcace, and trouble in your 6imlic9aadcbelike« bi( who •f you ales ouc who ihal deliver me firom cbis body of death, {com cbis .fin of my Mcuce ; oaaoy of you perhaps do noc know whecber y oil aredelbrcml feom cb<; guikof your Ib^ you do noc know wfaecber any of your fins are pardoned, you are noc de-liraedacfldyraoavyecyou doiK)^ ayour^ buc JPa^Jbe was delivered 6om the gitilc of bis fin, yec che very re-aia]oder.6ffininfais.bearr was a burden co him, there is iQudifin io many c^ your hearts, andyou.^ noc out of i^ ?4i^ibewasdelivaedandyecbe oyjesoucb^ ibaldeliverne from cbis body of death. *" |

BttC Dow^ opei>th]s, Ifialjbe^y VirJ^ bow many sneicr the remaimoigpart of corrupHon Uaburd^ to tbeSofiif/.

Thi8dly,;.0|«» i|>r.lwi#ifW^| fi^mn^ ib^ [mful \

n

;<s

kairiMM«HMii«i

Ml^«*i«*

Of^ iMrdeh ^ Cm»f\

^i and tbeprevailing of c^TUpidnaUitdnu FourcMy, Why tt^if tbiU (jod da^foin bk

dence order thbn^ , ti^f t hk ownefaimjjhid immukTrthe

harden ofcorrkpHdn^rnkdjo nkiksf^meap^i€aA$n§fk. Fkft, TbeolDwharrerpeft chercmainihg'pwtirffio

and corrupciod in the tmct of cbe fatott kaiMcdciu

' Firil, tcifabutntenoPgreifeunco ctma; ^mrki^ grkfciufech heavintfs ancTftdnefi^ noi^. tbe Tmainfct ofconuptiODthac they find lit cbefBs kisaaktdinilUes beav/upon their fpif its in regard ofgcrif^ iciadie amfie of their grief and trouble} fome wil (ay ptdiai^iboMdno CO ochersj foch and fuch cbac at^ pB^mhwt of rdigbn they go rivj fadly and heavily, and whenomreyoucMie cobelbftri^ in yourirafy^ fm wiI4oQ^alyour gmq« forty for ftich andfucb are alwaiei fad add penfiye^ hoc do you know wine is the reafon of their iadbefs^ you have ai much caijfe todbe fo! ^itfaey^ the btirdtai^ am becaufr chey are religioiiTi but beeaHfe cbey aietio meH religious not becaufenow they do mobe diitios rften clify /did tefore, biK becaiife they damoc fitad cbeip haaix&MEM up to rheir duties as they would^ do not aeribute ciiett grdf to,their godlyneft, burratber fify tO cfty Mf tims, if they tfaac do lo much for God, are yet Co mucli ttooMM and mived^. becaulb ttey tk> m mm for <3od) iiMV foqichcaitfeoftroubleandgreifehaYelcben^ clwdon^ tbiogat al for God. *

Tfce Sec<md burden of Corruption*

' Sec<indiy> Tb^ ttAomiki^ pert of comiptiob io the hearnofthefamesy ic is»burden of flianae^ gretfiiaibia» den^ and fliaaie is a burden^ loaoy that canbearegmi btodeniy that can teafetbeburdan of poverty yea «»e noi abk iobeatetfaebittdefrof dtlji^oe^* i^eciai^

#* ■ • fl ■I'ft

Qf^hkt4e^(fCmftpii(mf T7

iDtfaewoddy ixwdiefaimstbe^aceaaiwked ofcbtccM;* npiioo chac nimiiis in them, iluy accountttaflMW teMttlicLordiBdtefcnlislddlc wii in^^

§niofdieneifelvcs^ what ciiqr know o£ tb^fi^?(s cbtt tkt mrldknoircs doco^, ib^ look upon tc h afliaco^ dttccbey docm loach ai)d ahbor cfaemfelvies ai ite k:cip» mre fptabes^icmay be their lium al« fuch u ochecsdohcr iiociodtove^ig^tfaoi^lios ofchem, but they bebg i(r qtMifieiwkh thns own hewts^ and looking into (he f<^ imimliiBg«Q£i4iak owiifpkies^ chfyXi;pfoit)i«theviI ahtcf^ atcte^fee mucfi caiuii to abhocand hmh ^bwth iAm^ Md c^lie dMrnio their flume befetethe iMd, aAom chey kooffrdoth ftit idco their hearts a great dealt iiiortdieiitlieyca» feethcnatfthpat^ Iwil appeaito arqr wilMkMiwfl^^wtiebaarr^ ifGodfliooldoprj^yotic kacc aad niikt iiknovn w yMC friends a^d aoquaiDcaiM^ fo imicb ertTas is in your beait inxhe. pcrfemiuig of one dory^ ifaloQen fliouki know focnud} evil aS: is in yaw heorc ar onetime inpraii^r or bearing a fermoo^ would yon Dcybe aOiamcd, qow iGod kwMrA and fees altbe nleoels and vildneis of your fpirits^and the godly kqow-ii^cltt^ tfacy amnoc bur be aAaotfdauidgo imte {)iis httdtiittf fltame with

-- »♦

ThirAy^ Tbe caaMinSng pare of Catraptian in xhe haMi 4iE the g9dly^ ic curies with i&ahwxa of fearie, tar ystt know is a groat burden asw^asigceif anrtfliawm dibi^ the evil be not fo gecarnpon dieHi, yat if cheirhe aaevilapprstieadcdrcrttmeaponxhaflEiy it is:^gGoal ba^> taitodiecB) asthofethacdairootgeoutofd^fainttae iMt becaufe of ftart,« due noc bein the dltk beciofe iinr^ whan cfa^r are MimsadfromcheiLfeaiM^ dc^chajp Mir aoottds that is^watagsisae bttden^ ro^w^cba godlsit A w ^ha aa^a mmak Attl ^^tutbo^ thtifc haartt. ami the

?8

OfthtburienifQini^um

tnich 19 diofie chac are godly they fearmort what chek owne evil heact^ftould nring iq^n cbtem^iiieo what al cbe divebinhei andalcbe aetcaces in the world £fl|i bring Upon cheoi^andxhatisagoodfiar^ butyecicfliaketcheai «raiclieaviiy: odiecafeac^ foRieaimes tbcy iieaa OMp» ftar diofc diac wU cocDje and cake away rheic efhueesaiid uodo chem^ fear; tfaeir enequei or feaae cbe diyel, butc ociecfaac it godly he feaost more his own heartsche e«il^( niaycomecofaisfoulbvcfaac, cIieo.aliiiehiicc.chac ^ciie divelsin belcandbcohim; foe chey caoooc aOtAqmsf chaiwfcebody, Ibttchbbriif^atievilAipfmchf fimV ic breakescfaeic communion. becHieeo chem wd God^ and chteefoce cbey ape ^raid of fin before ic€ome% cbey Jiav« eKpecience of cbieu: hearts what evil ic bach dcme ro chmi^ andfo ace afraid of miicatryiogy and afraid of cbe eirii ooofeqpiences of their fin^ cbey do not know whar mi(«:bief cheir im mighc poffibly bring upon them^ andfo chey;goe under cbis burden of fear along cime cog^Ji«r^ evto thoii^ chacaEecoi^ifgQdiy.

■ * *' • • ' ' ■• .

Fourthly, The remaintng pare of corrupcton in che

hearcsof cfaefaincs9 tfaburck|^care, for menaod wo*

men co be alwaies careful, cAeftil of care^ you knoiv

chac i$ a great hutdea thacutany of you iit ao^iaiqced

wichyChac whep you have apeac dealof buiinefs upon yoit

and much to upon you» when your choughcs areiul of

care^ if ii nocagreaclxiiEdtn co you ? many meachac have

b«oMof bunneb, and aftecwacds haw goc o^ier cheir

tidinefSy.'whacafiMdomedocfaeyacoouiieic^ di^laincB

cbey fane a burden of case i^Qochemj becaulechev &oA

Coflmohcodowich chdr. cywn heaict chac cbey.had need

beiwaachful nighc aodda^Niveccham^ they havehadtaqpe-

jQiuice#^cbcirheariim«adoiie, when thaie haclMiQC

l^eena fidft wacobovctchenf .aiidilKrefoi3e ihece isno

Child of God hue if he he in a ri^ temper he is af^uxful

Ofil^hirdtnnfCMit^imk^ f^

ntn^ fokMUwelhFeinchisfleftoiireQtidiiiontfful of feaicf, andla-wemiiftiicds be^I of care iithis worJd^ dKNigb checelieagcac deak of difference imweeo the iBfti a ftiiig cacedac wkked men have about chcir ouc-^ vaideftace, and cbecaie of tfaie godly about ki^iog their feKew<h God^makingup theic peaoe^with Godjavoiding cheoccaOons 8ccraipcacioQSCoinH& recovering cbemliBlvi ag^in when chey bive been overcom by iio,I (ay this muft fwedi mate chem ful of care, when a man bath a threat bcr fiodsupon him be IS ful of care, there ia no men in the wodd that have fo much bufinels upon c|iem ar Ibdia Btto and Woman chat is godly, they know that they have flMter bttikiefa that lies upon them^ dieaalche world, befides thexareofthe whol world lies upon them^ yea and^ibey have not only bufineft of g^eat confequenoe up* OB tbnijL but roulcitude of bufinefs, the Ufie of a Chrifti* an is a bofielife, a life of a grear cfeale of bufioefsi a Cbriftiao Woaumhachabuadanceofbufioefs todo^ an^ tberefcM* it is a moft viU thin^ for one that pcofeibfbet felf tobra Chriftian^ to be idle and to fpml hcc time vainlyj baftchou nodiing to do \ you fpMkeof pafling away time, a godly manor woman ham enougli to do ihey luive to provide for eieroicyj and tomaketbeip peace wicb (Sod. And befides there is multttudi? of buiuief i qpon them tobey have multituds of btDdcanoes toot^if you wfegieat bufinefs^ multitude of bufinelsy and miilci-cuclascifbindninces, and efpedally if you ace undone if youfflibukimifcarry^dbiioow wiimake you very areft^ Amantboqgbhefliouldmifcary in the world, it if not ibgpeat an evil, asfoca^hriftiaotomiibiry in any one

achat he doth performej aChriftian whenhegoesto cme a duty he thinks thus^ I muft now caufe al the ciesof my fool toipe wocta^ in every duty that God cpbfiDir, wel, and if Imificarcy intheduty I klokupon ii asagii^GereviltbcnifIwcreiidd0Minmyeftare»oc bo* dy, andlfindabuodancQof biodcances^ thacwiltBdaa*

^atmmmt^

S6 '0flihilmMl4ni>fC9rrkpdM.

&ttf;kthlM«K'ii;^iQcAwkh thewayofCtteift^ tfaey Art WightHy «kfed of the burden of t»re,nov tbofe cbat do pittfccmb ittckft and do not come to Gbcift, fooMiiA^ m th«yftrt)oe][>tofP£rotnGhriff, fi>much cheoMte wUeh^ buHlen of biceb^, not only thofetfaac {wr^dRfieducitt ki a legal i^y hirt thelnirdan bfcaceupon tbetti tan Oft Godly aifo.

•

. . I • ■ i

FifiSiIy, The Gorrupcion th^r remaines in tis it brings fclAicden of Labor and toil, for there is no fuch incenfiy^ ileftinany labor in the world as a C^rtftiao hath actinft bii ooTi^uj^ions h^ doth nM onely fky as many ttigbc tend vif n ipif^ced men and wbhien do. Lord have naetcv ^tfun me, and Mf^are alfiners, and I vrauld do ochetwife Ihave|;ooddeflres: no, butaChriftianknowes that he ftiufldeair fbcth a! the faculties of his foiil and bend them againft his eorrupdbn, and if ever he Toil, Labor, wad ip^d hik ftrengtn, it muft'be iti c(tk way againft fairooH tuj^ciiM^, now there is wfe in Qirift for this burden too, Wfiy ? becaufeChrift gives power i^inftcorruptio^^^ ^ay of riift in htm is by comming to faim, fo that we fhal pet nted co coil and Laboe in them as before^ how if grid teablvtden, 4hMn^abarded, f^re a burden, cane i •bbrdeHj kndtf laboring ahd Toiling betbunfen, eh«c chbfe (hKare Gddly are under a gteac bcsdeii ki rentd d thiic Gdrrupeioi), Ibis fivt^fold *

4

j;j

f 1

^♦♦♦♦^^♦♦♦'♦♦♦♦♦♦♦♦^-♦♦♦♦•♦♦^

CHAF. XII.

• *

The ^urdtn of Corrummfet forth in eight parncu^ lars. i.hisajoulburden^ z.Ubatbalo^berkuf dens in it. 3., It i^ a Continual hut dun. 4. It mal^sal other things to be a burden. 5. Itisahur* dento Qodbimfelf. 6* It mak^s the fins burden' fame to al others. 7. It makgs him burdenfome to bimfelf. 8. How grei'vous foever ^ voe cannot be rid o} it in this life.

FUrcber for the ^operties of this burden y tx>hat a Iffnd of burden %t isy that tbepeopk of Qodfdl under

tbeir corruptipns. -

♦ * • ■ * *

T^e Virft property of theburden:0f Corruption.

Firft tc is a (bul-burden^ ocher bunJens are rachcc bo* dily^ uis eafiec for a^man to beacea burden upon his Ihculders^ then co beaie a biurden'upon his coiilcience, cheit ic lies wicbcqnnencjand che burden of corrupcion ic is a burden upon our vei;y conlcienc^s. Many heretofore have laid char people muft be content to beate, chough rfau)gs were required of them that oufi^t not (a be, if they went under them as a burden they thought chey were wel eoough^many things thlc wece in the Worfhip of God, falfe wp^ip^^bey would (ay^for their parts they could be content they vyere otherw;le,8c they y^^m under them as a faurden^Sc chey choughc that was enough. Ic is. true, if it was only a burden of p^r eii'ace;s chat it was only in outward things ic was ibmthipg[|but when k comes to the burden upon our confciences^we mud learn to diftinguifh be« cweCQ the burden upon our fliouldf rs> ^pd between che

V burdens I

J J

82 7hfrofertkt9ftUbiirdi^^{}nf^tmn.

%

I burden upon ourjconfctence$, and fo manjr Cbrifttans

I day toM bearebrndem Mon therSf buc they could not oeace any burdens upon cheir Confciences.

- Tbe Second property of the burden of Corruption^

IStoonAfi IrcMCaflnes iditalmdft aiotherburdeof^ ascbus^ is po^ercy ^ burden, fm makes m poor^ is diflia-_ nour a bucdeti, fin brlitgi diflioner, ts debt, for a man 10 be indebc^ sbusden^ fm kings chat too, forgive Us tnic debts fakb Cbrsft^ ^ teKbeth us foropray^ fm therefore fa^tbalorfaerburdedsbtty andtherefqrcagceac burden.

The Third property ef ihe burden of CorruptiaOm

ITbirdty5Siuisabiirden that is Confhnc, nighc and day^conckiually ic is upon the foul of cbe godly a btirden i if men have other burdens upon them fomeiimes thiiy faai'C eale ^ potters that carry burdens al tbe day, yet they ^ve dinner times and at night they go to bed and Jicft thcmielves^ fotfacy baive eafe that way, but nowfm is ml^ waiM a butden upon the Godly Qight and day, they quv-not get off this burden^ colay of a burden a quarter dfan boure it were Tome eafe, bat now fm is fo great a burdenj aa it is continually upon she faibts.

TheVourtbprop^y oftbeherden ofCarntpAon.

Fourthly9 it is fucb a burden, as makes al aber bw-deos tobeaburden, as it contains in it al other bucdens, fo finis that whic^ makes al other tfai^ burdcmoox that are burdenfiome, as nowa man or woman duit is poor, po?ectyiia(t[CMeburden5 I but if there be fin wid) poverty,tbat makea ic a burden ind<ed;&knefs is aburdei^ I^ but ib far as iin is mijtt theiewithal, fo fiir it isi Sweater burden, and fo k)fs of eftice ud cbe lite ^

»cfaus 4 I would cwipare al ochec 5tirdeostochtr, « WMsn 10. a cankerd wiicn your ciakeni.|ie«cert gbc^ ly wacer^ ic isaburdeo to them, buc chey haraaruco aukecheircatikfrds light ^csiobe^ bucoowif chey^orc^ ed cheo: waccc ia cadkacds of Lead, though the watec vireoolicffiner^ ycccbii would makr ic moce burden-ibnoe; roficknefs, poirtt:cy» lobofeftate^ theyai«huc^ dttkxneCO altlMU peace (henit butyocche conrupcionofi fiairjiea cbebeait iscoccupced widi im^ that karJeadi ttemalwicciie^eaceclniidfrit Mdthecefoct fminthc tettck Ittch a thtog as oaakes al othor tbings faucdenfume dncare burdeofome. Tto^ a iwo Aiould loofe ai luicAaceiiiaieDigbc^tbissQJght befemefaucdtB^ .but he diac badi iia iqpoo iam^ cfaac luakdr al ocher bucdeas ca be bucdcDfodaew

FifiDlily» SinitafaiDdb&iiafio^Sad faimfcif, much move

Can if McUiiKl chacisiiilof Aeavia, ick ahucdanco the fekkorGod^ and dhecefoce icit laid Jtec che ipicic of iGadas gFevcd, and icamftaiQadsJ^ a 0»at bmbo^ocby foulf wiimchcaiteft andJcaowoik icisabuEriea tochy Ate, kkifaucdQacofheifuicof^Godw asfcakdto cbedayof DBdaopaoo^ k k noc abwdcn aathe hcacc of any iogeoious j(jpirk irhenhe fliai confido: thacchaciirtiytllBasrdoaeBafbttcctai mniy father, to ihafpkk of «ace} .aay ingemouf child^ k irdhe a buc-0 Urn coache faaiti doM aoy chiiig agaioft hai father, fialoqgasdKKi haft any fiainchee^ chou accahuc*-depti^odaBd a<ha4«k.0f43ad.

The Si^b property of the Utrden ofCorrup&m.

Jisthly, Al kb a bunkoeoGod, foic k chacchac

ime umoal cbacwe ^verfe widial.

• I O -{

•IMIrtlta

B4 "jy^ropertifs ^ftht hurdm ^Catfif^Uois

and (be more Corhipcion that remaines in our Hearts. the mQteburdeofome we are to all r.v)ac we converfe wkh-al; fome there are though truly godly, yet ihey havefc much CorkUpcion in them, chat chey are l>urdenromee<s all cbac chey converfe withal, a» iri a iamily, cafce chofc that are paflionace^^ chough chey have god hnefs liesacrbt boccome, yet how burtfenfome are chey co tfaote ch^ converte with chem^ others chey have excream ftoui and ilrubborn Spirits, others h^ve fullcn Hearts, ex* cream fallen ipirics, others have flight and vain fpictcs, others proud and envious fpirics, and others-Covecousj now there is reafon they fhould feel the burdeti them* felves, for others feel cbe Burden when it breaks forth fconi jcbem ^ and cherefore ic lyiuch more aggravates their Burden, chofe chac are truly godly thac arc overcome with paflion when they think thus. Oh J what a Wrecched Heart have 1^ chac I fhould bceak/orcfa inco pafTipn, in fuch and fuch company, Oh ! what a Wce&i:h am I, chat I fliould noc only be burdenfome co my felf but co chofe chac Ictmverie wtcbal, Imakeoo Queftiob, but I fpeak^co many tiiat have lamencedtheic condition in this kind ak)ne, in thac chey have been fo burdenidme co others, ic iscrue, I have been a Bucden CO fuch and fuch, but the Lordknows ic is much more a burden comine own hearty andtomyfelf^ chereforethe remaining pare of Corruption it fuch a Burden to die godly, becaufe it is a burden toothers, wbenasalich^ people ofGodfhquldbe uifeftil in the places where they live, theyfliouldlivefoasUiacallthaclfve by chcfnaiid with them (houkl bleOs God for them, this chey fltould «Kleavorcodo, co hve in fuch a manner assail xbat come neer them (hould ble(s God tiiac ever they, came xieer^ oc had converfe with tbem^

• *.

■\

The

^l^-rryt^l

Tie properties (fthf-hurdtkof tottnptmt 8 5

IfceScwntfc (Property (ftbe'Burden,of Corruption.

Seveocblyf This Burden, is fuch a Bordtn, asmak^ tbofecbac are godly CO be bMrdeoibmecothemfelves, yea even cobe weary of their lives foany cifne$>. Why.? For their Cori;upcioD in cfaem is a greac d^al aiote grie\)ous cbeo Death would be co cb^O). We ufe to exprefsa tbing cbac if very .grievous to us ^nd lay ic isdeach cous^ dioie chac are godly qan fay fo ot their fui^ and chat is one Reafoothac ^aul gave ())at Name to his fin, a Body of peachy Oh / IVretcbed ^an that I amwhojhal deliver me from this ^ody of Veatb^ Why ? becaufe the re-mainiog Cocrupcioii that cheoj ^a^ in bis Heart wa$as Death to fainij fo it is^icbtbeSaincs^ the Corruptioa ^tremaioes in tbeir heaits^it is D^ith to tbem^ aod they canappealunco God^and fpeakchus in bis preCence. The ^ktmieisqf death would not be fo mucb co me a diouland pacts^ this Corruption thaci^iiioiy be^p^ Ob/ |his Corrtipcion that is to nay heart^ liH^ overcomes i^e aftef (6 many refolutions, fomany Prayers, io many «Sacrar iQcncs, ionaany ingagenients, it is thac wbtcb njakes me weury of my life^ ^s^ebeccdb Caid» ^i Jacob (hould mdr-ry a Wife Q^the Daughters pf ifyih^ it would mi^t her weary of bee Litev fo faith the codly, this remaining Corruption 10 my Hearr, niakes me weary d\ my Life, what (hall do that carry luchaBody of Death about me foa&ldo. There are many Men and Women that in a dificoDteoced moody fay, cbey are weary ofrheirlivtsj buc chis isin a difcontented mood *, but when could you Uj fo in reipe&'Of yourHearts, when did you lay, I lotks tnto^iy Hearc, a^d I la w a great deal 6f < in. Cor-rupcion, worldlineis^ Pride, Pa/Iion, and the like, and this 11 cbac which makes mewear^ of my Life. The cnirbis, the great thing that makes the people of God co ben^iiiiDgcodieis ehts, becauie they know when they

die'

"^ Thtfrtperties^fihe hirJm tf C^rruptim.

flial be delivered from cbis Burden, and cherefore when JDeacb comes chey emertaine icwillu)gly> becaufe cbey know chey fhaifm againA God no more. There is many of you^ wbeo you have lived a lonjg time in lick-ntbf and poverty^ and are iogreacftraiies nianywaies, you cbitdc if Death fliould come CO me I opuld be wjlling codie^ becaufe then I (houki fufFer no Ivdi things as now Ido, Ibuc cbac is no argument of Grace, but chislsan argumenc of Grace, that becaufe of chegteacbucdeaof Corrupcioo chat thou carryeft about in thy foul, cheer-fore thou wottld'ft be willing to die.

The ^EigMbfr&paty of the burden of Corrupiim.

Efghrly,Sifi is agcievous Burden while we have ft, nd makes us weary of our Lives, andyeckisfudiaBiffden as wenuift ceicainty carry aboiK wkf^ us, fudsafkidy m we know we Aal never be freed ftom wholly while we liveitithiswocM, kiscrue, wemayfaefre«Ifi!omitina

gVtnaeafure, Chctftfakh^comeconieandyottihalliave ^, that it, foiueRieftfortheprrienr, aild whole Reft in Che Life tocome, but wecannot be wholly ifreed feoni this Bucdenwhilft we are in this World. Anddiuimucfl for the pcopecciiaof this Bunfct^ what akind of Burden the people of God feel under their Conuptioiis.

*———i«^wt»«<^FiH K I

CHAP.

•

^'^^'''^m^m^^immmtl/mm^mmtfmimf^ktmu^i^m^tFt^'^'^'^i^'im^mfmm'mm^m'm

t

CHAP. XUL

^ la ppbM refpe^f Ccrrupttcn it a burden* x. Jit thdt mcr ^^ure k oppofite unto tbewry ^amre ef QoJL %. Itprtjfetbdanm every holy ^my. ■}. Ii ajfcrdf ntaner for any Temp$ati(m. 4. It hatha %f4afrompphencealf4ndoffinmayfprif^. $. h dampetb all Ufe aSkiv^ of our Qraces.

TVetbird thing k tofhepp^ that Corruption k a ^ur^ dmMotbem.

Firft, Fa die cocrupc Nature that is in chtfl], befides cheafioffiDt chis muit needs ise a burden cocbe godly, (ocbiiiklhaveaNatureconcrary coGod, co think noiv aod Chen that chey fin aoiinft God, chis is nor che biicden, bur here's the bucden, Oi?! Wretched man and Woman tbatlanh I have a Nature in me chat is op()oijce co the my Nature of God, co che infinite holinefs of God him<* fdr, chough God hath made me parcaker of the divine Nature, yec ftil I ooncinue tobepmofic to che Nature o£ Goditftl^

11.

Seconffly, Thitiithtcwfaich is ara heavy Vfcidx tfaac

pceflkthriiem Awn in every boljr Duty, to in that 12. of

je l&fcrew/, Whertfore feeing wt alfiare compaked,

mKtthlbScrgnat a cimdcfmtnefef, letut lay ajuk

very mi^ andlbefm t»bub doth Jo eafily befet us,

^ktiH ritnTPkirpaAm»i^%uelhatitjet Miare hs.

\

In what ^fie Sis It is a burden!^

l^e fpeaks here of original fin, che fio of cue Natui cfpecially, itisaweiphc thadies upon our hearts intt pwforraanceofholyDutie?, Mfhcnweare ftrivingcoge oiic hearts up to God. This corrujption of Nature keef theradowiu liemember the ftor/of rhac goojj mai chat going abroad law a Bird fluttering up, and when ij hadgotups it fel down again, and then ic) would fluaei up, and then come down again, and he looking wifhtlyl upon it, law a ftone tied to che Birds Leg, an^upon chac the good man begins co weep, juft fo, I'aich he, ic is wirU I would fain get up to God, f^n^ would' have coni->

me

munion withGod,iind fomtiroes lamgetringupcaGod, but ftraightway there is a weight that puis me down. Doi not you find ic thus ? You that are converfant wich Gofh you chac get lomtimes alone in Duty to God, andyQu • would fain have your hearts caifed to God, but how ^re your Hearts brought down again, and riot only inchefe private Duries, but after publick Duties, a day of fafting and Humiliation lomtimes, Ohacnighc yourtieartsire up, and now you refolve you wil Live above the World* And above al theie things here belovu^ and you wil live more to Gods Glory, biiC how are your Hearts brought down again by this corrupt Nature that is in you.

Thirdly, Corrupt Nature is a burden, becaufe ii affords matter for any temptacioii in che Work), cbere is no ten^ptacion co any kind of fin, but cue Natiire affords matter for al kindcftempcacion, what a burden is chis, if a Ihip be on fire in the rnicTft of other fhips, and we know that there isa great deal of Gun; pouder tnchefhip that is on 6re in che midft of the Ref(,* woiild hot he that oweth the (hipbe afraid^ and wi] he not to>;Ie (iMtufc sA dneans h6 can that'the fire may not tak^ bpldo^tj^^ Gun-pouder» I compare allege temptaciom col(^.a|^i|i us unto che fire, now we ace cotni)ia(&d abocit wichtttf

-' Ifc f " >' ' ■ '**'^^^ —.. ^

Ltn^tit ^peFiit is 4 ImrdeH.

fife tiMl whit iff our Heard in tbem, Hierle is mttter ft»f, the tempcttiatito take npon; artbe Guihponder if mat I cerfor the fire to tike hold of, fo ottt (infoi Heam are as ready co tike opoo every temptation as that is; now is not this I great Barden} That I (hould carry aboot me in oy Heart matter enough to entertain li Goj any fin in theWorM, yet the l^n of BUfpbemy agaioft the Holy Ghoft, if I bid iiot the itifghty power of God to re&rain fliei thus k is witb the fitmil Nature of man.

IV.

>

Fonrtbfy, Tbt fiofbfaeft of <^ur Nttoae is a burden ii this reipeA^ to bave not only matter Co entertain tcfliptacioii^ but it bath in icafUiot fr^m whencei (rf God doth oot coiAc in with bis Grace) all kind of fin may fpriiig up ftom it, choofifa th«e fii<>uld be no kind of lODpmfoiii many Of as dk) cry one of the Devil and temptitkMi when we are OTercome \i^ fin, bttt coo&. dtrwhitliayy Aereiiaotoniythatetiiin yonrhearti thit yoo are itady co ttitertiio all temptationa^ but there is tbac evil in your hearts that would breed at kind of evib whitfoewr, ihoogh there fhould be no tmpti* mm, though there were no Devil in He^ as thus now, jfw know there ire the feerfi of weeds in the ground, AoQgb it is tmet thty do oot come up to flowrifli tit tbe ftinind the Sun draws tbtm forth, yet ftll there ire the feeds of tfaoie weeds^ to aatfacy would come np in dme thoogh oot fo foon, diit evcepc tbtv be rooted o p^ they wil conie op in time 9 fe it it here, there is not only fojeCKoasoftheDevflinm, but onrcorrapt beirtrt^ etbtoiC/ it is one thing to have feme filthy dtiligcaft npooosiy and mother thing 10 hive the Body fi» rotten mit (a ftiflking Aeim (hould come from the Body it feif) one AM Mve feme uofirrory thing caftuponhim and lobe odivoryf but wbeo the Body is rocceoaud chat calk upob one, that would be more unfavory, fo kisfaeiv. mav be the Devil miir brinfi fomc

h H; V ^peH it is^ hwietk

npoiuis Mid make fomc difiprbtnce in oar besTf, I bat there is tbttio oar Heart* thac wli make as great* di> llarbaace iaoor fiiolt as the Devil cao^

V.

Ltftfo) Ttie fiofolneft of our Natare it a Burdco to i;hii rclpcAj . chat ic m\ damp all the adlivity of oos CTraccf, the livelyocft of oor Graces^ now. cbe Saints of God make it to be the joy of tfaeir Soak to be adive aod ftirriflg for Cod* Vut now tUt Corruption that we cany a^dtit with qa damps tl: as now a ctndle, ifitWeretni CoaUpitaMioe^ ttiere woold eooie a damp that would make the Giaile .bora dim, {i> the Graces of Goda Spirit! in the beft of us alU are botasa Gaodkina Coal* pit, thy heanis like a Coakpit,, and God hath lee uf) a Candle, fome Grace in thy heart that fliinestbere» boc now thcMigb Cbrtft takes care that all the damps ol tbyConraption flial not pat out thy Candle, yet God

times, takes away the beantj^ Kvelioefi^ and. mS&vxv of thy Graces, that thoogb thoa haft fome life aiM bornings, yetthoa butneftbut dimly before others widi whom thou -doft converfe. I do not now fpealf of the ftkring of fin, the ivotking of fin, diat is the nes thing that I (bal open, how that is a Burden to. the Hearts of the Saints} as for inftance, you know that thi Scripture tel^ us that theflefli fights agatnft the Spiri^ and tbt fpirit fights againft the fle(h« there is a contti^ nual figbttng^by this Comiptionagainft al that is good, lK>w|hatthere.iliould be Corruption in the Heartthat cominMlly fights againft 6od, that is a more feat thing, fo it is in thy Heart. Now to be alwaies in fight or a combate it is a fearful thing, we count it great burden that there ftiottld1>e Wars and Rumors c Wan within our gates, Ibw, there is a greater war id thy Heart. It is a thingthat wai not thought poflibl|

evfr CO be m ^Englandj rbac there (hould be foi^d Aich a Geoecacion chic Aould indangec cbeir lives co make them and their poftfrky flava, and yec for this they MXf who docb noc fee but tbevi&ocy wi\ be this in the dooclufion. Bur I wii (hew you a worfe* thing then th U in every of your Hearts, there arefuchCorrupcuxisii] your Hearts, aspuryouriSouUcofighcco mircheifyoui fehe$9 to bring your fdves to be flaves co the- Devils tiii isioyour Hearts, chough indeed foroeare noc fenfible oi dm; and what is the realon tbac if corruption be a Burder {bar Umc people feelic noc ? One EeafoB is this, becauk cbey are dead in fihiy sf this whole buiktinc (htiuld taJ upon a dead man, be would nee feel it, and cake this ai an infallible aigumenc, chac thou arc dead in fins and tref-fadks, ifiboiidoft noc fieel the Burden t)f thy corrupooa that man and wonoan chic is nbcienfihie of i;he fm rhac is in their Souls, 1 Hare in che Name of God, prGtU)unc( that Man or Woman dead. As it is in Nature^ thoi^ we Qiay loofe che ienfe of feeing, or of fmelling, dr ol hearing, yet we may live^ yec the fenfeof feeling oi toudting char cannot be lofl*, if we be living if we lwf< the fenfe of fieelfng, certainly chac man or Woman i! deady no fenfe inwardly or outwardly, there is Jbmc Ceoiie of &elu^ fp long as there is Hfe. So here, though there may be many weakneiTes in men and Wo' men^ yec when chey do noc feel the Burden of cbeir Cor-nqpciotis ac alj, certainly tbey ai;^ dead men and Wqmen Now you tbac are weary and heavy Laden, come tp me. fCiidiCbriA) ^ndlmll ff^ve you^efif know, thai Chriil rpeaks co you, nbc ooly out of picy, as co cholc thac Labor under che Burden of Legal performances, bui ouc of love, and know, chac by this you come to beiic-ted foe Chrift and ic is chac chac lsa&delighcfultoch< bearcof ChriH co give ea(e and Keft tobis poorServanc I char Labor under the Burden of Corrupcion as to dp anj ! thing inrhe world -, ic was a fpecial end why Chrift camj [into the worldj todiflolve the works of the Dml, pu

Oitttpcionf ace from tfae De?i)^ and ue cstd clofe m u9> aikl they eaftty befec us, (te the elqmAbn it) now I tjr. k was the end why Jeflis Cbrift came into the wmU, ^o dtffolve the works 6i the I>vil^ thackj wImi fat fees ha poor Servancs under cbbhurden and cocryouruBderiry as (Rml did) who (hal deliver me, then Cbrift comesta cue this bond aqd fo codilTdvedie woilcsofcbeDnril and give eafe and Reft to their Spicics« Yon do np^l when you ftruggle and ftrive againft your Comipcioiif with all the ftrength you have^ buctbegreicwQCK you h^verodothacydumaybedelivered frcmyourGonrup* tkmsis, eoienewyour aft of Fakhin <3hrift) comahe ure of tbofe Saiptuces wherein Cbrift is fiiid tobeoor Sanfttfication, as wel as our RedempcioDy and ao wEt our Faith upon tbofe Scriptiicess andthac u tht way co «^ our Souls of cbefel^deost.

^^▼■^ ^^ wilP •^^ •H* ^^y#^^ ^^^^ *•• ^^ ^^^

CHAP. XV.

bivphat refpeXtf tbeftirrimgi and m^HanfofCarmp^ tion are 'vtry hwrdenfom. u 1^ eondme^ fight agaif^^ the Spirit of Qracem D&e IHgart.

ofCdnfttfir

i

m and diforder^ 4^ llfey w&rl{wery^Malitia^f^ 5. i^jfwatcb opportunity to dam^dnef* 6.1Zpey are very unfeafohable. % Tbey art nxtypreM^ Wnt.

■

NOw befides the Corruption of our Natvei the ftitring of Cortupcbn is very burdeufome unto tbeSoulilfoppofe if aMan or Woman did know wfaac OMtupt Nature IS in them^ and though this corrupt Nt* ruxetiidnocftir^ yecitwould be very burdenfome, but veatetoknow tmt this corrupt Naturedoch not lie fti^

^^mmltmtm

' of Cfiffuftm mVmtdenfQme.

_^_^_^ I I H I I ' _ _ _ ■ I ■

hie k dway^i MKKkin^ fttrring, admg and putting it Mf fmh oiic&cbtt iibatisevil^ nov die mccions of fin uetadeiifqne«.

I. For Ftfft, ibcf are cbDcinuaQy figging againft tbeSpkk of Gody and che ffitnt of gcace iathc bearc, tbe fieA fciftcch againft cbe (piric^ now to Yxvtt a concinual S^Kkigaml C^ndsadDginchefouly it ic not very burden-iaBxy» a ftffltly wlieie cberr is a concinual falling ouc^e* vera day Aac you come to fome families but there is iih Ing ^xic^ and filing, is h noc burdenfome co live in (Miafimiily) oov in fhc hearts of tnen and wonoen there isaccutimial fidxii^- Ifonefliottld be ii) a family where dMebnteadandwifeitoonciQualiy &htingbne Wi^han other, tod cbecfaildren andfervancs ^hghi the face one of ttodn that woold beburdenfome^ nour in the heart of man there is tbe flefk and fpnic continually lighting one agitoft ft oother^ is noc war in a kingdome a burden ? aod^pec^iHy, when menfhal 1^ to make thendJlelyes ilavesy asIfaidbeforeNrouldany man ever have dji^ghc k poffibk that there ffiould be fuch foUy in the hearts of any m^B»^^andj tof^ ro make cbemfelve^ and their po&eticyflives^ chat the very vidory that they AouU get was to bringtbera to be flaves^ now the %bt,wicb cor^ cnndoii sc b for this end.

Zy And dieo the ftirrii^ of corruption is fudden^oiany tvntfamaoorwoman that is gracious and godly^ that finds tiieir heart io fome good temjper and working for God, fiiddenly tbeir corruptions wil be ftirripgin tnem nnexpcdedlyi whkdiisextreamgfeifeanddanmrodiek fpicics^ aodcaufetbxnany cimea exceeding mum trouble to them (uddenly, that no body can undemand the caule rfkbuctfaemfelves.

3^ And then tbefiirringof Corruption is violent, the

fthnogof Com^ionin the hearts of the Saints are many

eariescnceaiii inoknt and oucragtoua, thedivel'ffirsup

IdseitOorrupcion^ and indeed the corruptions themfelyes

^eaakwecei^elsiQthem, that do as (be divel that was

hiifhat<l^^ thtpmm^

ceady CO becaft ouc of him cbac wa$ ppflefledt be caufecfa bins CO foam ac che mouch^ fo cbere is exc^eaiQe yioJknce of corrupcion ID che hearts of che Saiocs. Ic wvilf|Xa«-mencable condicicion of the poor Child cha£ wa$npoife({ed incheGorpel/whenchefacbercaaieco Chrift ftur help^ becatiR: wbeiube evil fpiric came itCdA him tncp the fire and inco chewicer. So corrupcion is fovioleQc in che hearts of chegodly, thacjc is ready cocaficbem imoclie fire aad itico ctie wacer^ co do choie chings cbac ate agaii^ cbeir own inclination, agalnfl: their prayeui againft cbeir r^folucions^ againft cheirvowe$,^againft (beir owenancr^ chough chef fee fuch a ching co be eyij, are convinced of ic^ chou^ cbey find a ftrong inclmacion againft cbe evil^ chough chey have beenac prayer co God co help chcma^ gaioft ic^ chough they relplve wich che ftcongeft refolucioos againft ic,yea chougti cbey- vow ^ Ccyyenanc yea chey cpoie co cbe lacracnenc and fee co cbeir fealcy fo iripkill^i^ cbeir corpjption cbac ic carries and hurries t|eai on i^jjfiy of^yll nocwichftandiag*

4* Ag^^ <^ mocions and ftirring of CorrupcioQ are very burdenfomie Unco theSaincs,io r^rd of checWiifed diforder cbac there is in che motions ^cheir corrHpciOQft there is much diforder and cpnfufion in;:he hearc when corrupciotidoth ftir, which caufech much difturbaflkoe} wbaccaufech more difturbancein aScace^ in a Family» in a Town chen confuQon and diforder ? (KKhing is more diforderly and confufed chen che corrupcion m ouc hearcsy and cherefore burdehfome, ic cautes muchper* plexity in the hearcs of che Saint's, becaiife tl^ey find .cbeir cormpcions working and ftkritig in fuch a^confufed way, cbey find fomecimes when chey are in ducy (ucb ftrange confuted working of t Heir hearts, cbac ic is an exr (ream burden upon chem.

5* Furcher the corruption of the hearc works vigyi

tpalicibuflj^ aiid cherefore cbe more^ burden^paie> ctuutis,

ic watchecn efpecialiy .^chofe cimes wjhecein ii;naiy dWis

^ moft mifichiefjthen ic wil bemoft fticring as a malicious

enemy

<mmm

ofCtrn^tioudre^uraenfime, ^a

—' • - I

eoeoqrf vilnoconljibetroubleforoecoonecbae faeisan maty uDCoat fiocnecimes^biu he Wicdiech if there be any cioie wtada be may dobitn mwe tnifcief (heo another \ I^ahecbacciroey faith an emmyi fochecorrtipcioiiB ofdiebearGiofmeni cbey Mracch when cbcy may do the JodI cfae greaceft mifchcif^ now manjr a chriftiaD may diiokf drn^h I findmucb cdrrupcion ftinring many ctmes ]faifIooidd buc be free wbeolgec alone co have com-, aHfliiociwichGod,dl chac it would kenoe alone acihac rinei and ib cboitth I find ic ftirringac other cime^^yec if k would kr me a&ne at che hearing of the word s bm iicoaiesac that time efpecially, you wil have evil diou^ac payer iktcmthen ever you faadjand at the hea-riflg of cbci wosd li^ wodckics of tpirit more then at o-dieromes^ fend not only at dne word but tf there be but ooe tctidi that doth raiore neerly conceme the good of youc fintks then another, you flial find your corruptions (ofaoidecyoutbeDi mote then at another time^ andfoat the facnuoent', and fiiftn%f there it wil be more working then acaooifhcT time. '

6w yeaand fitrthety if there be any time, that throu^ Gcdi^mefcy i&acEiyof prayer, fafting, and the like, if yon can get your hearts to any comfortable frame, bro-^mneif df hmt,tenewed refolutions to walk in che waies of God more ftricdy then before; as many timet it is in daycsof falling and prayer, above al times, wil yOur cor-1 iuptioosbeftining aftertl^t, more then anytime^ thus ffidieiouflbr when it may do you the greaceft michief^ tbCD it wil be nidft worlting. Now what a l>uitien is tltis tocbe foule! asit is faid ofChrift, in ^attK the latter ead. There you have the ftory pf Chrifts baptifme, ud when be was baptifed,then came the holy Ghoft upon him in tbe likenels of a dove, and this manfeftacion of God from \jAd:ttQiVi^HHmyUlo<)edfonninvAm^a^ ppA fkafed; we], piefently faith the text, be was led inro the wildeusefs to be tempted of tbe divel, God was mttbt wakt^ but .the da^il was malicious acainft him

ht mh4ti ^jfeS$lfe matms

m wt*

I neCeocly after a glocioiistiiiiii£eftation of Godcbetetiec CQ him t. AS'^ W49 wkb Cbcift your fevior, fo yon ouifte^qp^^^^'^'^^y^y Cfacift when be bidiuci| AfilociQus'aiaaifiefttciQoof^odclsefitther ftoooteAvea to b&s tfa^bew4skdari(fe,cbencbediMlpceI«tlyoiiiie upon faintly fo k vil mtoy cimei be wkb you^ wben ai^ any cimevoubavegtM; your betrcsupooGodinfldiy of faftipfiU prayer^ orcb^lite» andhav^gocibaiefetireQ^ €od|^lovc» caHeboed offiecudoyac (bat cime mtte cben ac al cimesaod chac ia the reafon tiac you flial fiiid^ if you obferve ic^ cbac very often afteradiyof 6dl«g, after fucbaday cbac you bave goc moft ihy if noc cbe very higbt^ yeccheneytday^^ youwil fiudfirong wdtkiqgiof cbe corcupcioos oC your beaecs, co keep cbemdowo ion mediately after cbac dme^ for the ftirrmg of corrapeions tbey are vqy aalidow, andvatchforcMcimecAat Aey may do us cbe greaceft mifdrief of al.

7» Furcber chefttrcingof the Corrupctom chat remata

in ut^are very burdenfomr in rcgttd of dieir unfetfi^

Mfs by cbac I meaoe cbis,<'co fpeak plainly co your beatca)

cbe fticringsof ourcorn^iciocirt if we ihalf^dfie i^eai

jtnany cimes, yetld co cheait as ii were, for peace <ake^a$

fomecimes cbe heart of aman or woman is lb ftoubkd

with the vorkiogi of comiption cbac .they cbiok rbey

muft needs yield cbac they migbc be quier, wd if dioif

ilialcyeUd cocbem coquiet rtmi, cbey wil come u{K»

chee more and moi»9 wStA^^acerftrengch cbey wil com

upon cbce cben before, asQOw,tfaoyonethacastfouUe«

fometo us in foekii^Fo gecfiioh and fuch a'thiiig of US|

and ac length becai|(^ of capable co us we yield to them,

cben aftetwank cbey grow more and more upon

us, tnooach more and more upon w and are very

croublefonoe and burdenfome co us, it is fo in cm

ftirringof corruptk>n^ if you ykld coyour oomipcioa

far otie thing, iccoroesmore and oHxre upon yoUf wiM

tfae only quiec you oaobave isby beiafe acopeu defiance

with chemi now this is anotbec chiqg whecby,cbc0ttciip-

r^r—r —-* -- I,

ofCMrnptmarelmrdeHfome. . pj

cionsofchebcaccsof Gods people arc very burdenfomc

8. Laftly» The Corruptions in the hegrcs of Gods pie are very burdmfome^ beeaufeihey are very pre-ing, this is an higher depee: cheyare bucdenlorae in tbecooc^ aodchenincheworkingchq^areQiore burden^' foror, but then in the prevailing they are yec more bvir«> denfome ^ If (<^bea Child o^God, that looks iiico his hearr, awl&ds what a root of bitceroefe th^eis, chat mbei him go heavitj^ 4I bts dayet, but now when he finds fiidi working and flvring of corruption, this troubles him more ^ he thinks, chough i have fuch a curied nature, I though 1 C3MMi keep down the motions and fiirrings of. my corruption, yet if I could keep chem fiom working \ yea though I cannot keep them nom working, yet if I toold but keep them from prevsiliqg , Lut alas f rhey overcome me many timet^ and this ische givaceif) ^* den of aly that they prevail in our heaus fo much as^ they do, Icttcroi^kfome to fight with an enemy, but it is a ^^ax dealemoreoDublefom to have an enemy prevail and gettheflay: and though it is true that corruption flial Mt^tbedayfiiUy, thaciSs though ic may prevail for a wfaae in fame skitmiflies, it may prevail Q'rie/i^ but not ia^SiS^, as an enemy-may infoiiie skirmifhes have the better of ic, buc yet the othe» may Conquer at laft, and nay gee the day v the day,rhac is, when ic conies to a pkdit fecBaccel, that is the ^ettum^ and chace he pre* vaik, tf I can but prevail and^t the day cobemine then, it is nor fo much* Ic is true, the Saints of God they fltal get Che day aclaft, but here as long as they live, chek corrupcions often prevail and foilQi tfaem^vhkh is very gneTOttsandbutdenfome to them.

CHAP.

Wl}y the Motians of

.

CHAP. XV. K

Tbg ^afonrof the former Voint. i. ^ecaufe cor--tiption(^whenttprevailesJ weaksmth^ heart, 2. ^y it (jod if dijhonoured. 3. Vy it our holy prc^ fejjion is fcandali\ed.i^fBy it thy over whom it pre-'vaiks^ ate made ufelefs in their places. 5. There-by the meanes of grace are made unprofitable. 6. Thereby our peace with Qod k disturbed. 7. Therer by the ajfurance of our Salvation k fhakgt^*

I^Ovv foe cblt> CO open k alicde in the particulars) LN* ^o (heV, bow burdenfome k is co the bearts pf the Saints when (bey doprevaile in any meafure^ cbey do nprpuciccffas carnal people do with this, we ac^alfin^ ners and ic is Gods grace co keep us,, and Lord have mercy on us and the like, no, buctbey account the prevailing of corruptionthe greaceft burden that they can gde under in the world, and that in tbefe refpe^ts.

Firft^Beoaufe whenloever corruption prevailespn wbac degree Ibever^ ic weakens che heart, ic weakens the foul;, icmay ftirin chehearc, and if the bearcdotb cepulfe ict and gee ftrengtb againft ic, the bearc is noc weak as be* fore, buc if it prevail in any degree, it weakens the bearc ; now we know, tbac which is weak, is fenfible o£ a burden quickly, a fick man is a burden co bimfcif, and every thing is a burden co him, now when any coc-Cijpcion prevailes, ic makes the foul fick, and every thing isa burden CO ic aiul I befeech you confider, here isareafonwhyyouarefoweak and ace ablecobeare no

Corruption are hurdenfom.

other burdens. If any body croffeyoii, when you come home, wife. Children, or fervancscrofsyou, you can« DOC beaie ic^if neighbours crpis you, you are able co bearc Dochtng^ there is a reafon inthis cbac you do nouhink ofj you hive weakened your hearts by fome fiu or ocher^ and h:oke your peace \vith God it may be, and now your hearts come to be weake, you are Hke a Tick man, that ! cryes out upon any thing, one c hat is fick cryes out upon ! every thing, wberas if he were Arong & heakhfui he could ' bear a hundred times more-^fo you bavrbrought a ficknefs upon your fouls, thereis fome fm chat hath prevailed w^^ you: prevailed over you, and by that bach weakened j your heart and jourfpkic, now being weake you can < beare nahing, every thing is a gretvous burdeo to you, fo that the prevailing of corruption comes to be buj^en** fome in this refpedt, becaule it weakens the heart, and icakes every th ing burdenfome co them.

II

Secondly, The Saints and people of God the7 account the priviledge of corruption to be the greateft burden in thbrefpeA, becaufethey know that now they diflionor God, efpe^ally if,it prevail foas to br.eake forth ouc-wardiy, chatitconles coao outward afliialiin, then it muft needs be burdenfome co one that is gracious, for chename ofche blefled GodfufFers by this my fm that hadi prevailed, al the while fm was buc .ftirring in my heart, aid did notpreyail, th^ name of God bach not thac di&oooras now ic hacK, fipw when fin hach prevailed it (Sftooors God, and therefore ibis aburd^ unco the

SUMS,

Y i , .IIL Thirdly,

-*"-•-■- I • 'l'

too

Whj ri5e Ji^mtHScf

'■* —'

m H ' m

\

III

Thirdly, It is ?iburden becaufe ic may be my holy

Erofeffionis fcandalized by ir, and is noc this a burden ? owfoevec nxany wrecched men and women, wil fay, chey care nor, lee others fay andthinkpf them what they wil: but now Godly men, and women, when rhey tbinfc of this, ihey cry but O What wil the wicked fay of this J how wil chey blafpheme the name of God, and diflionor the name of God ^ and this wil be a burden to them, be*^ caufe thereby their holy profeffioDis fcandalized*

IV

Fourthly, 'Ic9 a burden, becaufe hereby they come co be made ufekls in the places where they live: many though they may have fome foundnels o^ce inthem, and may go to heaven at lafl:, yet their corruption prevailing over them, they come thereby co be very ulelefsin the places where tb^ live, chey may live, but themfelves wil be burdens upon the earth, for they are never like to be ufed, to do any great fervice for God in the world,chejr have fo fcandaUzed their profeflion by the prevaiUngof Corruption.

Fifthl]r, When corruption prevails over the Sain^^ as ic makes cbem .upprontable, foit fliakes the meanoi of grace exceeding unprofitable too, k hardens there hearts, and chey come to prayer^ hearing thewcMcd, and Saaamencsand find Iktte good r manv dPyou coaqplaic you find, not profit by prayer , and nearing the word] and Sacrament j what is the reafon} fuch and fuch coc^ rupcions have prevailed over you, k ouiy be there are

{ooat

fiNDefinthuyoBliTein, that Iia?p prevailed o?er yon, tod therefore BO manrel yon do not pn^t aiyoudefire*

VL

«

Siitbly, Tbe preYailiogofCorrnptton is a firteroitf Budeointfaif tegardj bccanfe it is that that doth ex-tntBdy^fiutbe ones peace between God and our SonI; dNMigbthefcbe many temptations, yet if the heart can cooqaer theos it bath more peace bv chat means^ never jktth the font fomuchpeace^ as wnen there hath been ftroog temptations anto 6n, and a conqaering over tbofe temptations: bot if temptation conqner, then Aeie wil be a difturbance of our peace, ana that is bnr* denfome to diofe chat do Imow what peace with Ood doAmetn.

VII

Seventbry, The prevailing ofCorrnpttonisagrie* voosBarden, becaufe it is that many jtimes, thatfliakes dse aflbrance of thofe that are godly* I know not what thofemenwonld make of the Lords Prayer, Vargive m out Sins^ if fo be that they think whatfoever Gn chev iit into, yet ftil cho^ can keeo up their tflisrance as mncb u before, I fay, mwc would they make of that peddoq^ Lord ! farffwe u$ oar Sins i at ieaft, to pray thus, iord; cker up the evidence of Ae fordvenefi of our fins, then it auft need» follow, that iSe ftlling into aayfio, and the prevailing of any Cormption^ mufl needs Ihake. oar aiforance while we live here in this worldj now is not this a Burden to any manor Woman ttat heretofore bad afluraoce of Gods love, and was libletolookinGods Face with joy t to have this afiur^ nee (haken ? Yea, Many times, it makes 6od with* draw hii conntenance, which made VavidCvi out.

102 PVhytheM(amsoJCorru^m^<^c.

fF{eflcre to me the Joy of thy Sahvatioru Af if be (hoald fay^ Lord^ I waft wooc co hive joy in chy compapy, tn communion wich tbee, but thou haft eftranged thy fell from my Soul^ O Lord, reftore unto me (he joy d chji Salvation. Now is not this a burdco, for thee (o loo A the fweetnefs of thy Soul in communion With God i That now, though it may be it is throu^ thy weakqdi or what it wil be, yet thou canft not look upon Cod with that comfort as thou woald'ft, but the thought of God comes to be a terror upon tby fpirit, is not this a burden? Now then, is there any poor Soul that under-ftands whatthefe things mean f What a Burden the remaining Conuption of the Heart is, either in regard of the.flnfulqefs of Nature, or in regard of the flirringof Corruptionj or in regard of the-prevailing of Corrupt!* on^ that now they have no ReA in their fouls, but are Laden with fucb t Burden, tiid cry out with the Apoftle, Ob! Wretched JMan and Woman that I am, who flial deliver me? let fnch afoul know/that this text belongs to them. Come unto me^ faith Cbrift, and I wii give you Reft from this Bdrden, as welai the other Burdens; and our Reft is only in Chrift from this« as wel as the Burden of the guilt of fin, the Burden of the Law, and the other burdens that have been fpoken unto.

CHAP.

•J

:a

1

« •<

:.0 I j; i

\

Wh} the Motms of Corruption ^fd 103

CHAP, XVI.

Why the Saints feel tbefe ihings fo burdenfomej 2iamely. i.^ecaufetbeLifeofQracehateiPi dn" aruhde^cate thing. %. ^aufeQracekgefr ^Soulinccniinualaiiing. •And why Qodfiif'* feri Carrupiion notmthftanding the mrdenfomr nepr thereof to remain in the SainXs^ ^Hfmely* I. That berebj^ bemayfhswforthbkownpavoer. 2« 'tierehy their Vaiib be exercifed. 3. ^reby they are wrivenunto Vraytr. . 4. ^Hereby Stirred-9ipitnto%ipentance. 5. ^Hereby mobs f^wnhk Tvifdome. 6* Hereby manifefi bhpifiice in lay^ ii^ afiumbling hlockjf^ore the vrici^. 7. hereby the Sainif may be induced tj> iMg more after HUa^ nxn. With two Confeqnences tffidng from hence. I. The differences between the Sin/of tixgodly^ and the wicl^d. z. Why the Saints go onfcfaaiy intbeir waies.

NOw it mail needs be tbat a gracious heart muft feel tbefe tbings to be very bucdenfome* Firft, Becaafe cbe life of Grace, wberefoever it is^ is 2 very teoder and delicate thing; nothing is fo delicate and tender as the life of Grace, and i£erefore it anil needs J)e fenfible of this burdea of Corrnption according to whar degree it doth remain in the Soul*. As thus, yon know a man or Woman, the more delicate and tender they are in their fleih, having had very cnri-OQi bringing Dp, or it may be their natural Spirits are very delicate more rhen other men^ fome mentbeirna-tDfal fpirits are more grofSf and can bear hardens wicb lelsfcnfe, but nowthofe (bat are more finer and deli-

_2l-

mm^

fVhy the i!PHotiotts ofCorruptim

cate, if yonUyabardeoupon thtm. Oh! Hpwbuf-deofoine it icantothcai, noir Grace maktf tbq confli-tattoaco be delicace, fioc^ and pure^ a pare cooftite* tiOD, it pncs the Hearts intoa«ioftpure conftitaci^Q, and therefore it mall: needs be fcoiSble of the evil of fio according to the remaioers of it.

Secondly, WhereGrace is^ Cormption noil needs

be Tery burdenfome in this regard alfo, becanfe tbac

Grace keeps the Sou! in continual adion and fttrring,

now look as a man that hath a Leg that is broken, if be

could lie ftil, and never ftir, it would not be fo grievous

and butdenlome to fainis the pain and breaking of his

iLeg would not be fo bucdenfome if he could lie Kil, but

: if this man, wbofe Leg is broken, muft be ftirring,

walAing, and going up aOiddown, Ohl howburden-

ioflie is it that his Leg is broke. So it is with the Soul« it

is true, ifthe Soul might befti/afleep, and doing no-

I thing) then^ though there be C^orruption in them, it

would not be fo grievous, IbutGracewhereeveritis

puts the Soul unto a Aion; and therefore it is alledj the

divine Nature, becauftitis aAive, it puts the Souloa

to be afline for God, and in the waia of life, now

Grace putting the Soul to be ading, and Corruption that being as the breaking of the bones, it muft needs be I very burdenfome, that which moft hinden their afti-;vity of Grace muft need$ be very burdenfome. You ; bad need therefore take heed what you do when temptation to (in comes, take heed you do not break youi bones, and your Leggs, Why? Becaufe when you have broken them you muft be ftil ftirring and afiing foi God. A poor man, it is a great deal worfe for him^ H be break his Lfg^ then a Rich man; a Rich man ma] fit by the fire, or lie in his bed a month together, buti poor man, if he break his Legg he doch not know wb« to do, he muft to work, perhaps he cannot havetbij harbor that a Rich man may have, fo Ifay, thofe thg are of flueirifli foirits. though CorruDtlonnrevaile in

i*»"^"«*"^

art ^urder^ome to the ^inni, 105

m^^ma^^ ■ ' . ' ■ ■■ w I ■■# ■■ n I* i ,#

fiotfogrkyofisontocbem, 6uc cho(e tbacare of &Aive fpirics and have Grace, and the more Grace cbac any 020 or Woman bacb, the moreburdenfome tbeir Cor* mpcioos mre^ becaufe tbe more Grace there is in the Soul, the more aAive it wil be for God.

^eft. But you wIl fay, ^edngthe remaining ofCoV" TUfum in tbe HeurtJ of the Saintj is fo hur^nfom^ iffbydffibQodfo order thing/ in his,providence^ arhk §i¥ndearSaint% (hould befo troubled tvitb ibeir C orruf^ turnsvAiktbey live in this rvorld? Qodceulddiliver tbemfrem tbeir Corruption/^ why wil Qod makg them crjout^ O Wreched miii that I am, who (hal deliver me ffOffl this Body of Death ? Qod could as wel perfefi our Sat^ification^ as cur JujHfication:^ why dotb Qod tbm order tbings in bk prcviaencej that hk own dear Saints fHmldgroan under fuch a burden of Corruption al their dates?

•jinfw^ For thtcbreifly thus, Though it is true^ that Godcottid prefently take all our Cotroptiom .* as foon IS ever ve come to JefasCh rift, God coo Id deJjverus from our Corruptions, burthej^ordwilcot, be hath many^boiy ends why he doth fuffer his own people to be oodtc tbts burden white tbey live^her^ in the Rt(h, Ai.

Firft^Tbat hereby he may (hew forth his own power, the power of Jefus Cbrift is cxceer^ing magnifted in this, that ft can uphold little fparks of Grace in the midfiof an Ocean of Corruption, that it can uphold poor weak Creatures under fnch burdens, and carrj^ them on not-.vrftbAanding, and bring them to eternal Life s the power ind Grace of Jefas Chrifti and tbe power of God, is as much manifcKed in this thing, as it is in keeping Heaven and Earth uponthe Frame, or keeping it in be* mg^ the Lord dothnot appear more tpbean almigtity

tn lcjvttinc9VTtfiavi>n and t^arrh inheinS. then he

why 9ofl/«jfew C«rni»pri«»<

vdoth appeace to be an Alnaighcy God in keeping gwce a* 1 live i n the heart notwitbftanciing al the ranainder of Cor-iniption, lb that in chis Goi hath Glory in another way I then be hath from the j^gels in heaven j the power of God 1 appeares in upholding ot the Ange^ for if be did aoc up* {hold them, chey would fal into evil, as Adam and che other Angejs did, but therein appeares Gods gloriotis power to uphold the Angels: but theglorious power in upholding the Angels, doth not fo much appeare,iis cbe glorious power ofGcd in upholding the beaccsofche Saints in the midfl: of their corruptiops} this (hal be a Irpecial argument that the Saints (hal praife God for, co al eternity, when they fhal look back, and fee what a coir-dition they were in before their converfion, yea, in cheir convelfion, that though God granted tbemfbaae grace^ yet what abundance of Corruption was in cbeir hearts al chat time, and what ^ deal of ftir they bad I CO maintain that btcle grace ^ chey wil ftand and adoiice I CO confider, that ic fhould be kept alive in the midft of rin,thac a liccle fparke ibould be kept alive in tSt midft of che Sea, not only in the midft of cheSea^ but when che fea is cempeftuous, you yil fay ic is npgpneac wouder chat che (ire be kept burning when the ifcais calme; bur when aljs in a ftorme, and yet a fpark of fke flial be kept aliveinthemidftofaltheconings ofcbeviffves, you*wil I grant here is a mighcy powei:: now che keeping alive of grace in thy heart ia che midft. of ig much cotrupdoos doch argue.as mighty a power in God*

2* The Lord doch fo order ic thacftil his own people fhal be under the burden of much corupcion in cbis regard becaul'e chat hereby che Lord dra>vech forth cheexecciie of faith in his foo, in which his foul takes infinice delight thefouieofGod cakes inGnitedeligbc in beholding cbe workingof che glorious grace offaichinJefusChri*.

But you wil fay wherein doch ic appeare co beibgiotf* ous in regardof our corrupciop? Thui, for che Aogeb in heaveaco believe in Goa, that be wtlbeiscttoaUvMod

f

ttf^jtminin the Saints.

107

CD them; icis not fo much, as for a pooc foul m cbe midff of al his Gorrapcions,yec to be able to Triumph in the free grace of God in Jefus Chcift; not wichftanding 1 am fo viid, filthy, loachfome, and abominable to my felf, and jtiftly God atidliis Saints may count me a burden to them add caft me off for ever,y et for al thir, • my foul fhal cling I to him, I ml aft my felr upon h'm, and look upon him as a gracious £itber, a merciful God, a God that loves me, a God that re; oyceth in doing Good corner for the foul toejtercife faith in the Grace of God in Chcift, it is a glorious thing, only take heed yoadonot miHrakeit 6x prefumptiont

Ob)gff. You wil fay, Vor men notwitbjiandin^ al tbeirjin to beteevein (jods mercy tbii is rather prefum''* pttm then faith*

Jinfix\ True, it is ptcfumpion in many, they miflake themiebes, but in others it is true faith, and God de* lights in it^and you fhal know it by this ^ it doch draw the heart co God and the foul never finds fuch a prevalent way to overcome thofe corruptions that are in it, as to eacercife their faith in the grace of God in Clirifl. 1 befeech you, raalrk the difference bet ween prefunaption and faith in Chrif^jprefumption wil truft in Gods mercy norwith-. ftanding thdr fin, but that doch indeedfoir.cnc theijfin andmakfcstherafccuteinrheitfin, makes them the more fecuie in their fin, but now when the foul (Hal by the true geminioe adt of faith reft in the free grace of God not-Wkhftinding corrup?ion, if it be right, fuch a foul feels no mean* in the woild of greater elHcacy to cure and prevail againftcorruptioTi then this, CO truft in the free grace ofGodnotwithftandingcorrupcioa; andifjhou findeft itthllr, fhouhaftnocaufetofeare, truftin Gods grace with confidence, for it is that which is wel picafing unto God,ard that which the Lord delights in,and that which \ff9ei tfnilivifi content 10 Gods heaic asche exefcife of any

rtrarft

■>fa

■•Ml

108

Tifhy CodJujftTf^^'^itiM.

I I m* —

fSracewbarfocver^ and in tbac regard^ becaufcchc Sainrg (hal never cxerciie iuch an aft of Faith in Heaven as chis^ God wil have this in this world*

3. This is cbac that God fees doch drive bi^ own peo-I'ple to him in prayer, nothing driver rhe Saii>:sco God

wicb more earneftnefs in prayer , then the feeling of ihe weight; of Corruption upon them, thsnchey goe CO God above al^ God never heares fuch ftrong ccyet come up CO heaven in regard of any aiBiftioo as rbis ; and by the way, you may find by this how your hearts are^ when cheiiand of God is upon you in affliftions, then you wit cry so God, but I put this toyouj hacb there noc come as ftrong tryes to heaven upon the fence of your Corrup-31 ons zi upon the fence of any Afflidion whacfbevor.

4. tht Lord hath glory in chisj in the exercife of the work of repentance, and humility -y the keeping the So|ils of bis people in humility, and the contrition of their Spirits, that is exceeding pleafing to God>the Losd isneer to a broken contrite hearr, a melting mourning fpiric, the Lord doth delight in the evangelica:l workings of repen« tance^ this pleafech the Lord} the woik ofnumiliatioo, mourning and forrow for An in an evangelical way, is a grace that is acceptable to God; Godfhal have none of chat in heaven, and he h^th it therefore here* ^

5. God hereby exerafeth his wifdome exceedingly, in bringing light out of darkenefs^ God doth many times turne, not only the affliftions of his people to their good, but he workes good many times out of fin, not that hereby we (hould be bold and prefumptuous in'our rins,yerou(l take hekd of tempting God, yet know this, that God doth many times work exceeding much good unto the Saints, even out of their fins, byoceafionoffiu, chough their iinhath do efficacy in this, but God takes occaiioD in this, inotherwaiesofhis providences and workingrof his grace to work good unto them*

6. There is Gods jufticesn it alfo, to lay a ftuflobKi^ block beforewicked and Ungodly men, for when they ihal

___^_____ f«c,

— -*- - — ^^~ — - - — - ^^^-^^————^—^-^—^—^—^^—^, #

fee, thac the godly that have che moft g^ace chey have mucbcorrapuon in chem ftili rheyre;oyceperhaps in it, and cbey liccle think chat Godaimes ac the raecucton of his;oft judgment upon chemchack fhould harden their bearcsy many wicked men, they think their condition to-be very good, becaufe they (eefo much corruption in the hearts oi^tfae godly, and they are hardened therby, but chey licck think that God aymes at the execution of his jiift ;iul^entupot) chem thereby.

7* God doth it foDthis reafon^ that the Saints may kx^ mote after heaven^ therefor^ it is that che Lord in che or£cing of iits providence workes fo^ f hat chey fhould be kept under the bucclenof Corruption in this worlds chactiiey mi^clpog to be iaheaven with tiieir father, and that when chey come to heaven they might know the diflerence between heaven and earthy between their ftace there in heaven, and their ftate here on eanh. Thus thoogb corruption may be a great burden to us while w« live here in this world, yet the Lord hach many great ends afid pttfpofes to fuffer ttye9 a poor aeacure, cb be under mnaimng corruption^ and therefore thou canft not draw any fudi argument, God loves n)e nor, for if he loved me he wouU CKlivec me from this corruption^ I have been prayiDga longtime tobe delivered^ and yer I are not de* &vered, do not gather any fuch acgunsents from it, you know Paiil prayed once and again, andal cheAnfwer he bad vras, my grace fiial be fulficient for thee: fo chough dxffi prayeft under che burden of corruption again and a* f^, yet if once God fay thus co thy foul^ my grace fhal befumcient for thee, chy corejption (hainotcruih chee andurdo thee^ but 1 wil fflrengthen thed, this wil be luf-ficienc

Now from al this that hach been faid, you may by way ofCDofequenqe fee*

Firft, a gKacdealof diflTtfrence betweeh thefms ^f the Godly and the (ins of the Wicked: the wicked they fm, and the godly fin coo^we ufe to fay we are aLfukners^but it

L2

■■ ■ ll> 11^

no

why 99dfi^£. Cwmfttm

S0condly9 YaanMyfte firnn hence aKo ooe reafoa wby cbe Saints of God go on fomeciinei fo facUy in cbeir waye^ cboadoftoockDowr what bitfdens they areundier. Buc you wil fay, ^e ace betxer we do not feete ac. No» diey have not fo much fii»as cbou haft» cbey have goc fome graccj thou baft none, chey have in fome degrees moctiiied cheic fins , chou haft not 4 ytft 9 they have their fins pacdoaed, thou haft not ^ but yec though chey have fome affurance, that the guile of theit Siniscemoved, yet cbe very cemaiulng of the Comiptiona of their hearts is cheic burden.

QbjeSi* You wii f^y Why fifonU it be fo hwrden-fame iftbey Iqtow tbegutlt oftbm Sin to be far^wen*

Anfw. lbe(eechyoaoblerveic,cbereisadealeofdif* ferenoe between a carnal heart, and a Godly hearcv^ one that bath a carnal hearr,tf hecan be eafed from the burden ofconlcteoce, heisnomore troubled; but nowagraet* I oAsheact, chough he be-^rft burdened with the appreheor Uon of the guilt of fin,& that burden be cemovoj^yec thane remaining ^ body of death, there is another buitteti fhl upon htm: (o chat the very remaining of fomecorruption is a greater butden unco him, then al thy corruption that its in the ful ftrengch of it, and together wirhthy comip-cion al cheguilt tnat is upon thee; only thou art dead in iin anddoft not feel ic, if a whole building fal do]frn,.thofe^ that are bucied in che grave they would ooc feel it, buc al you that are alive, if uihould fal down woukt feeieic : fo tbe wicked have cbe burden of their corruption in the fulftcengthofic; in the guile of it upon them and they ieel it not, for chey ace dead \ buc che Godly, though chey have the guHt of Sin removed, yet che very leaft 4in remaining in cbem is a burden, chough cbey have raocti* fied their fin, and do ic every day, yec the rcmainingi of fin is a greac burden co them. And hence you may fee che realon of the watchfulnefs of the Saints over cbetr fpirits, why they fpend (omoch cime, and rile fi> e«|% CO heare Cher word, whatic the reafon you wiliay, th^

tf ^iMhfM in the $ainti.

Ill

know cbAC if (bey do not Labor under the burden of (heir Comipcioo^ to a void fm, ic wil be a greacer burden CO Labor under cbe burden of <m aftenXracS^ Nowyou do noc wacch over fin, becaufe you donocknow whar agrievous burden fin is wben chey Lsibor under ir, but fiidi a one as feeb the Burdejt of Sin ^ the Lord be metdful to noe^ I byd chou^ ( faith hej my Back VDiikl have broke under the Burden of fin. -And therefore T>^md Flraies, for ibe healing of the bones that were kiteo: and cbac is the Reafon of the watdUolneis and catefulnefi of the iSaims under this burden*

Nowihe maine thing that hath been intended in al that I have fiiid about this Burden is this. That I might jpoint outcbofe whons Chriftcalsrobimfelf, that you might be prepared to hearken to the invitation of Chrift co ooflae to him for Reft f though weare not come to that J yet cake notice that there is Reft in Chrift for all theie, from under aUthefe Burdens. And fo much for the Bur-iknofdiereaiaiiiingparcofCorruptioninthe Heartsof dreSaiocs*

I

CHAF. XVIIL , Of ihe^Bntdm of ouim>ardaffliUim/^ and the grk'^ Wff^ufi thereof laid &pen in three VartiaHars* I* tntbemfidnfei they ore-a part of tbe curfe of ihe Law 2^ They binder much in doing Sefa>ice to Qod^ 3* They often help fonward many ftrong , Tjempeanonu Why Qod wil have his Saints td be under ibk ^urden^ Tiamely^ i • ^tcaufe be ml hanm bio Servant to boner and obey bim^ meerly outofhow. z. *BecaHfebekpovoetbthat^U€thiir CarfuptUnu may be befi mortified* }• To be a 9t9aMing-blocl^^ to the wid^gd.

I'^Be dace Burden 'u. The Burden of affliftion, che i Buitoiof'ioaBii9fd«AiftioM, Fovctey,

;

.r.

m»m

xia

wh/ Goijufftrs Gumruptim

j^

^

jQckneik^ or any kind of cooubfe in rh» world} you fhH jfind chefi? things to be very Burdenlomtoyou. Now Chrift calsluchas Labor undec this Burden to cofneco him, and promtfech co give chem hil\j Chofl: Jiath a tender aiTedlion cowaris poor Creatures under oucwacd burdensj cowards all cho(e tliaube Father bach gtven co hhn, elpecialty when tbey are Burdened with ourward afiltdi^n^ndcheGofpelbachiIlic abtmdasce ofrefreih* ments co help and eafe Tinnefs that ftel the Burden of aiHidion$ in this world, no iuCh way of eafe and Reft unco them as by the Grace of God in Chrcft as weihal open iBore fully when we come to the promife.

Now the burden of affliAion is very grievous co many, che Biui:de%of povercy, dtigrace^ i tcknefs or the like | thofe whom God lets profperincheir waies, iicde think what burdens are upon rbeir Brethren {bow many in chele daies are there of our Brethren, chat groan under rhefe Busdens, ^hoi^h we do noc feel them) We ksow not how fooo we may be brought under them, andthetefoie ic wjI be very feaionable tafliew the Reft chat we ha^ io Chrift even from under chefe Burdens. I have fpenc foroe time in opening the grievoufnefs of other Burdens, now this burden of our ward afflidtions men arelo fenlibleof, chat there needs noc much for the opening of cheto, but only to eel all that feel thefe burdens, that cbeyiuay come unco ftiis proiiife, Yea, and chey are under thi^iavica^ cion^ Chcift invites them to come co bim./or Rjeft fcr cheie Burdens. ^ .*

Firft, Outward aiRiftions are burdeos, bectufe they are in themfelves pare of the curfe of die LaW, and if they be lanftified co any, ic is by virtue of thi$ firomifif tn the Tej^ J if any affliction upon yoube S«(n&ifiedic is thence. Before you.come to Chrift al:oucwardai&iAionS|P<tMrcy, ficknefs, or any difturbance yxni have in youteftace, ic is in ic felf cbe fruit of che curfe, and is fo co ydu cil you come to Cbcift: now to bear chat chat is io ic/ielf a ^uic of ctk oicfe, muft needs |)e a^busden,. becaufertiii fo.con-

^mr%3

^■W^PP«i<M

Oftheburdgn ofoutufardJ/fiiBims. ^ rr^^

(nry to Nanice mcA affliAive co Nature^ checefoce bur- { dcnlbmc?

SccoDdly^ Outward afflv&ionsarebiuiICQfom,becaQfe chey do hioder us pvicfa in doing "Service,, tbac Service dac we were bbcn fcr^ chac we Were born co do in cbts varU) chey do bidder us ofmanyopporcuaicies of doing SecviceforGodf oucward Affli^ions do. As now fide* nebofbody^ wbacaBurdeo isic? Becaufe irdocb fain* der cfaofe that are coorinu^llyrickly from doing cbeSee* ?ice chtc God requires of them codo^ and iiraeed that makes ic to be iiioft burdenfoih co one thac is f^cious, it isDOcfttcb a Bucdeaco one chat hath a fickiy body^ be* caufe of che fain chac he feels, buc becaufe by cbismeans my Soul is hindred in thofe operations tbat I would be gfodcDbeexercifed in for God, anddoinggoodintbe piaoe I am fee in. And fo povercy, is therefore a burden^ not becaufe I cannoc live fo bravely aa ochets do^ and have isfineHoufes, Ckicbes, and Diet as ochen have} No, bat becaufe I muft fpend. all my time nieerly in getting pcoviiioQfiocmy family chat I have litcleciose for Gods Service; cktieu can fpend time in Gods Service, hear, pay, and nooditace, buc the chief time that Ihave coipend iifpent CO get bread ^ now this isa burden :\Axidibmdts beoufeofpoverty 1 have littte opportunity todoSetvio?. for Go(^ tbofe cbac have lateedftaccs, they have opftiC' tunity to do God Secvicef wcy are called foah to pub-ItdC'Secvsefi^ buc lam noc fo asochiers are, jiowthisis thac cfaac-co one ,tbat bath any beginniogsof Grace in his Heair tra gKac:Butden. 'PaiAy^ the way, ic wered {good argMnseac of dm Qac^as^i if you thac ace under the BmlenolafiliftiOn, if you fek cl% bueden where it lies, liappeaico you thac cemplaiii^of the Burden of afBiAion, fvimy^wmtb^^e^timyj^ Iputtb^sQueftion CO you sa cbsiKmieof Gody/WbaCis ic that makes your aHtftioDiiMft.bttrdQirQiti} Icisxrar): it ispainful to Na-ctte^ Oh I But the IiiOidlkrows, An is that chac makes h gpnevQQ^. wd bar4?oftn to me^ :Chac:by means of this

iAUmh*M

rtatwM

I

i

11^ Of the iitrdi» ^Mtmturduiffii&ions*

tflfftioiiy iam funcofpetid to ffiudi timeaboottotto vi^orks chat I have Uccle time co do good in my geneim. OR: otben^chat havecretier efiaces,^ I comic tben hap-pifciDCliis^ cbac the Lord bach ^^ooiica thonLaigtt oppQCCunitkstodobkn Service, cfaeolbavcs I dome CMQC cheoi happy becaufeofisbeirwteltht borbfoaBfe £bey have target opporcunicies codo God Service, but iris God cbac ocdertthings chu(s aodlauftbecoBceot CO bear chi» Burden. I Tay, tf cbou haft a beatc tbua comphtniog ofthy Burden, ic is a good fign, andknoir, thac in Cfanft chere n abundance oi Grace co SanAifie cfaife bordsm co thee, divert orher chinga migbc he fpoken abouc the Burdeq oi: Afliftion, 1 Witt add fauc one more.

Thirdkr, Oorward iilk%ions is a great hudenintbia refpeA^ Mcauie k many ciow occafioi^a and heip^ftn** ward many flcong cempracions: imCvarddflb^tiQtfis A% flcefigthm, an(ftdo oocauon ftibng' cempcaciom, ^hkh aie very grievous co che Slaut: As thus, when oneiS' under att£HoB more cheoochersjtbeo comes cfais ttmfUF^ don^ furcly God loves me not, becaufeofchi»Aflt<MOB$r cben ccnes remptacion co envy ocbcn, baoanfii t^atBi aAAed oaore obcu oche^j chcn cnmet oenqpcaciocf oi cttftruft^ i lh(3ilt periOi one day ov other r ohenooaaea cea^mcion'Cyfffluramring under che bando&God^ ceoif^ cation CO cake ihifciog Gourfes, co ftiifc far enci. lelrajr untairfulmeani^ Qk b whac cempcacioaa ka m m mf ttaa are under ftrong att£bonf in poverty, impniMiiiaKy difguce^ diQionor in die world ; tvhac ilfeoagceaipcMiR. ons have cHey to ftr^tdi Aeia ConTciencea. And ahia makes oucwaid aAAiona a grievow iMMhn^* beeaitfo they ootafion great cempcackM ciot)coff Sombao^oaccb ont thaii: hands to foUy, eovQkiivlul eai]r6»iMny cmmj tohelpchcmfelvea) Ye8,Theapprehenfio»fiiaByiMiiea before iccomeaiafogri0voinv »*>i^ oodifiona^ teaqicaeiodi to mudi Evil to prevent chofe butdco»| iindyea forall chif J che Lord it(opktiisdcoioedacattd^filjpofeof dm^

in diis voddf ih«c e?eo fuch is be tDttnds eveclaftiqg. goodcoioCbcift, goun^fixfaburdewatfiiefe^ moS\ igmt o£ cfieic tbe^ cliey go under cba.biudtfns c^ Pomcy, Sidcnei^ and outward uoublo here iii cbis vorkL

Many Rearcm mighcbe given why the Lord fo orders dMng^in ihit Wdcid^. thte his dear Si^rvanri, for trhom }Q»ft hath fted Ufe precious bloody ftall go unfle^ chefe boKAtm^ Uknj^ (siA»f% that are wicked and ongodly flial feacft knovvhac chty ai».

i. The LMk dothbtcChyOiew^ rhache WiJhavehls Smrams to Arve Md boiiof him^ meedy outHDf Loye^ aodootinaiuecdBnaty way toget oucward cbihgs iocbis world, hewiUbaveusfervebimoucofLove, and out of Paidi y if wt ftddd ptorjier in outWard ithih^ atwaiet, • avSenricewciild be mcse Cariiial h but now chou^ bis Seinorc iMet wkh iK^^r ftieh AAtatonsiii cbiswdi^ld, yeccfaey love the Lord^ and Urtt his waies, and iorehit fawe, «id go to in faiibiiil obCidk-nte to hira ; ihis f^em the excellency of Griace^ ttKft^ cbeoif they pro-

u AnA cbe i40cd fees chf$ the beft m^^m lO irio^iifie tarCoiruprftm^ njaoyitmes rhoucomi^kiheft of thy AAionsy boa wboknows ifcbou had'ftnocfudi ^)£tv-au^ what fM tfhdu.would^ft have.

i. AoKlGMdoiti this co4)(5aSciHnbIin(: block ro the wUtfd, rhat^beyflioMldftumble^tcbe aiftiaiof)rcfthe SaioB, andloperifli ihH way% Di^rs other Kdifons nil^bsghmi^ bucallisc^fnakewaytochatwhtckisiti aotttaftisr^ cfeK-^taeLoidcakaU ehe(if, noc otfly thofe di»Labo«uiiik»beBuid*nofrii>| ittidei? rhe bidden tff AntlAW^kc^BkcftiUi CiMcures that ^bt/r under the kmkncMl^Etmi^ pweity aod tbefike^cefnetohifm fariifiimifteite ^

■ • Aa 4 CHA'P. 1

^^"

f^^at it k to come

'.MklMf,IM

CHAP. XVlil.

. Cbrijis Inmtmon .af Sinnerj^ laid down in tbefe words^ Cpimuncoinc. iXpemd infiv^Varti€ti* lars. I it k ta look^to Cbrifi Oi an jW'-fiifficiem Saviou z h implieth an wn^tUdxufi upon the Creature. 3 Afiixrmg of ibe heart ^terCbrifl. 4 A laying of all our burdens upon.CbriftB $ ^A having of the S<nil with Cinifi for life. '

NO W dipn we come co the. Invicacioii ic fipif, Cwte tome^(mhChtiO[^ Come to me; chac is, Bdeeve in me: Foe among many ocbeE expceflTions .of bdeeviog

ioQhnftf prof aoQepC]ng<)f che Condicion^ of. the Govt* nanc of Grace ^ che Holy. Gboft doth ex^ptefjt cfai^ belee* viiig and acc^pcacion of che. Qovenane of Gf ace^ by co« ming CO Chrift* Beleeying in Cbrift is expceft.very 06* ceo oy coming co Chrift: In John 5.40* Voisr mfl not come to me that ye might have life. They did coaie co C|icift in his oucward pcefence, Chcift confecced with chem^andcbey wichhim; hue yec faich'Chrift^ jewiU HOC come co me cJiac ye migbc have Kfe» And b. m John 6.i7.T^(>fe that the Vatber hathgi'ven tome^ametomt^ and I mllin no vo'ffe caftthem out. Ail chat che Fetbec bach itofa Bcernicy given n^e co cedecmjchey come co iiie« chac is^tbey believe ki me*: Ai)d in vecfe 44. 2Imexam come to meexcept Qod the Vother draw Inm : xfaat ii^ eone beleeyea in me excepc my Fafthec dkaw cbem.: *aiid {f>^ Vetbat bath beard and learned of tbeVoAer cmnu to me : Xbac is, beleeves in me. And cbicilibe oijewifig of che s$^f Ifai. Vo^ ewry one that tUrfietip^ come to tjbe waters^ buy wine and milkjmtbout mone^^nd miiii-mnptict:: cbac isjt beleeve in me, chac is che meaoioA

VPhatki^t9C(imtunt9 Chfjjl.

All^ati tbac labor undcr.ai cbefe feveral Burdens, come coiBe,beleeve to lae^ and I wilglve yoii reft.

. Bu€ this mull be opened nunre laigely : And in this InmacioD, cbece ace chefie Ftve cbings cbac Ideiice co open ODCO yooy and to work chem upon you*

Ficft^ Wbac Chcift would have us do more parcicu-lady^ when he bkU us Comecohim.

SecoDdty, What kind of Jnvicacion icis chac Chcift doditMkecoth(tfe chat the Father gives co him, that ihal indeed come to befaved by him i what kind of invi* cation chey have from ChriA, bow Cbrift calk chem to him; foe this is a calling, and an invking. .

Thirdly^ That ail char Chrift requires at a Condition of the Coveoanc of Grace for reft unco our foids, is co oxnetohioa^ nochingelfe is cbe Condition of the Gofpel by which we ome co have Chrift ca be ours, hue chisy co eometohim. Come to me fiaiith Cbrift: thac is che great CondsckMi ofcheGofpel, only cocome co Chrift«

Fourthly, There are -ibme Rules cd be propounded andobferved, for our Coming unco Chrift.

Fifdy, The Liboring to draw your Souls unco Chrift; .

FortMficftr, C&met^me^ what is that f wbac would Qicift have you oodo ?

Forchet^peningofthacinpaiticulacy icisthis. When Chriftcalkyoucocomecohim, )rou are toknoMr, chk notes a mocioD from Chtifty oo come CO him;

Ficft: Ic inoptiat a behoUling, a looking unco Jefiis Chcift^ias bein^the AlHufficieocSayior,. co (aveoiU} fiottk^ool atthdevils that arc upM ns^ and co fupply mcDusalgoodweftandifinoedof: iks if Chrift fltould %!, whai he fakhy Come to me v Thac is, Q! ppor, troubled liDoersi, chac are under thcfe burdens. Do you faehiddmeosdiethe great Medmcoc chac isconoe inee the wocUt toflandbeaitetBE3HfheUffaih0fmy Fadt«r,and jroocfioulSj! andxo bring life andJalvtdon eoyou^ diitf^

}0kftititt$cmneimt9 Chi^

hicaphyed^ wben Iwould go, Imoft know iviiiiiMK] luuft go, CO whom lanift gb^ £6£aidi CfanA^ laathf great redeemer fenc inco the world by my facberco cbac very end, that I may eafe poor fottkraf their bunknt^ fucfa fouiet as you are, look iioDa ChrkI cheortoe^ m cbegreac reconciler of <3od aadiiiaiiy rfaemarfmdiafioc tecween God and man; having the fidndt ofal meccy and goodoefi in hino, cbegreac meaoet ofalnmy«npeof «| Che grace aud rkbec of 6c4 die fatber€0iin6ii loik^thac iachefirftwork ofbaleeving ioCbriftt ibr toioolcQMo Ilim CO be iuchaofie as God che Father hath «ndnd uncout; cbac 18 imployed^ bacyetcfaefoaLooipesnoc,

Secondly: BarchenchefecoiadischiswiiiAHf^ftts* dier. TocomecoChrifl', impliet aounieckdncfi^ when we come roa ttunff, there is the Tkrmam Silpio^ and chefermms^dfiifmiweconRfroaaibiBeciiing^ ibiai^ Chcift, you have ietled your beactt upoocrnacuce cooor forts^ and you have kioked upon chem hereiofope, 0$ chofecbingi Herein your good and happinefa doili coo-lift, butnowyour beaccsmuft becafcaioiF&Dni choie, you mufl: come CO mecbac is there muft be a ctmcving from that &tk)n you werein, trom cbackind offecrle* menc you were before in, I cannot goto anotttfrpUcr^ andftay io thepbce where I was coo; and to tne bem^c cannot come coCbriftand ftay in cbeftaie icvas iube^ fi)re, therefore cbac tapliei, cba^lwhareaa you poor crea« €ares9 have fecclcd your bcarca upon crcanire cooifiarisii and (etled your bnas upon fidfal ctring» basecofeM ^ Ql now^ lee your hearts be cakeft off from al^cbofo dbingf, koow, char your good ^ your happiotfs, youfe p6aoe i( not here, if yon amde bete^ andliKcie hce^ are k^ft^and undooe creacucev far ever. Lee it doc yoqrfoulicoparcwidicbe comforts ibatardbert inrhecceacura^ for oectatnly^ yon miftah^.here nos be your f;o^ asrikba()|>f»ii,:fo thac when cfae ibul fecf^Qi^ to ftirifcir Cbrift,ic issakenoff fsomih^ Ur0, im(n off tcona al-cieaiure cxsi^fortsy looks

^™'*^'^*^—^"*—'^~—*»——ii*<i«^ ^^——*MW—i^aai^^B^

WU

11?

MtiftUflsasvaGicyiOl Saith thi foul lam eleerl conrinxd chat my htfpincrtlictfcii^^hen the thin iME»helov} ihefraicciwieafiMiiagFOftkehMrcrfncai..

mwott to go CO Chrift. And not oridy to be iwrecled from 1 tbeacimce. bu Imuft be taken off from my felf too,

f?l."'liy^'*'***'****^*»«*»» Imnftnot tbmkfo mS9 Godby wything dwlcando, no, butlmuft or mmrtnoed, ttat rivre » » greater rbing required to nthmpmyfatkaaionwidiGod, then any ifiinc that loftdoi aiiddtoctflatemyhtaft muft be taken offfrom Mttow^ Herewfore, IretedwdntiB, cfatlwal

iwfoh»da«0(btts,tw no^r I fee dierep another manner of nghcenufotft cbac Imnft have b a raediaror. cbefe

di«jgM«ybegQodiathemfeJm, yet tbcyam iKHthe

*^^^r^*f^*^.**"^» butifeverlbawpeace wtk€odtntfftandbefcrelwBiactbegreKday, itmuft beihMN^aoodiet'meaMsihenever yet I have had. if I badgoB oa» and had thou^ to make up njy feti^lon

Wfl»Goi by i*at 1 hav* done,l had been ZXJoS? UMt. i y«%fay hnrt miift^becakeR off from mine one bot-tm^ nocto feft» any chin|» that kn royfelf. hut!

c«l»afbfi»oiiccfm^ieK Tbu i. tbe fecomfthin/that

*^^.**^ ^f"« *»»»» *« »» ft* WroJd J fee

lllfi^^''"*'^8f««««*»tortbatwcomeinco '?^^ ? CweyourfoHlt: sadtben lietondjyjet (hers

•«»'^*«*»«y«» wewftcfcd upon Beretofort, that fo

^JwJBMr^ CffMMCMtoffleji ditti^ Jet i))crebeatro((c>

ffifitHira? ''*" **^* J'** °* i ^^'^ aii»

WfWB beatt eefiiioen, a^ter be comer cobe ceveall gft) ^oficNA mWng after the Lorl Jefu.

^■HlWk tot ttttlCM] ninth him nn rhtf^tYrfYrrwA ..hit. •««siT:t.t..

What it ista'CMiemta fUi/k

they can, ibechougtus fliotildbe wocking, and the con-fcience WQcking» and c,iie\^il opening tclelfco tcceivein c6e gcace o£ Godrf anckfae affeAicm'fltoi^be iKrring^and the wbok foul (houid be in a'wockiDf; difDofinon afcer him. Incline your eare and.come^ asifCbnftflumldlay chough you ace under greac butdeoTs yet do noc youiink ;under chem in a difcouraging way, and ite down in a dul and a heavy way. No buc lee your hearts be ftitring, working and aft log afcer me concinuaUy, haveacare of chisy CO keep your hearcs in a ftirring and working way afcer Chrift, andrhegracecbac is offered royou in Chrift, chis is chac w^^ young b^innert fhould obfenre in a fpeci-al manner J if God beoegHimng co work upon your hearct^ you (hould havea greac care to keep your hearcs in a ftir* working, a£ting frame and difpoficion afcer Cfarift ) and above al diings in che world, cake heed of a dul, heavy dead fpkic ac chis time when God cals you ro come ro ChraftascheApoftle fairh of bimfelf, in Vbil. j. i4. I prep bard after the marli^^ fok fliould be wfth every poor foul thac God is drawing aftecChrift^ ic Ihould be alwaies in a comming difpoficion and chey fliould prefi bard coward che mark of che bidb prize of the calling thai i»'fee before chem, Chrift isJec before thee^i God fees his fon btfore thee wich che creafiire of gcac^y and ch6u fhouideft prels and foUow hacd afcerGW; (is ic is the ex-

!)re(nonoffDa'»uiinooeofche<Pyaiiite/63y«. ) a hard oUowing, ftirrbg and working of che foul after che Lon as D^a faid cd his fon ^plMKoit in i. Cbr4>n. 22.16^^)^ and be doing andtbe Lord mli^witi^ tbee^ ibifay c< al unco whom the grace cf GodiUoffeced, tbej^'inuft na he dul and fuUen, but up and be doing Ascne ApoflA fpeakes, in i. Vbil. 20. Jiu&rdktjgt&theeam^exjiec tationy chewor4cbacis cranflatcdj tameft exptUaiUi in che original, %ufies cofi^mch wt chenedc, to I06I

ed io che goTpel^ there (hould be cte ftretcbing out of cbe (bul, io Kicking afer (be Lord Jefus and a worktog of the foul after Jeius Cbcift^ kc^ng the foul wprkii^ and flkriog after Cbrift* Many poor fouls, whom dod is begjiootng to work his graceupoOjIooTe abundanceof cime lod comfort, for wane ofibis^ o^keeping their hearts in a working and ftirrtng frame after Cbrift, chey Ipend ' cheictime in the affli&ing of cheir foules, but they do DQc keep their beaas vorkiog towards Jefus Chci/^« As 7^(/b&id tdhisfons, when they wanted bread in C^n-n<iar2,(aicb he^ We have beard that there k com in Egtpc and why do voe fiand looking one upon an other? faich Jacob CO his foos^ had yougon Qtiith he) you might have been come bade again, and brought us bread by th iv time, folfay to noany burdened ibul^, haft thou not heard^ that there is grace andmercy in Jefus Chrift, had thy foul bioworkincj ftirring, and kept in an ading frame after Jefus Chrift, thou mighreft have bin returnig, and have gotten reft to chy foul by this time^ thou ftandeft looking uoto this thing, and the other cbing, and poring upon thycorruptionf, hadft chou kepc thy heart continually '■ ftirriog in a workiqgframe after Chrift, the work might I have been done by Aiis time.

i Fourthly, Come to Tue, that is, fairh Chrift, come and jlay al your burdens upon mee, come and role your hearts upon mee whatever burden it is, either of your foules or i affliQions outwardly, what ever your feares and troubles ate, yet come, and do you caft al your burdens upon nie, jlam content to beare them al. That is a {pecial work ot &tb, fortbe loulto role it felfupc^ Jeius Chrift, to oA it felf with al its burdens upon the infinite rich, free (pce of God in Jefus Chrift, dsifChriftihouldfay, isic ;the burden of fin ^ I have borne the burden oi fin already, Is it cfae wrath of God that is a bur den to you? comeand vCafttbis.bucdtnuponme/I have born the wrath ojt God; [Qtiis k the burden of the Law i 1 have born^ that burden | ' nc you^ i was: made aaoifering for you. I was made]

n%%

mlhiti$4tmG>me.imt9Chifi,

[

under the law, to deliver yga ftim umte ^^Um. Uitthe \nxLdcn of any affliftion? ftitf was upaamr-Ic i$tme^ the iiucden of cQCiDpdott wasooc upcn bimibiicChsUI wikk'^ livec ^s fkoai (bac coa Cofoe to me^aod. wbacever bordte '» upon youc fouls,caft ic upon ine»j:Qie vaiii: fouU Seal your Ibttrdens upon me f faich Cbcift) and I wil give you tttt.

Fifcbly, and laftly, Come to me^ chae is, come and leave vour foules wichmev andcommk chemco me for Ufe^ tot falvacioD, foe peace^ for wbatfoeviec good you would have, be willing co becruft me wicb your foolt, be williogco becruft me with ai your comforcs, be willing CO beriud me boch wiib yaiir prefenc and with your ecernal efface, in al youircranrandioni. with God and dealing wich God, truftmewichal % tbac iscomming co ChciiV. When Child bids us come to him, ic is as much as if he fiiould fay, come co me, and leave yoiit fouls, leave al yottc care,and commit co me al tliac you bave^and wbatfoevec you are commie your ielves wholly ce me, to bedtfpofed of by me for al good wbacfoever, and I wil take charge of you, I wil ingage my felf and al my faith* fulnefs to haveacac^ of you, and fuply you in al your wants, andftrengchen you under alyour burdens, and carry you chrougn al difficulties, and bring you at kngtli to life and falvation and perfe£l reft t<^cher with my Father and my felf, that is the meffningor Chtift when he faith. Come CO me. SocheApofile ini. Tim. 2« la. Ikitowin whom Ibave beleewdf andtbatbeit /MtU kfip that whid) I have comrnuud to him. That whidi I have committed to him, what is chat? that is, his very foul, his life, his peace, his comfort, alhis ^ppineC^ be bad committed to biai, and fo left al with him. M011 then, take al thefe togedier, and when Chrift cab tbi fioner co come to him, that is. O / Sinner iirft belecvi this, that I am theg^ac redeemer chat is come into thi work!, to ftand between Gods wrath and your foukt and to make up peace between God and you, aod^ there be an unfettliog of youc hcacts icom wbacfioevei

wha itkto ComeitHt9 Chrift.

123

boecofore your Souk did Ret? m, Creacuce comfora^ yourovn^^coufiiefi^ Ducicsy felfrefpeAtamlends^ vrfaacfoevn tuey are, lec your hetca be taken oiFfrem cheinaUf aodteyiMitbearttiiairbebtftirricig, work-i i^difpofickm towards me^ let all your whole fouls be flre t diiDg fortlitame^and come and cait all your burdens ii{ioQiiie9 and lave your Souls with flae, aodlwiU cakej Gseof tbem, thus come co^me^ , ~

Now dm, when any foul cfaac is dnis Laden, fliall aofwer to this ca) of Chrift, andfhalfay, Lord, I come, here is the very voice and anfwer of Faith, when the Soul can&y, Ohl Lord, Icome, I fee thee to be the Uefled Mediator between Godandiuy Soul, and for wbatfoever my heart hath fetled in heretofore,Oh I Lordjit flial be no more, and my heart begins to ftir after thee, and I ftreccb focth my Soul! to thee, O, BldTed redeemer, and here I €aftm7burdetii upon thee, nonecao eafc me but thy felf, andlleavemy felrwtthcbees I coaomitall to (hee, and betruft all tfaot Ihaveoi! can do, my eternal eftace with thee. Lord, I come, here is €(ie foiul (hat comes ro Chrift* Then may the Sotd be find to conae to Chrift when there itananfwer in tbelfefive Particulars. AU this 0 contain* ed mtbis word COM % riiou^ youcannotapprefaend it^il it be uufoulded: a&a piece of needle work, when it is fodded up, diere is aU the work indeed within, but we oaoDciiBe it^ €il itbelaid open, andfpread before us, dieowecaufieeallthacisinir: ;S6 though there be many expreffioos in tfaeScripiuDe that we underfland not^ yet tberedieybe^'biit this is the work of the Miniftry, to faceadtHem^ and torhy thembeforr y ou, and lay them qpento you» that youmay fise the Grace of God in ano-£r nanner when they be unfolded, now thus doth drift oaft tiioCc that ace Laden CO come CO him.

I

Bb X

CHAP.

H9W Chriji calsSimirs tmtahim

CHAP. XIX.

UoivCbrijicallj Sinner J unto him^ fit forth in two VarticularSy Qiamely^ i • Vy an imtward and general calL z.JBya Particular call to Varticu-Idr Sinners; Jlnd bow to kfiow, tfcc n^oice of Cbrijl

YOu will fay, how, and in wbac manner dochChrift caH CO roe, Chrift is in Heaven, I cannoc heac Chrift call Co me.

Now for the call of ChriH, Firft, There i$a general I cal in che word, cheieChciftcallsunder cbelbundofche Gofpel CO come co him, buc this call is racher a^conitnaod of Chcift tben^ invjcaion^ co (hew unco al what is cheir Ducycodo, racher chwco invitee hem* . Buc now, there is a more fpecial call unco chofe whom che Facber iiacb given CO Cbrifty and chough cbey make ufe of che general call in che word, yec cbere is a fpecial call co them, cfaac is,Chrift by his Spiric docb open the Riches of the Gofpel of che Grace in him co cheir Souk by bis Spiric inwardly, be doch (hew chem co tbeir £ouls* Ochers come and bear the cue ward cal, chac is whena Minifter of God (hal cone and open the Gofpel, and cbere (hew how God bach given his Son CO us, be hach taken our Nacure upon him, and died for fioj and eel chem chac God requires ail here in che Gofpel Co beleeve in his Son, chey bear I his oucward cal, I buc they whom che facher gives co Cbrift have che Spiric of God fenc cogechec wich che word^ CO open che Ridies of jChrift^ chat chough chey have heard ic a hundred cimes before, Yec when cbe fpiric comes, cbere is a (hewing of tbe beaucy and Riches of che Gofpel, more cbeo ever^^ that allures cheir Souls co come to Cbrift.

f — z: 1- r-^r^ : —-— , — Z.

Secondly, Noc only this, buctheLordwhenbecakr fadi.asfhaill'indeed have mercy by Chrift, and have his inWcacton co be efFedual) be dochgiveaParciciil^rca} unto chat Soul, befides the gimeral ;cal: God docb noc only in the word cal fmners, and flith Chrift <^me co faveSinnerf, and chofe chac were Idft, bat Chrift comes ID Particular to fuch and fuchSouh, andcais them in a Faccicular fpecial manner. For the Minifters of God they ate bound in the Preaching of the GoFpel, co give a general invitation to come to him^ but God befidetbe

frneral hath a Particular cal^ there is a voice of God in articular to the Soul that he intends to bring to his Son, fuch a one h'tarsan>oice behind him fas the Scripture fpeaitt) faying thh h the way^ to Salvation, the way you have gooe all this while is noc the way to life, you will jpcriftrin that way, Chrift is the righc way. Asc^us-, I ^11 open it in thegeneral and Particular call by this fimi^ licisde. A Prince that hath had many of his fubjedis Traitors, yet heis plealed to fend forth a general Ptocla-inadon, makes a Prckrlamation to thofe fub;e(^s, and makes it in genetal tearmy, that though you have'bcen thrt' and thus Traiterous agaVnft me, yet I am content every one that will come to fuch a place, at fuch a day, and fubmit himfelf, he fhall have a pardon i here is the ge-^neral Proclamation,, and this isincouragemenctocome. But now fuppofe chere Were fome poor Traitor that be-caufe fenfible of bis wickedne(s, and how unreaionabty be hath dealt with his Prince, and may be [its alone be* moaning bis condition, and troubled in bis fpirit, and thinks with himfelf, how (hall I be able to fee the Face of my Prince, Oh! woe to meforthe wickednefs of my wites: Supjpofe the Prince fliould come by and^iold fucb a one, take notice of him that is got into fome corner orodier, andistherefmitingof hisBreaft, andjameuting Ms conditioo chat he ihciuld fo provoke hisPnnceas he faatb done. And fliould call this poor aeature, and fay cobim, Ohchou poor Creature cbac arc in f uch a place,

^^^^^^^^__^__^_^^____ 1 ■■ I I II m nn—n 1

:it6 Horn thrift caSeth Sinners untt him,

conoe cbouco me. Foe fo is the work of ^ieb, God comes 10 parcictdar to cbe foul, dodi noc only come in general, duc after bis g(iieralHCa|J, when he dochfeeche foul rroubled, (he Lad doib give a farcicukc Call co faim, andlakby O fchoupopr&eacure, chou arcwidec diui bucden« and ch|is CenfiUe of k, and hmenceftchac chou haft lived thus and thus, and made fudi a breach between me aod chy fouU do chou come co me. And che ccueh is, till God (peak in particular co cbe foul, che pco^ ctamacion of God in general, will noc bring in Tinners, fo Chrifl: docb noc only fay in general. Come co me^ but cak them in particular.

). You will fay. How (hall we know it»che voyce of Chrift ? chac is che chird parctcular. Chrift doch by the Spirir,feaecly perfwade cbe (oul,thac it is his voyce, and not che voyce of delufion ; according co' that in Cant. 2 S. 12^ voyce of my belowd. As it isj wheo che Soul is deparced from Gal, and comes again cobina^ che Lord Chrift makes cbe Soul to know his voyce. So when he was in cbis world, after his Refwr^ftion, h^ confers with fSfiirjf a while, and flie thought it had been the Gardiner, and Chrift he foeaks biic a word, fpeate to her,andraies, Qtary } ^IV^t^mi, (fatch (he) Maftec preCently* thrift did nor cell ber, be was che Chrift, buc be faid fZUary, and preCencly ^ary knew it was the voyoe of Chrift. And fo when che Spiric of Chrift fpeakscochefoulj checeisfucha(i?cretinOinft, a oer-fwafion and manifeftation of God co jc, that it aQ()i know indeed chac it is che voyce of God. I havte been often at a Sermon, and heard many fiood men poeacb Chrift, but I hear che voyce of Chrift chis day in my foul,, and I know it is che voyoe of Chrift: Thus doch (be loul chac comes to £hriftie(feAmUy.

4. And&rcher, The invitacion of Chrift, when it i$ indeed ef&ftual, as I know it isChrifts voyce^ Chrift comes and Imcdis at chedoor, and cbe foyj knows who ic is f chac is CO be lippLyfld co-bis panicubr CaUj As

tOmmmm

{ Mm €hiri/t^e^t^Skminmi»'him 117

Chhflfticby Ifimktoi^ doer and ^itoc(: chat is co be refarrecUO ibe tecoed f arcicnrars I /kmi and ^trcl{^ at ibedoor^ andifany msn vrittopentomej I vn^ come in to him^ andfiipvrisb bwu God dxtMioc only prt)-daf ID pardon^ buc comes to tbe door of the foul, and fiaodf ac cby dooc paccicukcly: you caonoc buc find this by cxpecieDce^ you that have the work of Gnce upon you» you have lived under the oieans a.long time^ buc God comes and knocks ar your doors alfo; which is a migh^ condefcemioo of a Prince^ cbac doch noc only fend focch a Proclamation , buc knocks ac che poor Traitors door \ and to doch Chriil: and when thac is done, be* foce the foul doth indeed come and caft hitiifelf (o upon Chrtft^Dd commie bimfelf to Chriff^ there arefomefe-ctet icems and incimacions thac God doch incend love co ic in particular, thac he hath choughcs of love a nd mercy todiefooly choi^ I have been very vile^and very wier-cbed, yet panly I gather ic, by the way of God towards me, cbac dusre is choughcs of mercy to me.

i^nr/i. You will fay, Vow doth that appear^ that ^ there H any fiidf intimaticn ofQodt gQodmfi to ajoul inpanicMlar vpben it k caBed to come to Cbrifi ?

^fw. I willgfve you this Ground, When che foul comes CO Chriit, aodcailsic felf upon Chrift, ic doth ic DOC ac a meer venture, and knows noc whether he fhall havemercy or nob Ic is crue, I come co Chrift, and| there is no other help, buc I tmow noc whether I ihall have mercy orno, or whether there be any mercy or no foe me, chtstsnocthewockoffahh; this way is neer to .faith ind^dj when che foul can fay thus^ Ic is true, in . the way I have been theie is no mercy co me, dnd I know I not wbetfaec diere be mercy for mcjlbuc I wil try ic,ic bach Botclrrefleft aft of faich, hue fome fecrec perfwafion of the foul, whereby ic doth caft it ft If upojn God, though -aocl^a lefleft aft, ic can cercainly lay, God intends

ft«>^««

i2% * Horn Chrift cdleth fimurs unto him*

msccy foe me, buc choiigb ic be very weak9 Y^^ f^^noe in* tidi^cion the foul bach tbac cbere is mercy.reom God co-watds ity becaufe Faich is ooc a bare venture, buc Faicb hath fome kind of ceccaincy chough very weak5 for co fay, Iwillcaftmy foul upon God, buc I may penfh^ I have no ground co think why God fhould fave niie, this is unbelief; the work of Faich^ according co the degree ofttjhacb lome kind of cercaincy in iC5 chough the loul foL the pre(enr, be noc able co difcern tc» . 5. The invitation of Chrift, when ic comes to be efFe-dlual, hath, cogecbec wich the voyce of Chrift, an inward efTeftual t)o\yer chac goes along wich icj a prevailing power to draw the heart to him* Chrift doch not only fpeak CO the hearcy and fay to ic, Come; buc wich the voyce he lees ouc a power upon the hearc co come co him: I exprefs ic chus: When Chrift was in che flelhy be goes and calls Dilciples to him ; comes to ^laftbew chac faceacchereceicofCuftomj faith he. Come and follow me y prefencly ^Matthew leaves his ficcing at the Culiom Hou(e, leaves all his Friends, and leaves all he had, and comes CO him prefencly. And fo when Chrift comes co Teter and Andnw his Brother, chac were a fUhing, and faich CO chem. Come to me \ chey leave cbeir old Father, leave cheir Nets, leave their Ship, leave all, and follow Chrift. Certainly we cannot buc apprehend chac cbere was a fecrec vercue wenc ouc from Cbnft wkh tliis his Word^ chac did chus prevail upon cbeir hearts. . As che poor woman in che Gofpel chac bad che blocxly ifliie, (he did buc couch che hem oi Chrifts Garmenc, and (he finds a fe» crec vercue co cure her: fo, where ever Chrifts invicaciocx comescobeefFedlual, ic comes wich a mighty power, a fecrec vercue that goes cogecher with bis word co the foul to prevail upon ir.

Come to me, fay many. Why doth Chrift callnte? am I able co come co him ? Chrift faith, Come ^ ca .them as he did to W^t^i/eiv, Teter, and ochccs j Cfanft did noc call them, and fay. Come, only^ buc he put

ver(ue

«

veccue ioco bis w ocd: and look whac vercue was thcD^cbe. iiffleis now tn the miniftry of the word^ when he fpcaksl nl£iitbcoaiecoChrtft9 cogechec wUb chis word there goei a fecrec power co prtvaile upon the Soul chac they moftoome. Mow ic may be, tbeFatber^ocMotber, or ftkod of a pooc yoog man perTwades him not tocome^c be mftft come to Chicft foe all that, the truth is, it's u Jkoog a work of God to come to Chcift now, ^ k was then to al ^skhevp and dVter oo cometo Qitift* <^ ,

Laftly, He hoc only calls them, iw he readiecb oqc his baodg before .becomes tobejqyned wkbCbrift, to have onion witb liim. Chctft when be fees the Soul ma-kiQg afisc tiim^ he reacheth forth his hand to draw the Heaie. ^ Ymi wiU t^[ what is that for Chrift to reach fatih his band, and invite that way? By chat I mean tbofe ipcious tncoungements^t Chrift rives to all cbe begposSpgiitf the wortoig of the Soul after him, the Lord Chriftaptosdy iiwic8sf«]^ bwgive» fotth his hand to nacbfoafaftrciigili uo(o €b^j« Ipe will ooc break the btuiTed Heed, nqr qpieocb cbe SmoakingFlax. Thus you fte whac cbe feoood diin|| is, Cbciftioviccs in ano^ cfaerraanneci

III I ■->..>-. ' 1J ^

f

Cc CHAP.

. V,,

I

i»^»*<**<* *< ' ii II % i irt limitii4mi^^a^^Hkmm^

*

• • •

0m ' '•

^^

Wtl^^ reMredoffimm

^^W

- •"'•Clf'AP. <Xl^i '

■ j-f A ^l u ^

i: ,.

*Jbat there h M^ng required of Sfnnerr britip cvme to Cbrift^ nnri? nine Cmfequmce/ wrifmg from hene^ arid what bath been kUd down ih the tvco former Chapters, i • There k noi any t^ortbinefs required in fucb a^ come to Chrifk. , ;t. The Soul needs not to he troubled about the tinie and meafin^ of its humiliation before its coming ta Chrij^. i. 9lor aboiit what interefl ti hath iri Chrifi^ bf^ fore its comming to bim. 4. Tthat ibe leafi d^ •f Vaith will give the Soul' interefl ^in, Cbr%

5. That ihe worl^ of ^aiih k Suptmdtural.

6. Ibat *Faith k an bumbling i^race. 7. Ttbat belee'iferx after their coming tqCbrifi Jbould be vriUingto do andfitffermucbfor^hrljl. g. Tbti they who are decent Cbrift^ fhal Heyerbecaji^. 9* That tbey kpow not ipbal to do when they loofk theirinterefUntibrifi^ •

NOw Che chird cbtng if. That there is nothing cjfe required, faith Chrtil, Come to me and I prill give you ^eft, BleiTed Cbcift / isxhU. allthat thou re* quireft i, yes,coroe co me, and you fhkl have Reft, You have ic often expreft in &Tipture thus, Come^ and buy IVine and 9iilk^ and Voney without price^ ic is bw cpipii}g: ^aiid indeed the very coniing is buy ii^- And fo inihe ax tf the %eveU dxvikbt^tj. JindtbeSfirit and the Vride fay come^ and let htm that bearetb^ fay come^ and he that k atbirfl came^d vri)ofoe9er mtt let bim tahg pf the Water 0f JJfe freely• HereisixxfalDg buc come., cbree cimes come^ and tfaece is noth ing t tt ej required, nothing chac thou (houldeft bring wi buc only come. Only in this remember hour

httt to comeitnto Chrifl.

131

qpeoediry what iciscoCome, and chen che^c if oocbing eue required, but only come. Then cbis gives lighc co manycbiDgs.

I • Tbac there is no unworcbinef$ of any finner^ be be wbac be will be^ before cbis invkacion, cbac is filfEdenc CO bindery Wby? BecaufeCbrift docb not fay you cbac have been chus vild and wretched^ you ihal do cbus and thus Brfty and then come co me. No, Wbacevecyou bive been> the ficft tbipg thac Chi:ift requires Co eafe, Rd{ and peace^ is, co come to bin), - It is crue, there are fofoe things in the Nature of commiog required tbac muft needs be done^ before the compleac aA of comings as I muft know whac Chrift is, and know my ^elfj Sou thefe (fain0 otf Deceflity are required not becaufe cheie are any coraitioQ of the Gofpel, buc becaqfe che other cannot be done wichouc chenu For I would open ic thus to fdllow Ai former Metaphor. Suppofe the King fhould tela Traitor, cbac upon condition cbac you come to fuch a place at fuch a (tme, you fliall have your pardon. Well, ill tbac is required for his pardon is but coming to chat pbce, how if this man be at a great diftance from tbac place, atid many difficulties that hinder him, Scormes, Tempeftuous weather, and many friends co hinder him, this is implyed, cbac he muft have fuch a deep apprehen-fionof chew:orch of his pardon, and oi bismiferab^ Con* dirlon irte benOt pardoned, tbac there muft bea ftrong re(oIucibn in him to go through all ditTiculties whatfo-ever. Butmacke, this refolution of his and the difficulties that he meecs^lchalin the w^y, thefe are no part of t&e condition ohht pardon; all the condition of the par* dbn is, buc co be ac fuch a.place, fiich a time, but yec the other things cheiy follow of cbemfelves, tbac if he doch come, and cbere be fuch difficulties in the way, chen he muft have fuch a fenfe and apprehenfion of the good of i» pardon as may ftir up in bim fi^h refolucions, to pafs chroddi att diraiailcies. fiuc the firft, thing that brings hid) w pardpb is his being chere. So ic is here with the j

r

i

I ' i r » i ii

t^i»mm*mtm^m^mmamttm

131

T{9thin^ h(p\fediiffitmers

■p- * ^

Soul^ icscme^ the thing chac bringi my Soulandypun tcrpacdon, XVeft and Peace wkh Godj ic i$ our coming tc Cbr ift, biit ROW becaufe there is a great diftdnce bet weec Cbhft and u$^ many difficulciei idtBe way, tioaiiy^bibgi chat would keep m from dbrift, the widftdoeff 6^001 Hearts^ this temptadoo and thaduft. NbW'rccannoc pdnSbly be. If we pome to Chrift, but we mufl know^ and beconie a^prehenfive' of the worth o£. the pardon^ which may raile up in our bearer fuch ftrong rddlbtiota CO pa^^through all DiificuUies whatlcfcver, and there is no lleafon, why Cod troubles any mali for fin^ but anJy thi^hat he might have fuch an apprebenHon of theGopd of the pardon of his fm^as nuiy Ilir in him ftrongcefoloct* ons CO get to Cbrift.Buc now chii refolution is not thewa* ditioB of the Covenantor the condition is onlv to oonie, the condition is not becauTe we are afflifted^ wcaufewefee outfms, butcoCom^toChrifl:.

2. Ic follows likewire from hence^ That no Map or Woman, that God is Working upon to cometoChnK, need trouble themfelves about the degree of humiliatioa, or the time of humiliations You have a great many, that are ready to take advantage and to ayOutagaioft men that they Preach legally j when they fay, theyauift be humbled and the like* I know no man livingthac ever Preached fo, that they muft befirft und6: the Mw. thus long under the Law, before they come to Chrift^ mic if you would know what degreeof humiliation is fuffident, only fo much as can bring you to Chrift^ that is, romuc^ as can ftir up your Hearts, to refolve to pafsthrpugball difficulcies to come toChrift; then you have the meafi and the time of humiliation (uiBcient, and you need 1 trouble youc (elves any further about this« \ have been humbled fo long as another Man, orfudiadme, ifyoucometoCbrift. For if I come to Chrift, lo know what I come for, for a Pardon. A cacdoii oCwbat formy fm, my fin th^tlamcdndemncdfor; thecti

v»

"^-^m

hut t» mui inh

fl

153

beafflided for any degree, ot cime of humiliacion^ or cbeljke, for you have that chat itfufficienr^ and God wil accept ofy our coming: if once vou be come to him, Godwdnotfay, Oh I bocPrtendi nov have you been bombied loyour ctxnming, 6od knows you \mt paft chroDgh many diffitcukie^, God knows vou would never bave prifed Chrift, except you h^d Known what cbe worcfa of Chrift is, by knowing what a miferable ctea-* nireyoa are without binli God wil not do chfe^ but wil welcome ^ou when you come, ^c the finner be what he wil^ Chriff wil own him.

j. This helps us about intereft in comming to Chrift-, you wil fay, come to Chrifl*, but bow ihallknow that I bave any righc to come to Chrift ? This very point an* fwert it, chat nothing is^ required but axcxnmfy that whidrfaath given any foul from the begining of the world tf^ iotereft to come toCbrift,ts only commmg to Chnft \ diy romming to Chrift doth give thee ri^t to Jefus Chrifh I f c&y grace, the grace of God dotn ma ke thee come, that very aft of thine in coming gives thee inreteft aodrijgbt in him, though thou hadfV none before. There Deeds no other ri^hc and challenge to Chrift but Gods of-ferii^ of Chrift in the GoTpel to thee, and thy comming tofaim • But now ( for it {s pitty to let this pais ).ic maybe, fome may think, wil not this tend to loofenefs to fiiy, its nothing elfe but to Come to Chrift ? I know it it extteamly abufied many wayes, many wil abufe it cbns, when we are preaching the Gofpel, that if at any dme wt preach the miferable condition of men to humble ten, they wil fay, it is a conttg^iftion, but 1 befeech yourakebieed of thdevain Spirited men, who feek not Jefos Chrift in the way of the Gofpel. And though it any be chcou^^ their weaknefsorthe diftemper ofibeit bents, tbey wilnor^ ordonotfeetbewayoftheGofjp^el, bncdiey wfl come to young people and weake Cbriftian^ iuiivf^ theses concradiaion in this, for if this be rcue.

NathiHg r^uired offinners

concradiaory, they are very agreeable one with an-ocher,if you would fcem to givejudgmenc upon what we apprehend weflial niake the Scripture to contradiaic felF. But now tfaofe that are verfed in Scripture and un* decftand the mind of God in the Sai^uiSe can eel hp^ co joyn thefe together, though others think they jcona^s^dia one another. A? that of Vxiul to tlie ^omariffV^at voe arejuftified by faith without the pporkj,ofthet^api?. ^vd. xhat in 7^ime>, he faith, we are Juftifiedhy vQorh^u A fVranger woiakl think, thefe contr^dift bne-'afipthet, but, they that are acquainted With theVay of the Scripture, they can underftand what this raeanes; So'thefe men that would make contcadiftioii in eh? preachinfj of Gcwk Mi-nifters in the Gofpel^they aw ftr^tigers tg the wayptGod in the Gofpel,(iidthey underftand the way of Godcfeerly in the GofpeV they would know how cb rqake a fpet a^ greementoffucb things as they would make poor young ones, and weak beleev.erstp beleeve there is a cont^qadic-tion in themt, And therefiore.thisi wouU hpld, and h^jpe we fhal for ever hold as a ftrorig principle', That tile condition of the Gofpel is only cbmraing, and that which the weight of our foules and eternal eftatedies upon is, npt our humbling, but it is the commihgto Jefus Chrift. Do not fay, that thistends toIpofnefs, tot that ioiil tl^ciees Chrift as the glorious mediator to come to ravehim^ this] fight of Chrift, hath a great dealeof power to fan^i& the heart, for when I fee this, I fee, firft, thaclbayeto doe with Gody^and that there muft be a mediator between God and me, my fins have made fuch a breach be* tween God and my fou!^ this tends not to Ipofenefs. And then as you were taught beforei conaming notes a r^nov-ing from one condition to another. Then it notes fecond* ly, that my heart is taken ofFfirom the world, from my luih, from my corruptions^ my comming implies this. And thirdly, when I confider tne etid of my commtngi what the foul aimes at when it comes thus, I come cp Chrift to fave me from the power of my fin^^ ds wel as

'm to cmt^WoXhri^^^ 135

cbeguilcof my Ads. I coofiecoChnfi: as chefouncaiaof aim/ happinefs^Icome cohim foe Hfeand grace ac^lall good, i come CO bjirarchac I mighc \wt in hkxi^ wi cIik Irai^c'ltveik)Godbyhirp^ Cefcsithiy co fay that Chrift cf^pweseiilyedcom«9him,.khi^^ hoc tend colooi^ nels. liXKne CO C^rift chac I may commie my whole loul CO himj is nbc chis a fanftifying grace > Indeed c6 preach cbus, chac you may come caChrift and no more, cbis pleaiech Libercines^buc when weconfidec whac is the way ofdieGofbel, I muft firft 1cA6w whac ic is (ocome, and chef>Imun iaiow thac ic is co leave fomewbac ^ co know wberfore Icome, chac I may have.al my happinefs in bim# Icomecoiiimforlife, fordil^nicion, for union wich God cftefoth^, ch^Imay enjoy communion wich him co. arcrtafting, faete isnalibercy coloofeneisin commihg,bucH ableffed maihcaining of the condtcion ofche Gofpelin cbe way of the foules coming unco Cbrift.

4^ Ic followes from hence ihacche weakeH*, and cbe ]eaft d^ree off ^aich cha'c if, wit give us incereft in ChriA becaufe chac nothing biic conHuing co him is required Ic is not run come, or come ft tongly come, iflcanbuc geccobimj chough icbe crawlin^^ chough ic be never To poorly^ never fo weakely, chac doch it, by comming and ctofing wiibGhrift.' If chac be che condicion co come) ffifiichaplacefbra'pardon^ cbdugh they come creeping! dpon-cheir hands andfeecchroughweakenefs, yec if cbey befauc chere,(^ey (hal ftaveictiac chac is pcomifed:(b fay I^ though che foul iiiconiing co Chr ift creep as ic were upon hind and feec, come vtoth much weakenels^ ic u chac chac jgj^iiitireft in Gbrifl^,^6c Rich and fuch degrees of Faich aitf ^tificl^af foiiie have, k may be feme poore, ^Mjln €%8iillanV are'ci^ubled' ac this, chacchey have QOCfecftconlkkrieeandaflkiraHceasoch^ cheyare

fill bfddubct'anditares. We are co know^ chac ic is noc Ihtfd^^lllfe ftnditrdngch of Faith chac is required inco* lMk%,burtbfitihg t^ Ghrlft^Conte coliie^chough ic be wich ]flKw^ i^fherembling; chough wuhmixcure ofmuch '^^ feare

I«

> l ■ ■ 11^—il^l^—^^^—^M—«i^—»»—^I^M——^M

^

i

feare, yeccomecome, and you (hal have reft* ^

5* It follows from htnoe, Tbac cbe work of faicb, aodj bringing crue nft iinco che &ul U a fi^peinacutal wqrk^ ic iscommiQgiobimi chacisj ics the looking ((xwutd^.by ar^hreamnefs cbac ii beyond cue own^ ic isa Slaving out own righceoufQefs, not refting upon diat^ andcoii^l fiding in Mfbat we bave^ are^ or can be inable^ to do by the power of God -, I lay, chac the way ^che (puUcgec* cing reft in Cbrift by fairb^ ic is fupernacuca), foe ic is by fucha way, wherein the foul comes to deny it (elf c|d{ whatever ithatb, whatever ic doch, whatever it can be inabled to do by che power ot God. Ic re^s not upon any chiog chat is in ic^ or done by ic^ no nor io any cbiqg that God faimfelf by his grace and infinite power |Q9> 4p in it, 1 do not fay^ d<> for ic, for chdc is in Cbr ift^ b||| fki inic, beyond whet is in icfelf^ or Gods infiniqe power is able to inablek todo^ ic iscommiiig ta Chri^ afid therefore goif^ cut of our felves,' clis i^fuperoacuralf foe chere. is nothii^ more natural to matdcind cben cbif^ to reA upon ht9 Own bocj:om, to detire tbeftaff in j}j$^ii% handy coleaneupon fome worchinefs, and fome gocd in hitnleU I this chough he.^U acknowledg chat it as through grace, that he hath but ibmewfaat wbicb God wcKks through hiQi, that is the npf^ MCrUralto a BKlosial creature, to reft upon focpewhac tbatbedocbtoioak^ w bis peace with GckI, and cabe his righteoufoe^ be(we God, And it is a mighty wot k of God to beat o^tbe beirt from this efpecially« Ttehearc comes tfauafiiii^ to fay it ucruet Icandonechtngofmyrel^ but itisbytbc gi^ of God that I do al ^ now for the bea^c^ot fpreft won thisasicsownrighteoulhefs^ this is the hitf^ cbiwi^ theivoild. And although meornay be cQiivi^ffria^t^ judgments, chat they fliould nocceft in »y fudb duMwI bucgooutofthemfelvescoanotherptiiiciplei yettej^^ hardeft thing io cbe worklco comeo^ft^qi^c^ «Ad ki^ cbac makes cbe workof faith cbe ffi<^ diffioib^ibiM biche world, bccaufeitcarriescbefouloucof kfelf^ jtos its

^Ht to Come unto Chrift.

rfUkMd».^MA-AM*.

37

own bottom, from its own pctncipitt^ and cbe miftake of ( Aif chjng^is that chat is the undoing ofxhoufands of cbofe dacliveuTKlectbeJfoundof thegofpelj that when they bavefomewbatteformedtheic lively and think they are able to do thus and thus, yec here they reft and go not out oftb^mielves, to look for reft oucof thcmfelves and do QOCCometoCbiift.

^eft. You wilfay, JVI^atj not reji upon vohat vpe do, and are inabled to do upon Q0dsgrace^ Vaitbit jelfk arejlingupon Chrift•

Anf, No, but this you muft obferve in your commine, youiDuft not reft upoo your coraming, but upon Chrift, j chat you come unto, for cheic may be a dccsit in that too. ; There be feme that reft upon works of humihacion, imourning for lin^ reforming their hves, and chey cbink !that is their reft and peace. Others go fun her, and chink ithej' rauft beleeve in Chrift, butthcy wil reft upon their bclecvriiig, fo they reft upon their iomming, and not upon the dd'fcGt I hat they come unto > hut we muft be taken off from tefting upon our comming, upon our very be-lecving, and Chrift rauft be allin all to have true reft in. Therefore faith isaSupernaciibl grace, becaule by that weare taken off from wiiat we are in our felves, and car-ryed on to fomewl^at elFe.

6* Upon this follows likewifeThat fairhisan humbling grace, % ischac that muft needs humble chs foul whereitiT, forinde^clicis thegreateft lelf denial in the wodd, fbracreaiuieto'come to be willing rorely upon free grace, for the foulco be lb emptied of«lelt, as to acknowledge there is no woi thiuels no good at ial in it felf 9Ddyetitis content xo live erernally uponmcere almes, and CO give Qod the glory of aj. Is there any thing mere hard to any of you^then to li\ e to be beggers al your daies, to be beholding CO others , foas to live upon meeralmes aadnocbii^elfealthedayesofyQurlives? Now for the

- w 111 A\ —

Hothing required of Sinners

L

|<:ccature co be fo emptied of ic felf, as to live upon meere almes co al ecernicy,upon nothing but raeer fi:eegrace,aod upon a principle of life withouc our lelvef,tbis is a migbcy work of emptying of out felves. and of felf deoyal. And ItherefQreinf^om. lo. g- Its fpoken of the Jewess Var \ they heing ignorant of Qodf righteoufnefi^ and gaiwa^ bout to eJtMliJh their own riihteoufitefx, ham n0t fiib^ mitted themjehes to the riff^teoufnefi of Qod. This plainly (hewes, that the bringing the bearc co reft upoD the righteoufnefs that is of God by faith (Tor that is meanc here) requires a fubmi/Iion of the bearc^ a lay tog down \ the hearc9and a humbling of the heart ^ and iiideed, ch«i is (he v^ry ground, why the Lord doth fo humble cbe fpirics df men and women when he brings tbcrm toCbriily becaufe that the Lord knows, chat cbe very a&f ch^ coming to Clirift, is an aft of the greateft&lf denial io the worlds becaufe the heart mud be emptied c^ ic (elf iu th^ that isfo muchagainft the pride of mans hearty to live eternally upon meer free grace and nothing eKe. For there is nothing that man doth more defire, then co have fome\¥har9 fome ftock of himfelf to live upoii^ And indeed herein man comes co be mote bumble then ^Adam in innocency could be, iotAdam had a ftodc to live upon in his own handy to live upon in himfelf, not but God was the principle of ic, but then God gave ic bim to live up* on, the ftock of Grace he had in his owoe band But now in the fecond Adam^ the way of God cowatxis usist^ therwile, the fecond Adam keepes the ftock of life and grace upon which our foulesmuft live eternally, in bit ovim hand, I fay, they are inChrifts band, not ioour (elves, and therefore our life is a better and fafer life then that was, and thereby we cannot fal from God beaule we live by the principle of life chat is in him. It ii a great miftery , and almoft impoffibte to unfould, oolv fome glimmering we have in the word chat this jt

"^ . 7. n

f

- ■ ■ "■" ■ f. I _

but to Come pn^ thrift. i^p

7. If there be nothing required but co come, then a-« oocher confequence wtf follow frond hence, and chat is cbis. Heooe then beleerers that come co Cbrift may learil this leflon, CO be viiltng co do and co fuiFcr very I much foe Chrift after they come, becaufe cbere wa& no*^ chiag required of rhem codie pardon of their fins, buc onlycoC^mie. Iftreogthencheinference thus; ItGod had faid chus indeed, I have fenc a mediator to pacifie my wctthand to pardon your fins, and before you comeco lleft, Irequirecha^ you fhouldfufFerib many hundred . yearesof corment in me, and that fhould be^ preparation I CO come, asd chen after you have fufFered io much, then I you (hal come and have reft; fuppofe chis bad been che condition of the covenant, now had ic been fo, we had at badcau&tohave fallen upon our face and have blefthis great name, that we can have peace on any cermes, and we fhould have been, noconly willing co accept of chefe termes, but to ma^tfkf Gods grace that we can be thus (aved at laft; But toe Lord hath not required thac firft we (hoald fufTer. fuch and fuch hard chings, and then Coine co Chrift, buc he calk upon us firft to come, and requires nothing before* iUid cherefore before we are atdetodotlieLordany fervice, che Lord wii firft accept of i]9,and pardon u^'and heale us, and incereft us in him-felfy andbeourGod, andcakeu5C0bebisChil(ken,and mate ut hetra of heaven and eternal life, & chis ac fit ft be-fcxe we fl»l ever be able co do him any fervice. Whac an sB&iicegfaceofGod it this? how is he beforehand with m > for be callech to thegreateft fmner, that knowes what bitfin iff, and is leaden, faith God, I require nochtrg be-ftaeilie cecewipg you co mercy, butmeerly co come aud caftyour fouU upon me. You may fay, Lord! we that have beeb guilty of fo many fins, fo many years, arij^t it not be )uft that God fhould require, and (ay, I bur, youfhal live fo many yeares CO my honor, live lb flaaoy ye^res to my fervice, and then I wil pardon and ac-IcepioryQiis 1)0, but faith God, ^1 wil receive you, and

MriM

i^m

Nothing re^mrtd of Sinners

accepcofyouupot>your comming^ before ever you are able CO do me any kind of fervice ; nOf faith God^ oome come^ and youihal h^vcfkftniy favour^ and you ihal befirft accepted) add firft pardoned, andcben indeed! expert fervice from you, then I expe& diac you fiiould live as che redeemed ones of die Lord, andal thac you (hal do afcerwards, ihal be buc in way of chinkfuioeis to I me for my grace. And indeed thus dobeleevers live in che worlds chough they lopk upon what they do in « way ofducy, but they do ic inaway of thankfulnefs, rhacis thefpecial thing thac carries them on, the grace of.iiod in his fon, and chat is a Atonger argument to al irind of ducieschat now God requires ofthem, then what they had before. God doth not cal upon you to iuffec fitft, andthen he wil pardon yourfin, no, but faith God, I wil beftow my favour firft upon you, and try whither you wil fuffer afterwards* God wil nocdoas men^ try them whether they wil fuffer and deferve their favours^ before theybeilow them on them, buc faith God, I wil firft beftow my favours upon you, and then I wil ory whether you wil fuffer for me and do me fervice*. And therefore the lefs God requires as a condition before we come to Chcift the more ihould we be willing to do for God after we are come to Chrift. As a man thac (hall receive a poor child into his family, and make him hii heir, the lefs that was procured to the favour of che mio, the more if thecbild be ingenious wil be do to him in way of thankfulnefs. Indeed if the friends of the Child oome and indent with the man, and promife him a hundred pound, the Child chtoks he is not fo beholdiqg to bn mafter, for their was monc^hren with htm,I but now, tf you (hould ly at the dore and no friend to look aftor you^ apd not a rag upon you, and if then he wil take you in, and teach you bis trade, and make you che heir ofalte bath. Obi now how infinicety ingagedareyou to him, thacnow my mafter docb al thisfor me, and there was iio^ thmg done before to procure hii love. ThosJefusChiift

- -- -' - -

iuttocometoCkrifti

141

isafonlttiid wttitas. Come co me, onlyLCometotnej that yoo might have Reft.

1 8« Hcsce.follows another note of very good afe, ^ freing ootbiog is re^ntred (irff, hoc only coining co Cbrift> here is a ftrong groQad of aflbrance, that thofe that af e once in Chrift, uiail not he caft away, but (hall have eternal tife, for there is not fo great a diftance between eternal life ind the members of Chrift^ as there is between one that is in his Natural eilate, and a rhember of Chrift. NowGod hath done more for thee in bringing thee nntoChrtft, then be (hail do for thee when he mgs thee unto Heaven. For there is a geater diftance between thee and Chri((, than there is between thee a | IfeoberofChriftanda glorified Saint in Heaven, and if God bring thee over this great diftance, meerly out offreeGnee» and nothing required but coming, that ^ DOW dion art a member of Chrift and therefore baft ! right to Heaven, and thou C9.nft challeng Heaven (tlvOQgh the Righteoufneft of Jefus Chrift^ and God [hath put a principle of life into thee to live unto Jefus Chrift, a principle of evertaftinglife intothecj when there was no principle at all* God bringstthee to Jefus Chrift meerly out of free Grace. Now if thou comeft fo fteely to biro, furely thou (halt not be (hut out of Heaven, and therefore it may be a mighty incourag-mentt What, if when we were enemies, we be Reconciled to Chrifti much more now (hall we be faved by his life. If when I was in the Gail of bicterncfsj and in the bond of iniquity, God gaveme mercy upon coming to his Son^ lurely he will nocxaft me out of Heaven.

9. Another note that we may learn from hence ii this. That thofe that are beleevcrs, if at any time through their negligence, fluggtfhnefs, or fats, they loofe the a(rQrance of Gods love in Chrift, loofe their Reft in Chrift, here they have a direftion to know what to do. XA>ok how thon did'ft at firft« when thou at-

cainedft firfl Reft inChrift, it was ootbytnyRtghcc-oufoert of cbiMowo, norbytbybimiiltatioiij though chit might mike fome way towards it. So now when chou art a befeevrf, and haft loft the afllirance of Chrifts Love, and the comfort of Reft in Chrilt now choa muft go and tikethe fame way again^ Chrlftcaktbofethat are beleevers to come to him; thoietbat haireioftche aftarance of Faith, that is the way for Reft» to renew t^e adl of thy coming to Chri ft, juft as thoordtd*A be^ fote« Thoiigh God did humble thee, yet the thing that did bring thee Reft was, the coming to Jefos Cbrift, fo much more flioald'ft thou do now, being a beleevett When thou haft not the Reft in Chrift thou dc(ireft/tby way is to renew thy ad of coming, of going to Cbcift) and fo you may fooner come to have Reft that way, than by thinking thus. I know not whether my evi* fences be right or no, and I had need look to them, and therefore I bad need to look whether my humiliation be right, and my Sanfti&ation be rigbtor no. I fay» the renewing the ad of thy faith in coiliing to Chriftt will bring Reft fooner, and frfer Reft, and therefore thoo flialt come to fee thy Sanfttiication better too» by re«» newing the t& of thy Faith in coming onto Chrift, aoA thou wilt have thy Reft fooner that way« it follows frotaf hence becanfe at firft conver(ion there is coming. Thni much for the Confequences that follow from the poiof of Chrifts requiring only to come*

CHAP^

J

^iviks t^hOhferyftd^ ^c.

43

.■ ^

CHAP. XXL

^iu %ulei to beobterwdin ri^htcomingto Cbrifl. I. 7^J2 not inoutwardmeanithatleadtoCbrtfif before Cbrifi bimfelf be enjoyed, z. Vitck, rather upon Cbrift bimfelf^ than upon the good ^^W of Cbrift. 3* Come nntbtli vpbok Soul 4k 'I^p Cbrift continually in thine ^ye* $• 'Be convincedtbat wbatfoever kgi^s tbee from Cbrift^ comej not from Qod* 6. Takg heed andbetxfare ofaldifcouraj^ments^andhinderancej. y. ^eep the ^artfiil tending to Cbrift. 8. Qiwuptby felf to Qodf Spirit, g. Often renew the aVk of\ comings come often to Cbrift.

NOw there is onlv two tilings remaine, and that is, fome Rules to Se propouaded about our comiog toCbrift, And then fome means to draw the Hearu of Gooers to come to Chrift.

Firily For the Knles, that we may obierve them «-tight in coming to Chriff^ and come to Chrift in a right vrtv, 1 fpeak to tbofe wbofe Hearts are about coming to Jeias Chrift^ their hearts ace fiirring after Cbrift^ and tbey are letting upon all the means to come to him.

-RULE L

Firft^ Though Ood requires that thou fiiouldcft feek ^ in alibis ordinances^ in the performance of all Dodes^ yet ic muQ be thy great care not to reft in the means that lead to Cbrift, before thou comeft to enjoy Chrift bimfel£ This is the great mifiake in the world, ibat diofe thbgs that are the means to lead to Cbrift, Aey reftln, though indeed they have not Chrift. As

I

now for inftancc: to come to hear the word, i fuppole iflifkeyoii, wby you come, yoawilt'&y, yoacome that you might find Cbdft there, yet how many people tcft in tfaif meerlyy tint Aey do hear the words they 1 hearSermonsyand fcarcecvcr ca! this into qacftion,have| I met with Jcfu$ Chrift In the word to day, hive I found j Jefns Chrift there, this their Hearts arc notfotnach troubled about, hut they tome meerly to bear the Word, it'aa good thing. But now they Reft in the mesns, that lead to Chrift before they arc got thither. As if a roan were z going afourney to ftch a plate about fuch bofi-neU, andhefarisfieshifnrclfintbis, lam going on my way^ but have I got the thing I gofer? VVearcto know that Prayer^ the word, theSacraifttcntsareaUbut as means to bring us to Chrift, now what a fooltfli thing iithis, to fatisfic our fcfves, that we are in the way, go* ing to the thing, but have we the thing that we Journey for? Jefus Chrift is the thing that we feck for, have we him? The wife MerchaHt had the Field, Ibutheftw that there was a Pearlin the Held, and tlicnhewentaitd fold all that he might have the Pearl. The field is the Preaching of the word, and other ordinance*, in thife ordinances is the Pearl, now that which we (hbuld look for in the ordinances is the pearl, and fbufethe field but only for the Pearls fake. So that thU is the way xhat we fliould take to come to Chrift, that is, in'the uw ofailduties, and ail ordinances, tolookatChrift»thit we would have by them, and be/urc to pifs through the ordinances til we get hold bniiim whom our Soul lovrth: moft people in the worlds they ftidcio the ordinances themfelves^ and have got no hold on Chrift, bat meerly fpend all in duties and ordinances, that they wil do* God requh-es of their} to pray, and khey wil pra^ an* God require of them to hear tVe Word^ aivl.cbcy will hearthe word, Hue, they do hot coriMer^ itxit th(?re is foflithing be yohd Prayer, and beyond the word* jHavelgottoJefus Chrift in Prayer, havelgofto fclbs

mmih^ H Cmf«

Chrift in the woi4< And that is tgood figqc when the bcuo of finnen are iffl^ediritb nothing, with no or-dioucci OGcpc cbey find Jcfiu Chrift in tbofe ordinan> ««Jb«fiKf lngi>thi9atbdic«idimM«f uitQ Qbi»fl»

RUL6. IL

•

SKQfidlf^ lavoof Ictkii^ftfttrChrillt be (bfecktl fa« mhcrjpitca jMr eye and yow t«ait; qmo dw ftt^ dF Quijl UinliU^-ikfiriipoa die goad diiogi dtacceeBeftomCirifl; d9Cil|ih^ way iq pitch y^w eye taiyoor heait vpoa Ghrifl ftimfeif, ffeckcrtl|mE|iiea dit flood thiiig^ due come from Cbiifl^ foi coniM M Ghnfty tad benig 19 hiott ttoaly u being minieaco bia* Now die party diet flitcrice, be looki aioie opoo dit pedba tbeo opon tbe portfoo, be looks opoatbe ^tcfleacy of tbe perfoo} fo flioold riicSottt in cottung ibCbrift, look upon btai at tbeoalygceat inediatoor of tbe Coveaanii af tbe ooWr leconciler of God and mw, as tbe ooJ^perfoninwlioaiaUoorgood. bappi* Bcfty Mod glory lieso Labor to fte an eicelienqf in Chiiftbfflnfelf, aifrelatOGOOMtoCbrift* There aie aMav foul! diarwoald come to Cbffift.wfay76eceofe tbey difav there it no mercy but in Cbrlft, and tbey would be loetfa CO gotoHel» andtberelbre they cry to God

fbr mercy inCbrtft, Ib^t^ they fee not anfexceliency 18 Cbrift^ bnt thou muft look opon tl^ eicdienciep of Cbriftj and look dirongb the ordtnantet onto onion nhbOvifty look after nnioq with tbe perfon of Cfarid hnnfelft and kt an e^eVency and beauty in the very i PoioQof JefoiCbrift| to be able to fay, )fee^be||lory. ef tbe Fadier in him, and inyJoolmahef after him to ban Qoton with bini*

B« RWLB.

The (Rjdis to be obftrVed

I

RULE. IIL

;.-.■■ . ': ..

Thir%9 Inthycdming^befureofchis^tocomewidi chy whole foule i chacii, donoccometpCbrift onlyas oneineanesofhelp foryou^-ahd (hinlcing icis Goodco make ufeof al means we can, and Chciftlfeeco be as ; likely a means as any other. l3o^ but coim co Chcift as die only means, foascocaftchy whole fotil t^oabina^ noc CO bang upon any thing elfc^ and foco giveouc, as it were, anarmecohim^ abd yec co have fomewhac elfe CO reft upon if chat fail. Ai we come to a friend foine* times, ^od cfefire fomewhat of him^ buc bow h foat we would make a friend other where, that if that UWift mayiiave two ft lyings CO bur bow: bucwemuft comeM Chrift ^nd lay the nil weu^bc upon him alone, the flUl foulupon him. We muft cometo Chrift^ noc as if #6 were over fome deep pic, and here is one thing to reft up* on chat is ftrong enoi^b, that if we would ky weight t^ onchitalonewemigbcbefafe. We], but cbece is another things charts a rotcen thing, n^w we are loch covencure upon che ftrong, the found, nockno^fing iccobefo,buc we layaparcupontberocten, and pace uponche founds by chis perhaps we may come to fa! and ptriib, becaufe the ful weight was noc hid upon chac cbac wa$ found. So here, che Lord propounds bis fon as an alfuflficieQC redee* mer for us, in whom cliere isrighceoufnefs and falvacioa, and requires ofchofe chac come CO his Son, chacchey (Hal come with their wh(d I'ouls, and lay the wbol weight of i;hfi|ir foules upon him for life and fah^aopn, aodal cheic good aad'happinefi;. Now if chey think co have two ft rings CO cqeir bow , chey would have Cba|l ^ buc chey would have che work! too , and their own wayes too, upon this a Tboufand to one but they mifcarry. It was an exceUenc fpeech of Jofe^ (ending for bit father Jacob in Qemfis 45. 20. fi fenccohavehisfacher Jacob bcought to him, uow

$H cmningto Chrift.

msffimy chiDgt that Jofioh bad regard to before^ but wwy ftttfahc, regard not the ftafi; for the good of all the Land of ^gy^ is yours. So when the Lord doch cal any poor finncr tocometo him, the Lord faith to it^ itgud not the flnff^ letyourHearcbe wholly taken off fiDm all Creature comforts that are moft dear unto yoa itisallbotfioff, here is Heaven/ here is the Rjches of Heaven, the Riches of Chrift is yours, and then doth the ^oul come to Chrift indeed^ wheoitlaies all upon Chrift, and is latiified with him alone.

Rule. iv.

9

I

Fourthly, When thy Soul is making towards Chrifc, labor to keep him continually in thine Eye and look up-09 him in his excellency» Glory, and beauty, keep the objf^U>efore thee all tu while thou art coming towards hi^« A» it is in any journey, if I am going to a place^ and I can fee the journeys end, it i$ in mine ey^, I can fee theftctple before me of the place that I nm going unto; when ibe Marrinercan fee the harbour that Im? is going onto, this is.comfortable. So the ifonl that com^s to Chcift muft refolve apd fayi I. muft keep him in qiine jggre^ in. hislnitre^ 9^u(y, andGiory, tbatfo Imay fee t^«awr goodfR Jffiis Cbrift than in^all things eife, toat the goodnefs that is in bim^ doth out-bid all good wbatfoever. Now this is a great help to come to Chrift: for oneoftbegreateft^taderancesof tbeSout in coming to Chrift, is this, that it loofeth the fight of Gblft b tontngM^itwl^itbt Deiytlfprop^uqd^ o^er fpedKlc#Wfw< itsCyei incofning^aodfoit lookesinoo the deepr pit of its owntiearti* and fees no other mat-m butdifconrigjcments, whereas it ihoujd keep tyii its £yoaipM ChkifttheSoaofiOod, who is opening bis Ai0i.fetdir taimbiiQ^itv Aid (b^re is a fecm poiver ilMitiUflMiKf^M comes fr<i^m Chrift unto the Soul tq iiiMr.ilieS09il to him. So long as the Soul kcf ps Cbrtfc

fey

I4S

The 9;!^^k itifir^d

!!*■■■

MfWi

t

Eye, tttli«i>OOrW<MM*ifaM» i/foMiiMrfMMl

li^ and btve ft#(f||t«e«ff FtiA, Nty» tf I ia«y bnt bw aUglit ofCtitifl, f Ayythm f»tliititi«iK«glK«f OkiM tlin«HM«)nircl(eHeaRontftJcfl»Cbtift. Atcbeyfira «f>ftfMkiii4«f<M<a«itc», %li«Wyfigbcof«limt mHUkU alt^s dial tftlKy4i» but IbeyiMi, wr yMtliN^ HhiMie #tfl «MM ^ftii firMi tiMtt cb«t wit4M yon, ^<lfii NawrftUff*. 9ot I MB (m it is ttat «f iid», «lMriFyiMi can keep Chrift 'wywt 6ye, libe nvy fig^t of rfictwel* leocy of Chrift, wilbe of cKcHentvcccaecodrawtlic Soul to Chrift. Afidthere^ fM chat are comim; to Chrift, obfenre thi>^ fome that are coming to CKrifc it fires ntkh th«», ais. «Mi die Chitdreai of Israel ithM they 'wtn gMng eo iosruaat ; they had ^oat* pretty Way, MdttnrtlerotiiefrogMft) %«tflM>tMyftl kito difcofltenc #heti di«y ^nd • tMIe diie«|irM»-nretit, sad vjpOfrtibattbeytwretiroaehtback tgain^&d «r«ndfed fony Ytattnp and d•«rBintheWtldilMl^ tnd ihk ITM the ^iin&ent of tbdt fMRtnwii^ aMt dircontent} So it is with <DMy that ife goii^ oue^iif their mttral Sttte onto Jdiis Chill^ they ste cone ¥ery ncMfo him many eines, and ^Kfi fill intotoof d i fe o B * tent, {Mning, ftecting, and difeottngement, and tottt bronze h<Kk again «nd akde to wandcc idcbe Wikkr* neftof difcoungentent for Aany Tetn togettcr.

RULE. V.

t^ifthlj^, UAift thran^y i»cwifiM»ci|y<otti «fi thing, that whatibewr fowow far fin, w wato emJ niliation, whatf»cv«ftAniMc«f^rft keeps Ayfli from jthtt Chrift, it is «oi «f God, h« ntfaerf thine "own cormptiMl { it is Mt of God ia-dMe, 1

Jon Wilt fay, tfs of 6ed is an«iliaioii«)tlr|iorti Qt fiiieiiogdK Devil tAtry diee, but t oi tt Wf m i it beto th&ie ^wr ^«NKhcdae6, <Mt MinwdiftMi!,

^i6immgt9

H9

oomtng CO Onft, cxwrvince thy Socil^ «blp, itackit not cfae mcioiis wotk of God in chee^ bac cbe troubling of che Daril in thee. Thecrurb iS| imoy poor rtooers, wim cbey are once troubled for ebeidiiisy cheytakea kiod of Sacis&ftido in tbiff they chink this is a good diidg, aodcfaeyaregiadoEic. I gnincvou, ctoidm^ & isa good cfam^aixiymi are cote f^ of irJ^ (KxAfe for jfih mndet youfromccxntngtoChrift^ and mafaes yoo chjnky becaufryouare fe unworthy you may aot come to faini^ ttm trouble is noc mixc with godfy for« lov, beooovuioedof tbiSft «

RULB- VI.

Smhlfy, Take heed tX alf kind of cKfcoaragements andlmderaDcesinyourctimiDgtoChnft, hue then cake beede^eciaUy of afldctenninacions, take heed of ialCra-an^ your Soub t)y tlecermining aj^^ft your felvesj as iiyiligi ijorely tbe Lord wiH never-fliew mercy tome^ diettfiie 11 paftj thelordhath fcniiakenniey I hav^e ufed, fe tnodi iwanes fo kngtime^ and God is not yet come aiiDe, No, The Lord iiever intends good to me. Oh / Take faeed of thefe determinations, for they are finfij), whercrer they are^ t)iere can be no )uft caofe in thy Heanc; iieitas^ileiasittinU, for fudi determinacionsas tbefeare: and1cnow> isiieotliougiveftwaytbrudide-camiiiaciDiis as tbefe^ thou doftbifl; inlnareandietter thy Legs by Ais. andthenthouYayeft, thou QrA not eomeeo Caitift} CktfttdUsio tbec^ andthou arcinfec-to^wtch c^y ajffji^ ^ot^s, ibr To, oneitiay lay fetters upairoiiesoAmxegS iiy xines ownthougbtr, lo hinder' tbia Q^ii9cual com^ CO Chrift/ As if a mas fhoiild tie fecttsatboat bis Legs, and fay, when he is calledto come to%li aijdbice, l^putmot come, ho noc fit down and

f% IftafitetffetliaveMeccy^ and lam onediac belMga It CDclieeM:ionof Grace^ and IfliaB never comeco ChriA

. Chcift, cake oS fuch cfaoughcs when choH sue tbouc comii^ CO Jcfus Chcift.

RULE. VII.

Seventhly^ Ac chofe cimes when thou canft noc feelchy Heart aftive as chou defirefi: co go after Chrtft, yec keep thy Hea^ftil cowards Cbrift, Keep k tending that way. Why cannoc I go co Chcift > Chcift calls me cogo c^bim. Ob i I have a dead Heart, and a heavy dull Heart, yet I know I am neerer Chcift cberei than if I (hould n^le^ bis Ord!hances, I wil prefent my Soul where Jefus Chrift is, and may be he may caft in fome yertue into my Heart to make it more ftircing after him, but however I am cefoh ved upon this^ I will nocturne away from Chrift, I will keep my Heart where I am howfoever, If I can go no further, and hece I will ftand, and here I wil lookj and I will cry to him, and cry to God as the Church dotb, Vraw me and I vPtU run after theei ^^ chough I caonof beleeve, yet here Iwillftand^ and.Tighanday, andcal^t and if I perifii I will peri(h crying to God; that God would draw my Heart, Oh draw, draw ourHearts, and we will run after chee4 Bleffed Redeemer, doft tb<9iical us ? i!end forth fon^wbac of thy fpicit j that may draw gur Hearcs, and then >^^ will rua after cbe& Kei^ thy Hearc in fuch a frame^ for this is a gireat difccaragemenc about coming co Chcift in the Hearts of many. Cturift calls, and we have m^hy iweec; incouragemencsjn the I

noc work cowards him. I but i£ chou' canfc not ftic^aqd work after him, yet fee thy Soul in fight of Cbcifc, and look towards him, and waite til Gods cimc come, when Jie^wil^ec fome influence into chy Heatc,, chis w^bea roighCy help this way. . ,, '

AnA

in coming to-Chrift,

i5«

And take heed of Uftening co any cempcacion c^ac may

draw away thy heart from coaiik)g^coChrift. It is a no*

cable Saipciiarecbat you have in 1. Sam.i2.lo* it is of

Satme^ Speaking to the people of Ifcaet'tbac bad finned

igaioft the Lord, and were troubled forcheir fin, and^

Samuel (aid unco the people. Vear not^you have done

«Wr wickgdnefiy yet turn not afide from following the ,

Lord, but fearetbehordppithalyourheartsTtKtd turne,

jtnot aftde^ for then fiould ye go after vain thingf^

[ ttincb cannot profit nor deliver^ for they are vain. You

have fmned aj^inft the Lord^ and you are troubkd, what

flulwedo? SakhSamue/, though you have thus finoed,

yet do not tume afide to vanity. So do I fay, you have

lianed againft the Lord^ and Chrift cals you cocoaie to

hifQ, and you complain you have a dead and dul

faearr,^ I buetben, do not curne from Chcift to vanity, fet

your felves ftil in the fight of God, and attend upon him |

io thofe Ordinances, that he uleth to ptefent bimfelf

H),

RULE VIIL

E^ithly,Wben thy heart begins tdcome coChpftagive up thy felf to the ftream of Gods fpkic, fen: the fpir it of God wilbe ftirring ever and anon, though not at al times alike. Tbou art attending upon the Ordinances, and waiting when the fpifit of God fiiould come to draw thy heart to Chrift, wait upon tbisftirrit^, and if thou feel che Spicic beginning to drawtby heart to Chcift m any meafure^ Oh! tbenjoyn with che Wc^koftbe (pidt of God, and give up tby foul toibe ftreamofGods fpiritj do noc thou dravir back; it may be Gods fpiric is drawing ^by heart CO Chrift, and tbou pcelently draweft (yack wicb dilix>araging thoughts, upon confideration of thy VileneCs; ancfchat thou art^not bunibled: now when choQ fieekrft Gods fjoirit ftiriing in thee, give up thy foul to che ftrengtb of dods fpirit. As when a man goes co

fl

itm»

The ^«i!ii M U difemfei i

etofwiiMyheiinoccoIaydown bimfcif^ i padfing wich hiifaaiidtaiidfeec, buc chciemuft be agSr* iflg up of himfelf uuhe wacor SoHBecimei 9 bu ksepa md ftmcsrooceftirtnkeephkniettihmdcowQiqg^ cbcoaiiQ-thec chKcaiirurtxn; one ibac badi goc the arc of (mmsor ing, while cbe other fuikes to die boccoiii,ibe wares helper btm^ and he keepi himrelf abcnre wacer. Juft thus h cbe dtffecencf, between fome ibac arerroohted incb^ir con-(dences for cheic fins« and ocbecs, beiweeo fome that ace coming co Chcift »d ochecs• £ome cbac are oooajng Co Chrift, and have ooc cherighc arcof gH^ing up Uieni6t?as to Chcift^ they are finkings and in isigbcy confiifioa of (jptric^ And iceep fuch a do wicb their own beai:cf» aini itrange confuted thoughts they have, and boiroc offpt^ rk) wdal becaaCe they fear diey ihal fiukdowo to the bottom of deftcuftioiii Mow there ace ocbart that are «^ fmid of finking and drowning as wel as they, buc coming to underftand what the way ot Chrift is, wA what it i^ to come (o Chcift, thouf^ they have noching in themfeimf to keep them from finking, yet they come to learn how togive up their fouls to the ftream of Gods fpirit that car* rtes them on co Jeftis Chcift in a mote folid. way, and with a i^at deal le£i trouble they come toje&n Cbrift^ and there they get into the arke and foare fa&for ever. Whereas others they skrabUe pn theoucfido of the arke^ as if a poor man ihouU be skrabbling iqpoo the flup, nobody lookes after bims he fills down and is drowned at laftt So thofe that bkrabUe and do not give up themfielvet unco the arke^ tbey fal down again aodat the lail perifii Youhaveafaiptucefoccbisiox. ^iqg/« ao« 33« The Secvants iA^Bemadady tbey dil^ently obfenred whetfaec any thing would come from the Kin^ ^Ifr^L and they fay^ thy bcother 9eiibadadp this is the auQ|^ tbey

Sin« way of fiKking toche KiQgof Zjr4ef for bis lAadady and this is the wayt they wacch for any wobiI tfaK might pals from cbe King cilfir^At wbecdyy chey nig^ baveany bope^ and at laft be i^^ mr Ir^tfKr

m t ' " .' ' ' ■ ( I J

/ in taming ta^Chrift.

9aifadiid, md chey calce bold of chis prefencly. So ic AoQldbe wkba ft«aer chat is feeking afcer Chri/t^ he flicmU diiigedcly warch what may come from the Spirit of Chrift^ cbac may give any incouragemenc ^ doth cbe SptdrmoTe inchee, and begin to work in theeco drajtv tbeecoJefusChcift^ Oh I thoumig^cefirhavegocagreac way chicter^ ic may be thou mighteft have been in bis bo-fomiaudio hisarmes by chis ckne if chou badfl caken (iwcourfe.

RULE IX.

Ninthly, The f<ml rhat k about coming to Cbrift^tiiac

dothnocyec koow whether it is truly got to Chrift^ ic

ApuU otieo cenenr the aA of coming j for certainly

j there are many chac are ac Chrift, buc do not know it.

^It niay be foine foule may fay, I had thought I had got to

Cbrift beioreybiic liee my Corrupcions prevail,and I am

dkiid I am DOC come to Chriftv wil not thefe foules think

daccbey rauft not come co Chrift cil chey have overcome

tiisir Cdrrupcions I wberas che heft way co overcome thy

Gc»cTupcion is cocome co Chrtfi-,to renew the a£t of thy co-

'nungco Cbrift) and che longer chou ftaieft from renewing

ilbisa&ofdiy censing CO ChrifV; the more ftrong thy cor-

nixiobs^ow in rhee. Cercainly do chou ly down as long

, at cbou wile in any iulkn mood,^nd fay,my Corruption is

I thus and cfaus, and I am a fraid 1 never wenc t o Chriff ,thy

iCorrupcioDswooldgrowftrongacincbeej chou muftnot

^ftaycilcfty corruptionsbefubdued before cbou goeft co

Gki&^ InicxeDew che aft oftomingCO Chrift again, fay

I wiL^ iragaitV) m&y be Idid not do ic aright ac firit,

aedxfliQifMCChe fecondiime, Iwil try icagato and a*

gUD^ and ciir humtredch cime. Do not fay if I had over-

cmiefintbaiMdcbm, LwoiHd comeco ChriA, icisas

ma/hmtobc^ iflwere firftfandified byCbrift^ chen

1 W0iii4cDCiietoChttft'for;a(tificatiou9 aod is this the

^i|^ dsdcct V^, cfaoumuft come firft co Cbrift, chat

•*'^—^•^^"■'■•'^■•'^■^■•"■•PW^—w^

^Us to he Okjeryed

thou oiayeft have chy corruptions fubdued. Ic Woul jXecm 1 ftrange thing that if a king Ihould come to a womai and tel ber be would be married co her^and flie (houM Ufi no, if 1 were a Queene 1 would take him^but fhe muft^ fin be married to him, and that makes her to be a Qtieen. S( htre^tbe foul muft not firft fay,if I wece firft fanftified an had overcome fuch and fuch corcuptions, I w^uki come a Cbcift no, but by coming to Chrift & renewing thy a£t o comingxo Chrift, that Candiiies thee. That is a rule thac would leave with al young beginnecs,fpend mote cime aulj more ftretg|th^ io renewing the very ad of beleeving^oi ^rolling thy foul upon the grace of God in Chrift, anaca-' fttng chy burden upon him, then in any other wocke what foever, there is no other chingchac tboucanft fpendcby time 8c chy ftrength more profitably in,cfaea ch^cenewing the ad of coming to Chrift. Come faith Chrift^ faith the foul, I had thought I had come, but I was deceived} iaitH Cbrift, yet come again^ and come again and again, diif is the onely Way to overcome any corruption in chy beacr* So chat when Chrift cals thee to come, remember thefe rules, Oh I that yotl would lay them up to make ufeof them at al times. When you heare fudi things ouc of Gods word, remember what hath bin faid in this text what is implyed in the coming, what way you would come, and O! that the Lord would help poor loulei ftai to come to him, and know for your incouragemenc^diat H God give you a heart to anfwer to his cal^ to come tbbit Son, this is an evident f^ne of your predeftination, foe whom he cals he hath eleded, yea, do but think thui with your felves, what an infinite mercy isitiX) me, rbai I am in fuch a condition, as char, God calk me cocome. I might have had my eares filled with this, depan fton me yt curfed Thus many are caft off from God, anc God bids them depart from me ye cur(ed,tbottarc asgieai 1 finner may be as they are,now whereas God mi||tetav< raid depart from me thou vild foul, thou pafljooace foul thou filthy unclean foul, I fay, this found aiig|hc hm been in thin eares« but infl^ad nf rk^i

■ ■ ■ I fc ■ I ■ ■■

m coming to Cbrifi.

fpiricof JefusCbrift in the fnioiftry of this word calliqg) ochee/x)aiecomc,yea,HedochQOCondycal thee, but heindigtveH theeroany rules, how choufiioukleii come CO him. If a Prince flial firft make a proclaoiadon for a fcbdco cooiecohim for pardpny and flial fend to him, andmake out many rules bow heflial come^ and direft hiiD to fuch a place, what a mighcy incooragemenc wouU Aisbe cofucb an one co come in. Now c bis the Lord Cbrift hach done cochee, hehacb nocbniy proclaim^ diache ismediacor between God an(jltbee^ but be hath lent bis fpirtc co cal thee, and he bath fenc his mefferMr ^ CDgfvethee ruW bow co order thee, tbac thou iSiouJid^' take heed of fuch a by way and fuch a cuming,and oblierve tbefeand cfaefe things for thy help, thus Cbrift bach done £or tbee. tf the L(^ doch give diee a tiearc co aofwer co Chriftf cal, know, tbac chis calling co chee by Cbrift in htt vord, wil be no ocber hue a forerunner or that cal chac Cttift fhial mAe co chee an6cher day, There'sa al, come coiBeal ye chac ate weary and heavy Laden, and 1 wil gireyoa reft. Inherit che kingdome prepared for you. This ts HTorch ten choufand worlds, and when che foul aiifwrnrohiscai, fuch a foul may go away, and be com* fort^ that Chrift wil cal you after anocher manner. He aiitbt poor laden foul to give you now reft, but he wil cdyou afterwards before men and Angels corectivecfae inheiicaace, Come not to reft only, but come coauio-Iftricaace, che kingdom prepared for you before che be-giomgofclicwerkU

CHAP

•\

"••w

1^6 Meam$9 irdw Siimrf ttChrift. {

CHAP.XXIJI.

7^m means to draw Sinmr/ta Chfi^jiMmhf ThMs J. "Hefh^tcdtUusjk.the $€\ii^Q^d. it ^i§ (Sir nefr ^i{}nfmaH ^ ( tx?herem tbr^ firpp^ ^^Tgf^ ment/4fle ufcUid^d. Virft^ Ibe tenter of Qodf ^lor^iftal^n ^»va> Secondlyj TH^h infynfeljt. fnfhrud to do good HtfU fhe Sent efmm^ > iS^dhy In WfiUktg ^^ divine nature voi4i the bnikm^ b^ bath done a greatet t^or)^ than tofave afanU ) ] VtktiHtnedii^ou 4. iie dfferwj that Pt^^bHiU ^o^ie to bim. $« Tb$ foul g/Hs infinity goqii by c(m}sigto Cbrijt^ infiancedinfm^.paWf^^atJk fi* We are miferabk in oht fihe/. *h Chrifi mlter^ tainly receive tbem tbat come ^o bmi»bkb k efem^ ed in tbr^e particular s^ S. Wifiand ingr^ m^ of Cbrift. 9. Tbe not coming to Cbrifi wH 4ggra* n)ate all other Sins. Wptb an anft»er m^pjome Ohj0ionf.

NOWcb^c whbch foUowes 10 be fpokenuitfioincbis feGond f)4rc of tlie wa% cbe iovicftcton ic tdl^ ir the drawing of che he arcs of linner$tQ cofoeio Qn^A^ che work ci^c we have to do, is, that in Lukg i4. 17.' ^e fentbnfervants at fupper time to fay to tbtm tbat i»ere bidden^ Come^for cX thing/ are novo ready^XYiext che gof* pel is fee out unco us by a rich noans making a great wed-dingfupper, and when be had prepared al his dainties, he mids hts fervancsto invite che guefts, faying, al things areready> this wedding is nothing elfebucche excellent things in che Gofpel,the excellent things that are in Cbcift andtbefervancsare theMiniftersofcbeGoirpel, they are

fancouccD cal finoerS) cocalcheguefts €0 come, for a! fbic^ace scady• Socben In the name of Chrtft I x:a 1 untc al liden ftoneis co come tx) Cbrift; And for the drawing of die foalesof cbofe chac are cbus laden^ thele feveraj are CO be propounded.

ARG. 1.

Ftcft, cooiider who Cbrift is chac ca lls^and what he is; Cone to me, faichX^rtft. Whac is Jelus Chr ift tbac doti , al 70U CD come to him ? The ve^y knowledg of bim, wha heiK, would beamigbcy argument co prevail wi'h ch( beaiccocomecohiito) hethaccalsyoutocomecobioi, i cheSonof God, Ihdi fecoBd perfon in the Trmicy, ch( hpgteicfsofihe glory of God, chedviraAerand imag( offaiiperibn, aiteiifaidcobe^ m^b. i. 3. He ise ^ wjch Che Father, he hach the glory of the Father ii hifldy fat ts the glory of hetven'indearth, the adoration c Angeb, behadialfulne&ofal good in him. Ifagrea Fdnce fliould cal co you as you go in the Greets, and fa comeco me, would noc you prefently adrefs your felve to make cotv^sds him, co go to him ? know, when Cbril oUs you CO come to him, it is more than if a I the Ange in heaven (houldftand together, co cal you to come 1 bim. When onoe the foul comes to know who it is cb

lis, cokno^ the voice of Chrift, and what he is, it is mi^cy argument CO work the foul towards Chrift. . Ei you wil £i^, alasy Chrifl: is fo glorious, how (hal v coroefohim ? his glory is enough to overwhelme us,whi fheAngdsdid bucappearehi ibmegbrious manner, veDfooae of che|)E^ophecs and holy mcm^ were not able ftndbefgvecbeni, ^ cannot come to Chhft becaule hitdocyw'

Tteefiope know, in the fecond place. That as he is gk>8loa«mihim£?l^, the'luffte of heofven, ib h< hath tak ourn«ciite.i]po»hiMfeif| he hach cfoched bimfelf w McftatMS, afld hejvfdunicedincoanhypoftacical ui Oft with ui^ lD4temade<hefamejperfon,. ye^, foto

Means h dr(g> Sinntrs to Chtl

the fame pecfoo, cbacche fecond pecfon m Trinicy is, co be of cbe pecfon chic be is, chac cbe foa of man ihould be the fame perfon diac cbe fon of God is^ chis is cbe greaceii' miftery in the woild, and ic is the gCeaced work chac ever God did, abuidanclyr greater chan making^ heaven and earthy forGodcouniteournaturesroneereuntobti fon^ this God bath done, fo that Chrift that calls you to come tohim^ is no: only'Godbleflfed for ever, equal with the fadier, and fut of Glory, but he is your kinfman, be it your oeere kiafnian,that hath taken your fieih upon him. Now had you one chac %9ere neec a ktn to you, that were advanced to be the Emperor of al the world^nd be fhould cal CO you and fay, come co roe, would you noc make cowards hinqr? Jefus Chrift hachyour natuce in heaven with j him, andicisinaniypoftacicalunion united co thedi-| vine natuce, and the fulnefs of cbe Godhead dwels bodi- | ly in him, as in Ct)I« 2« p. Now icisbe thaccak youi to come to him, cerainly, chere are greac chiogs in him, and to be bad by him, as you (hal fee more by and by.

Now confider this one. particular, viz. Who Cbrtft is cb It calls to conoe to him, and in the confideritioQ of chis cbere are two or three mighty ftrong argumenu to prevail with cbe (oul to come co Chrift.

Firft, in that Chrift isthefonof God,aodyec man, God man, fo united, hence the cerror of cbe Glory of God comes co be takenrji^ray, fo as poor .wretched flefli may be able now co converfe with God, being vailed with our own nature, God beingVaikd wkh fle(h. Ic iscrue. if God in his own Glory, as be is in bimi^lf in cbebigbeft heavens, (hould cal us co come co him,we mi^c be aBraid leaft we fliould be overwhelmed with bb gUxcy^ we can* nor ftan4before him \ we cannoc look fo much as upon the ((lory of cbe fin, how iSial we be able to go co cbe body of the gloryof God i Are we dbk to go co che body of the Sun i No^ ic would bum us up 9 how an we be able (o go Co che glory of God ^eu i Nov because che Loid knows chac his okxy ii fo crcac.

I

Afeam tadram Sinmrs HeChrifii

cmocofhis gretcnds, (houghwebefraiJfleih^ yecthe Locdbacb done cbac which may eacourage us co cocne co hiflDy for he hach vailed hts^lory with Human^Nanire, and cherefore we way now through CbrM be able co Sand befoce,. and coaverfe with the infinice glorious God. Thisisagceacmiflery, chegreaceft, that G(xl bach taken our flefh upon him, and vailed bia glory wtch our flelh, dac he mighc have his terror caken rcom ks, and we may be able co come co him^ here was one fpectal end chac Qirift was made man, chac cbe Lord might deal wich us iDamore familiar way, cban ochecwifebecouki.

Secondly J In chac Chrift chac is God- man, an one per-foD, cals us CO come co him: hence we have this Medita* doo. That cercainly, cheLordisin&idy inclined co do good unco Che Children of men, cbis is a mtghry incou* fagooenc for all poor Souls co come co Chriflr, for when cboQ heareft, chac Chrift the Son of God is made man in one perfoo, by chac thou, may'ft gather this for cby en«* coucagemenc, cbac cerc^inly God is infinicly inclined co do gMd unco the Children of men^ God would never have wroughc fo ftraoge a work, as co untce our Natures incdone perfoo with his Son, if be bad noc meanc co do fome lofnice good unto mankind ^ the Lord bach giveh amoftevideocdemonfiraciooofic, in unicing roans Na-one CO his own Son. As if cbe King fhould te pleafed co marry bis Son to one ihac is che ne^eft Kinfwoman you have, vou woukl by chac gacher lucb an argument as cbis, and all your friends would conclude, iurely the King doch intend much good CO cbis family, diache isftrongly inclined co prefer cbis family: So when God is pleated comairyhis Son to our flefti. Yea, to take our rf acute • 41IC0 a nearer union wich him, then cbe Wife is caken into che Husband, we may gacher cbis argumenc^ and con* dude. Surely, God doch tocend much good unco the Childiren of men, and therefor^econw.

Thirdly,. From cbis coniideracion, who Chrift is;

GodmaidfeftediDCbeflefli, we may gather this tncou*

racccnenc

«»-•*

•^HHH

i6o

— ■ ■ ■ ■■ ■ ! I ■■ I I ■■■■■!! I wm n w^. I ■■■■■. i M , i. , ^

*iiip

ragemenc co ooipe co hkiit Thacdie Lofed munkiiii| che divine Nacuce wich cbe Human in Cbrift, hadt- acot already agreacec wock for the Childcen of (nm, cba9the fa viug of cheii: Souls comes to; cbefavingofchyiSoul laa diificulc work ; cbou chinkeftchus, Alas I foe me co come and cbink to be faved by Chrift^ this is coo great a cbing^ coo good CO be true),it is not poflible cbatever fuch » poor finner as lam^ ihould bs raifedco the glory chat I bear of in the word, chac God will raifebi^Saincscinco^ chou chinkefl thac cbe Salvation of diy Soul is io greac, andfo migbcy a rhing^ and therefore char perhaps doth- fom^ whac difcqMrage thee in comiog: burthen^ when cbou heareft wbac Cbrift it, and haw God* hack uniced-cbe divine and human Nature co^fetber in one petfon^ froni chence chou mayeft gicher this incouragemenr, chac 6od hath done a greater work tlian to fave thy Sou^ for foic is: Ic is a greater work for God co unite the divine and humane Nature together in one perfon^ than to fave all rhe Souls, in the world As if Chrift Aould&ythur^ Oh,. Come co me^ know what lam^. 1 am the<Son of chf Father, oftbe fame Nature and being, andlamltkwife mademan^ God cbe Facfaer hatbuuiced mydwineNa** cure to your tieOi^ and in this faehacbdonc a greater work than Che faving of your Soub^ ia^chi^ he hatbfltewekt what ihcencioDs he hdchforthegoodofmahkind^anditf this the terror of the almighty is taken away, atlachec^ fore come co me, that is che firft Argament, come to Chrift,

ARG. IL

J-:.

Secondly, Come co Chrift, Why ? For Cbriftbaitf come CO yoa> cb you come to him^ for he hach cometid you '9 chat Chriftmigbt come to you^ be bathr even tomf J as ic were, from cbe Bo(omeof thefacber, and for a^ctsij ^ was williAg CO have his glory Eclipfed^ to come intocbj wotU, tobeiflcfae tom» of a-Stcvam^ tobejna

MftUff £» dram fimer^ ^ Chrift,

wtmrnmrn

i6i

coodtcion liere inchift world, ChrifthachfufTeredaibfe bcooungcoyoUj^ than yoa can poflibly fufFec in going co bin, Cbcift is cobcenc co come fccxn the Father co you, vfaac is ic chat you cangofrom cocomeco him. Heis faid 10 the Book of che Canticlefy co conae leaping over cbellouncaines, he comes leapingover alldimculctesco you, if you chiok chere are fome dimculcies in your going coChrifty knoW) chac chere was fiirgreAer diiRculcies dac hy^in the way in his coming co you, hue whacfoever d»re was io che way, be was refolved co go chrough chem | al^ aad did come^ and was here in cH world, in che I flefli, chac be might fave y oii^ and be that is thus cotne to * yoik cals you to come co him*

ARG/ HL Thirdly, You muft know. That Chrift is the great MediiCor that is fet between God and che Children of men: it is he chac hacb isidercaken cbegreac work, che gccac<ft work cbat esrer was in the Workl, co Mediate be-cwecn che infinice offended God, and your finfiil wretched Souls, for through your fins (here was fuch an inftiice (fiftanoe made between God and you chat it was impof-fible you Ihould eter have gone wkhout this Mediator. It is an argument of mighcy ufe, Uti^ly underftood, and Acoudily confidered of, che van diitanoe chac fin hatb madiebetween God and finful aeaturet, dan they can nevac come to God, hue through the glorious Media-cot chat is come ioco; che world, the Lord Jefus ChriA', God and man, cbat was made by God the Father the Head of the fecond covenant, and hath undertaicen to oaake up all thewroBg^ thac our fins have done unco God, copaonetbewrathofQod, and cofacidiethe ;ufHceof God, it is be that hath undertaken co make peace be* cweeo the Facber and you^ and ic is he chat cals unco you fiooGiiiecohim* If rhete were acompa&y ofPrifoners indacger of Death, and cme ihoukl come to che Prince lo OHdiate foe tfaem, co oiake peace betweeo the Frii::;Le and cbem, one t^t the priCooers (hcMild know co tie the only

i62 « MeamtodrakSimterstoChriftB

iSoRoftheprince^ che delighcof his Soul, andheisfent by che Frioce bimfelf co come co make peace ^nd under* rake ic for cbem, and he comes unco che Prifon doocs^^nd cals CO che Frifoners lying in cheir dungeon, and faies^ artfe, and come co me, hearken whac I mal bring co you^ obferve my direftion, and peace ihall be made between che Fcince and you, you fhall have pardon,. you ihall have your lives; would noc chis ftir cbem up co hearken unco him, and gceedily co come unco che grace ? Chrift n come foe this very end, chis waschewonc cbacGoddie Father fenc hinnnco d^e woi:kI abouMo be a Mediator be* (weenhimfelf and poor, wretched, hfiful creacurei, and now he comes unco chenq, cals unco tbem^ and faies, come CO me. If you did buc know whac Cfarift was, and whac bis work was intoming inco che world, it could noc buc tnighcily draw your hearcs co ^ome eo him when he cab. ^ ARG. IV.

Fourchlyt Come co me faich Chrift, for if ever there were any c^c deferved co be hearkened unco, and co come unco when he cab, certainly I deferve ic i For I have noc only come robe a Mediator, buc che truth if^ it hath coft me my blood, I have manifefted fuch Love unto you, that 1 have laid down my JLife for you, I have filed my moft precious blood, I have been willing co be made a ^oirfe^ and all for che &ving of your foub; my Lovt bath been mor^ to you, then to mine own life, fix that was hkl down for you. I have undertakien, indeed, tomediacebecweenmyPacher and you, but ic bach coft me much, yet in Love to voulhave thus done, all my blood irfiled, che work is clone, the price is paid. Come to me chat you may have Life. And this is the meaatog of chat foremencKMied place, The Servant is bidden to go and invite the Guefts, for all is ready, foliere, the workisdone, Chrift hath dooe^tbe work, there could nofi Ife t.hat argument to our fore Fachers, ^/Ofrabam^ Ifaac^ ^Jacohi they could not have fuch au argument to dra^r ch^n, Chrift could^ noc iay to cbem, Comeco

ttmtn

taef for I have DOC only undecukea to Mediate bee weeii cheFachecandyoucSouIs^ buc I have laid down my life fivyoci, fliedmy blood foe yoii^,lhave paid che price aJcody for you, I have purcbafed yous: Souls, Ihave done die wbbl wock,. ic is finifliedU Buc now there is diis Ai|||uaieoc co draw ycue Hearcs co Cbrifl'^ for (he wQck is finifhed, che greaceftwoik^bac ever was^ ocflial be uodercaken in che Worlds che greaceft work of all is &uOxdL and upon che finiihing of this work, Cbriftcals youEomi^lf^^andiaicbj (^omecome.

t

ARG. .V.

Fifthly, Confides: (he infinice good Chac your Souls ihall have by Chrift in your coming ^ him^ this drawech the Hearc indeed, nor only coiee who ic is chac calls you, ftv commooly when we hear one cal,we wil ask,who cals, aodifkbecDe cbacwe expeft good from» wecomeco hiok C T^< v^ Ihewed already J Buc chis argumenc is from che infinice good chac your Souls Ihall have when you come co hicp, che very firft momenc you come co b«i0 you will be bleiTed creacures, chere will be an in^ fioicechangeofyourcondicioo, forcbnfidert

Firft, If chere be any good co be hadf in all che mercy diac cbere is in God himlel^ if chere be any good co be ha d ioGod chepacber, in che divine eiTence^ iu che infinice, ecmuil, firft-beii^ of ^il (hingSy ic is co be had by cdming imp Chrift^ for ChrUl faich, in Jobn^ 149 6* %o man cmtf wito tb^ Vatber^ but by me. lft)u cannoc come CoGodburbyChrift, as was incimated before, inregaid of die diftance becween God and us tfarOiMgh fiu^ you can* fioccoane co God cil you underftand Chrift co be che g(ea( means of conveyance of all good bqm God cohis cceacuce. Chrift is che greac means of conveyance of all

igood unco che creacure. jill are yours^you are Chrifti^ MdCbriftk^odSf faich (he Apoftle, in i Cor. 3. and cheLaft verfew All chings are Gods, chac yOu will ac*

164 l^rf»* » mt^firmers to 0rift.

|ktx)wledg, but bdW come they CO be ours, alldiingsare I yours, cbac is the bappinefs of chofe chac are come to Chcift. Hedochnbciay, all things ace God% dhdyou are Gods, No, but all things are yours, and you are Cbrifts, and Chrift b Gods. Whereas other people, in feeking after mercy from God, go this \vay to work, they go innnediatly co God, and tbinlc that if ever they receive any mercy or good, it niuft come from God, theymoft have it from God, but there is fomthing comes^becweeo Godandycu, all things are yours, andyouareChtifls, and Chrift is Gods** fo chac Godbimfelfischeiniihitc Fountain of all good; Chrift is as it were the Cifterne, inco which all the mercy and goodnefs of God is to be conveyed, and beleevers by Faith have every oneaPipe^ as ic were, puc into this Cifterne, (0 they come co have conveyed all good, the fuUnefs of the divine Nature, they are united uato Chrift, and fo have all Mercy conveyed from God unto cfaem, hereisaftrong argument to draw the heart cocome co Chrift, becaufe Chrift is the greac conveyance of all good fromche Father unto tbeSoul, is noc cbe mercy of God (weet unco a Soul, that is Laden wicb chefiurden of Sin? This mercy you muft have innoe, Jaith Chrift, or elfe you fliall never have a drop of ic. We are CO know cherefore, chac by our fins che^onduic Pipe of all the Mercy inGodisftopt, foas not one drop of faving mercy for ecemity can be lee into the Soul, and though we fliould cry for mercy never fo much, and (hreeke our, yet wearetoknoWj that cbe Pipe is ftopc byfm, and there is no other way to open tbispipe, buc only by Jefus Chrift, he is the opener of the pipe of Gods infinice Grace, lee ouc co the Children of men. Now if we look upon the Grace of God| we are fitfk co confider, chac by our fms we have ftopc the current of al the Grace of God, and ic is only Chrift chac lees ouc this current, and now Chrift faich, comecoflDie, all you chat would have mercy. Would you have Mercy ? O yea^ ic is true, we would have mctcy, but we find cfais Mercy

Meant t9 dram Sinners to Chrift.

of God is ftepc by cue iins. Now faidi CbrH!', come co me, andbyrae, all tbefluces of ithe Grace and mercy of Gcd are opened coyoor Souk, we know God is a God of meityyCheGod ofallcoDfolacion^in bimfelf the Father of mercies, beis iofioicJy meiciful, fo cbac when we come toGod, we come co chie God of mercy, the God of all coofoUck)n> wecomecocheFacberofmerciesy we come cobunwhoisinfiiiice in mercy^ wbofe Nature is mercy, CO him cbac is imfinicely above all creacures in mercy. All die merciful aeacures in Heaven and Eardiincom-parifoQ of bim are nocbiog, Yea, cake all che merciful Saincs in the world, chemoft merciful difpoficions chat were in all the creacures in che world, and puc chem into one map, you would fay, chis were a merciful man. ^If ill che mercies, in all che bowels, oFall che Saints, chat e«er were firom the beginning of che world, were puc; iocooBe man, would not ybu chink him co be a merciful man} ifbecalledyoucocome to htm for mercy, ^oi^cl you not ccxne? Such a man chat hach all mercies, of all che Saints that ever were in the world puc into him; yec diisman would be a moft cruel man in comparilon of the iDfimce meccy that is in God. If we were in cruel ftraices and had ro deal wich fucb a man chat* had the bowels of che mercy of all che men in che world', tbole thacaie inmifery, cbey go ro cheir friends, and fay. Oh! icis veil did fal mco (lich ^ merciful mans hand. But now cbou that art a poor troubled tinner, it chou comeft co Chrift thoucomeift into (be Arms, into the bowels of the io&iice God, chat is idfinicely above che bowels of all mades that are eichet in Heaven or Earcb, and cherefore com&tohiro«

Secondly: Further, not only come unco the bowels of meccy^.burby coming co Chrift, choucomeft coGod ataPadier, Ccicnecome, faith Chrift, chouflialcnoc only coaie co the Father, buc the firft momenc you come come^ Iflidl prefent you to God as a Child, and God to youasa Father, ihe infinite Go^ is a deadly enemy

tt^dnOtK

ly You will fay9 chis is cbe difcourageoieoc of all^ I would be glad co go co Chcift, the I^ocd kaowscbia is chac my Soul panes aftecy cfaacImighcgocoCbrifl!, hue I am fucb apoor, vile creacuce^ fo Wx:eccbed9 fo Mi£erable chac icis impoffible for me co be accepced. you celme chac for an argumenc, .chac is chegceaceft diicouragenmic oimy Hearc, be^^ufe lam fovile, and becaufe 1 amfo Wrecched, chis is chac difcoucagcch nae^fcom coming CO Chrift.

ARG. VIL

•

To tbac I anfwecj in cbe Sevench place. Come co roe and I will ceccainly receive you wbacevec you ace^ Cbnft wiU ceccainly receive all thofe cbac come to him whacever chey are, and foe chac coofider ihefe chi:ee cbiogr, diaa may make ic plain.

Ficfty The Solemn expreflion of Chrift for tbk purpofe, chac you have in J0bn^6»^ }7» ^M ihat Ae ^atb'trgweih meffl)$U come to me^ andbim that comab to me I mil in novtnfe cajl OHt, He doihnoc&yj| he chac bach been fuch a great nnner, fuch a >ik^K ecd «i flnnert but he fpeaks iodefintdy, he chac coBOn^m me I will in no wifecafiour. Nqw chi$ chac is crunflaced in your Bodes, In no wife caft outy ic iiach a gceacec feme in che Greek, cbere iscwo Negacives, for cIkw^ we in Englifh (ay, two Negaciv^ make an affirmacive, ic is noc foin Greek, for ic is for a ftronger confirmacioa oi a thing, and foic may be read, He chac comech C9 me, I will noc noc caft ouc, as if fo be Chrift fhould fay, be chac comes co me I will noc, I will not caft ouc« As we, when we would exprefs the fervency of ouc Spirits^ wc double ouc fpeechj fo doth Qbrift^ be would expceCe the Fervency of his fpiric, and therefore he faich, be cbac conietbcome, Iwillnoc, I will noc caft ouc«

Secondly, Whoever chou arc upon coming co him be [ will noc caft ibeeofT, for chis was cbe great errand tbac

^sa.

lAtms n iramfauters to Chrifi.

Cbcift came into the world for, co receive poor troubled fouky and coeafe poor liden fiuiertt ic was the very b»fiae(s chac Chcift came into the wocld about^ ic is the wodc that God the Father hath fcnc his Sod into the worldaboiic, that be migbc ceoeive fiicfa poorwretched fiofid oeatiices as thou arCj andif ic werenoc, ehatbe flmdd receive choTe that come cohim, heffiouid lofe che end chac he came into the world foTy and therefore he wOlceoeive you when you coone, forChrift iaies, I Aal dfelctfe the endofthacchac was the gteaceft work chac ever was done (inoe the world begaoj orfltalbedonecoal ecenuty, chat is^ myvundmaktng che Mediation between God and you; if I fliouid noc receive poor Souls chac omecome, rbac greac work wouUbe loft, thacwork wfaecein my Father and my felf is fo much glorifiedf foe cMiisdiegkiryofChriftcodolby and Chrift fawthcre vasfooaiKhgiory to be bad this wayt that it did move Chriftco come mco the wocUl, to take fuch a courfe as chb is to Cave Souls, Chrift knows that he AouldcoaU ettcnicy be magnified by Afigels, for che faving fuch Souk ssdiouart. Yea, Chrift knows, chac che Father wil love htamore^ for he fates. The Vatber love/me^beamfi I Uadd^pmmy Hfefcriht Sheep^ John, lo. 17* Ic is (hat diac will delight God che Father, ic is chat chac wil make God che Facher co delighc in the Son, ic is that wheicdiv Jefos Oicifc gets the very end of his death; til hshsd laid down his me j till he had made his Soul an offering for Gn, he was noc (acisfied. Thb is ic chit fa-Mai bimf chac he fhould (ee his Seed, and amongfc odiec% thou ate one, cfaou chac comeft toGhri(V| thou aie of the Seed diat Jefus Chrift isfo fatiiiied withj thac j he Mines the fery end of layiff[ down his life for chee^ 'aBl(xccuDly,Ghrac will noc caftcheeoff,bne wil receive thee and thciefece come CO him* *Tbkdly, HewtUreceive chee, for be hath heretofore caoMliBvife wretches as dxNi art l

V4M1 mM r«tf. TftPMk «rfl«nffVMT anir tnit^mm «r^ are. I

'^>*'*w4l«afa

4^

■«<«>

^70

Means to dramSimixs ro Chrift^'

-V-

\ Its true, we may^ and ougbc r6 judg our Selves as vile qs {cbeworfti (hough we have noc con'.micted £uchvijeftn8 cuewardiy as others have^ yet becaule we know roc cbe Hearts of other men, nor dp we know what meant others have had, therefore y/t are to judg ourfelves as^vileas any: but know, chat Chrifl hath received as bad as chou act, chofe chac pierced Chrift^ that fhed his bloody Chrift received 30001 of them in one day, he received three thoufand in one day of thole that had inbrued their hands in his blood; and the ftory (lands in the Scripture for an everlafting Monument, to tncourage poor nhnera to come toChrift. »^

Andbefidesy though chou arc, a vjle finner, and a wretched creature, yet know, chegreacer thou haft been in. thy fin, the more will the Grace of God 10 Chrift be magnified, and certainly, cbere is in Chrift fuch a Grace as is able to fwallowupgreatfinsas well as lictle^ as che infinite Ocean of the Sea^ is able to fwallow up great VejQTels as well as fmal: were it not a filly things whm we were to caft a Velfel into the Sea, co (ay it u coo great a Veflfel: God is willing to have his Grace magm-fied to thee, though it be to the hardening of many choQ* fands. If there is an bfinice Ocean in God ro fwallow: up gceatf as well as ^mal fins, io long as this keeps thee oflf from coming to Chrift, fo long thou dilhonoreft this io^ finite Grace of God in Chrift. Were Gods mercy only fuch as his ^common bouncy is coocberof his creacurei, this might keep thee ofF, hue now, it being the infioice Ocean of mercy in his Son, and purchafed by Chrift^ ic is an infinice difhonor co^ the Grace of God in Chrift co ftand upoacearms, andnoccocbmetoCbri(|, whacdcA thou chink chac mercy is worch> tbac cofc the Blood of Chrift? Thouchinkefcthouarcagreatfinner^ and that it muft be wonderful mercy that mufc fave thy Soul« Ics true, and it's well thou thinkefc So, but now ooniida. fiinher finner, whac dqft chou chink of che mfi;qy chac (hall be as much worth, as the Blood of che Son oiE God?

For bim to be made a curfe focfinnersj, will thac dote ? tf cbac Will do ic thou mayefc come co him. How much dofc thou chtok the meicy of Cbr ifcs coming co cake Mans Nacure upon him is woccb» co cake ouc iinful Nature upODhim? If he will do it, cbou mayefc come co^Ibrifc. Yea, Fuicber^'knowi Tbac the Lord Jefus Cbcifc ne-verteceives any cbac come co him^ buc Beggars, none buc fieggaiS) none buc miferable creatures, none buc tfaofe chit are MTcecched, ih^t are silt^y andChrilcdidnever yetfrom che beginning of che world receive any man upon cfi^ teanrn, Kcaufe he was noc fo vile asanocher man, tsthuSf here is one cbac is chusvile, here is anochercbac' Itogecbei: fo vilej I wdl receive him upon this [| becaufe^ be. is noc fo vilc^ this was never che ; buc when be receives chem, be receives cheniupr 00firee Grace, and cherefore iris npc bow vile cbo^art, foe chat is cbe Glory of Cbrifc Co (ave vile aeacurq;, and hefaves none buc chofe cbac come asBeggars^ chofe cbac come and do fee cbemfelves> as vile wreccbed, worthlefs^ Qovortby^ miferable, damned dufc and Aflies in chem-^ felves. OfAy fuch are objects for che Hearc of Chrifc co ^ be fee upon > racher make ic an acgumenc co drive thee 1 morecohim^ ^%l)afvid^v^L^ in cbe 2$. (P/^« OLord banxmercy upon me,pardon my Sini for it ifgreat^ So, Lord, I am vile, lam wreccbed^ I aq;i unworchy and therdbre I^ord receive me^ Lord, therefore I come unto chee, do noc fay as Veter once did, Mafcer deparc from nielamaffn&d Man, No, biic cbe crueh is, he fhould racfaer have (aid thus, Mafcer^ Come come, or Mafcer 1 come CO rhee^ becaub I am a fmful man: So thou flioaldefcDOCfay> OLord, deaarc from me^ becaufel amafinful oeacure. Or, Lordy do .thou come co me^ becaufe I am, a ftnful wretch.

And know, chac upon thy coming co him tboiiwik bave wonderful welcome, Wonderfiilgreacentercainmenc. above all that ;^y Hearc can thitikof. O che great im-j facacioe by Jefiis Chrifc, of dipfe Souls that come to bim i

[

' - • - ^— *" . _ - . ^ ■ _ _ _ ■ _ ■ ■ .1

indchttis th« vdy Rbalbti \v)^y )}O0t rnttiH% it tirtit grftctinvbfiodj hivetbett HcaitsfoBIled^chjbv, he* caute at thfeit iitlt cbmitijg cO Ghhft, Chrift dcrt!bjg^ tivtta &idi «r6iulei&l iitibracerAetlts, til chiy t»tii« to te nMcfeStteAg^MrUed, «o4 tliten {iteth^fyiB Cfatiil wlUtm*^ livle ttUKc by Faidi. thah by fence. Ic U in file Skdi«s&cbe BirthwNatucc, Chiitdhai whentS^tr;^

t& bocn, ctity Ihbtke up ta^Iy; t^ «Child

(hit tomn v«i7 little out oTthe Wdriab, cottie tb fea qi^tetofiTeacvltb:, the Child k fliocYI]paigtfettiMaL you may file ic t great deal calNs', and Inggei^ evay tiinb idd^afeo, butcne icacteD;^ats 0)d, and kig[«4gtlidfc foAitiditfaeAasa^the ficft. and the^ajfon ^i^^Jlg^ ircobt^ ducof the vOttn Wclknb, it tasM aoc ufinRlT Natdte did hdc imfMk to ftrengthen it M itio^i lb itita, trtiendieyieoAiecbChciftat iiift, riiey fli<MetiU» and fE6W cdfoAinlatjgMhdit'ofSt)!!^. and dieydpfo fenfimy peceeivie, Vea,andodiecstlofofturiblyttt(r^ivt

a ^eaijer gio#th at cbetc'fitft coming than'aftenmdi,'bfr> caulb When tb^ firft Cottle,. Cfatlft will Sttebgtben ttiMi aftateft all difcduc^gemenn, Chcift will n^e youteddcdy, Chtffi: will noc ii$ticad yoafol: youc fbitnec fhtt, and lay. What! ydu that have lived aprt^ane'lif^, a mr-fltauic oSmy oidinlinoe^ a Icomurat my wallef,aiKl«fc tayTfeopk, Quilt will mxtipbcaid the Soul, buctew^ be tiftidec of you, tg ^ill pa^ by yotd: fms, and healyout imtkat^ Hk wiBnot bnaXtbebirHifed*^edf nor^rtfWi ibefmaking'PlttX,

AR<3^ VIIL

Ei^Iy: l^utdter, Co&fider^ the Infinite &Bik Soul hath of Jefus Chidic, and dietefocb diat drive tbeecohuo, if the odRt Argument do thee, Oh! Let chic dnvb thee to Jefltt ChrlTc, dMU an undone creatuie for ever without Tefu$ Chcift. all metcy in HeaVen can do ^eno good Vi^Ukkit Cutft, theOtdiDaiKescaiidQthiteno^SodtrUhouc-CBrtfl,

die ducks dmuperformeft can do tbee no good witbouc CbaR ; foe before tboiirom^ to Jeftisilbrift^ there is DO Fcayer^ do Duties chac ever chou cendereft up to Godf chat can be Siccemed, and this is a fad conditionj cbacalllfiyDcirieij tny Prayers, my fervices, areallcaft away tiHicome to Jefus Cbrift; ' Certainly, this t&ib^ for thou tatilk kotm^ chac Jfcfiis Cbrift is not only t}ie gtttcecmveytriifaUgbod from (sod tous, butalfo^ aU thac oDam to us from God, nmftgothrougfahim, andj d«efoct tfaene iscaufethcu ftotddefthaftentoOirift^ mlaevcrteacquiecalltfay life^ cil choo baft foftie cohi-^ foctaUfei^idencedMtchy Hearc hath tided with Jefus Cbatk lAffct is ta nSaUtt neceflity ^beeaitfe al Ordinaiices^ DociiRj ftrvice^ ivhatever thou do(c^ dodi tbee no good, cS thoo coineco Ghrifc«

iSitday: Tea, Furcber, Cbrifc is fuch a one, a^ all ebecreacures one dary will (lie a need of him. Yea, ^11 that | live under dhe found of the Gofpel, rhqrfhalt Tee a need oFUtn^ and they Ihal curfo chemfehes diac wfaeDChey |fv«d under the found tiftheGd^e), ^tid were called ta Mat CD Jefus Chrifc, thac yec notwicbfcanding chey w0Q3diftcltRe cfaemrelves in the lufts of their ]rgiric$,Chrifc Ctfoefiokn Heaven once co us in the daies of bis ftefli, hue know, thac Itfus Chrift fliall tomeagainin bisGIocy, widi aU his Angels, all bis Saints about him, and fhen howliaMy wflitbdfe appear, thac in the thne of cbeir Ifive^ iirbenih(^'i^ei:eaUedby the Mintfcery of the JGo^ediddxne toJtfu^Chrifr. Wben Chriftcobaes' schuf hrhb Glory, perhapsyou^ould tbeti^U go to J^fusl jilSbrffc, noTrietid, ll you will fcay till then, ycu will llnrtomherY^HceftoMCliiUi:, he willtioc come to call. ifonersctrccdieto^him then; but be will conie to bid chemi 4ft(tttc ffom'bibi, ^ alt chac the father gives him do come;' Udi%iiij)iefocethen« 1

iMOtUi t^drtm Sinners f Chrtfii

ARG. X

Yea, and yec furchep, let me eel you chis, chac wbilo you have beard che word of God by a poor minifter^ in the name of Cbcift co cal you unco bim, to dra^r y<m co come unco him» if you ihal rejeA chi&ipviucioD, an<| ocber invicacions, chac you bay^ by che mioifters of the Gofpel^ knqw chac of al che fins chac ever you c$xnmi€ced in al youc lives, this Vil prove cobethe greaceft, char yot| haveilood que againft chis invicacion, icis cbac chac wil aggravace al youc fins. Ic may be fome of you may thndCp-i welyChisiS'an incouragmenc cafinners, we are called c6t ChcUl, and we are could, chac the vileft may comecq him, and Chfift wil receive thenu This is wel, biftym if chouwilc rejeAcbis invication, and (halt yetjpc cue cby bearc to other vanities, and.c^ che facisfying of thy iinful lufts, thislfay, this inyicacion of Jefus Chrift, wil be cbegreaceft aggravacipn o\ al chy fio^riiac ever cl)du Commiccedft in al chy lif6,tby wboredome,thy drunkeo*^ nefs, thy fwearihg, al thy iabbath breakings wil not be fo heavy upon cbee, wil noc be fo deep upon che fcore as one re; edtion of Jefus Chrift calling chee cocoaie co bim^ and therefore take heed of abufing the grace of Cbrtft iq calling you cocome cohim. t^orknow, if there could be any fign given to know who are Reprobates and whq not, I would rather piccb upon chisfigne;, one that ihould go away after the grace of God is opened to him^ and be invited co come co Chrift, onethacihouldgoawajirnoc-wicbftanding bardned in fin, I/ay, lihouid rather picdi upon this chan any ocher figne. There is nojfin Jhardeneth che bearc of God more than this* I wil'givryou one Scripture for this. ^InLtfJ^. 14. i6>i7« When God as toe mafter of the great feaft,rends his fervants and invicer met} CO come co cbe.wedding, thacis incruthcodocbacchac I have been doing althis while co invite poor finnecscd come CO Chrift. Now divers make excuiesi Tome bad!

bougfiq

^75

boubg^oxeo^ others bad bougbc farmef^ and ocbocsbad mairied Wives, wel; marke ( at cbe 24» verle^ the doom of cbc^ chacdul doc come in upon their invicacion, Vm" //((kidiGodJ tbofe men that vpere bidden Jhall never ta)e of my fifppcf^ Wbac! faicb God» to bis fervancs, baveye invited them co come in/ and wil they not ? No they have other thinjgs in their beads, their Farmet, their Yoke of O^oeDj their profics and pleafures^wbac wil they rejedfuch grace and favour, v/hen I invite them cocome CO the marriage of my fon, verily, faith God^ theyfhal never have any good by Jefus Chrift. Oh t it were a dreadful doom to be paft upon any foule, Gtxi forbid it ihouldfae paft.upon any foul^and yet when we come to 6-e of God in JefusCbrjft in the miniilry oftbe canooc fpeake of it without trembling hearts, :e, leaft iome fliould be hardened, and Co God by their irefifting of this grace of his, tbisnaany aod this woman chat fits upon fuch a ilool, that is not tur keo with thisOiace of GodoflFered injefi^ Chrift, they ftal never raft of my (upper.

Beloved L Sermons of mercy are noore quicker, than any otha: fiennons whatfoever, men and women may fit under a miiufter of the word, that may preach mapy wholfoine points of Divinity, and many moral truches^ a^uoft dirunkennefs^ fwearing, prophaningthefabbatb, deoeii, cozening and cheating, they may fic along time underfudia minifter,and Godmay be patient with them though they do not obey the voice otthe minifter: but DOW, when the Lord comes to invite men and wonden to come to his fody let them look to it then, God experts that tbey (houldfal down before that infinite erace ^ hi», and Ihould admire it, and their hearts fhouid be taken I with it, and they fhouid joyne with him, and fay. Oh I Lcxd, we come, and our hearts do clofe with this boun-tifulneb of thine in thy foQ,8c the negleft of our not pro* fiting by (iich (ermons, and cafling^out wbac we heare^ Inxittw it Dais boisx us doth the auickeft Teal up mens) -

17(5 MeoHi f itdt^ Sinntrs M Chri^.

heaoico cMdemnacion^ Te wil net come tome that ye mig^t hMe l^e. Wliecfore cakein what bach boen (po-keti CO you, dtid l4bM CO work it upon your beaten

^fl. You wil ky^^ere are many thiwr that bow been^lign topoorfinnerj to come to Chrift^ftbefe Hnng/ befo, triMtkthereafoHtben^ that there k no more ^a$ cometoChrifi ? boi9 comes it topafl tbdtriife heart/of men and women can fiand out againfi fiich offers a$ ibefe.

Anf% Would you know the reafon, Chdft bim{ei£ giyeskyou, in John, 6.45. afcechehad b ^*^'"^ fometocothe to him, and cold cbem chac bMid of life. Jefus anft»ered and faid i

noirmur nM among your feUoes, there were ,

muted againftCbrtlty abdChrtfts words did not (nrevtii with them i nonfatvel, chat cfae minifters of Clitift do DOC alwaies prevaile, when Cbrifts words, Chrtfb own. preaching did not prevail with CDany> but dtey did nnit^ mutathuyiy and went away from bis fermons, anddidre« jeft his fermons, at che 44, vtde^ faicb Chrift. There can no man corhe tome, except the father tobich hath fern me drav^ him* -

Sdieff;. You wUfiiy then, toby ate youfjfe^ngalMk \ppbUe to exhort people to come to him, t»e are dead, axu^ youbadat^oodj^akgtodeadmen?

jfjtf. To chac is anfwered, God the fiicber docfa ufe draw cbofe foules chac belong co his eternal etoftion' chemiotfhyofcheword, byfuch exhorucions ascbel God che JFather doch make u(e of che miniftcy of man, fee before poor mifetable fouk, the excellency of Ghrift, and fo to draw cheh: foules to him} and d JifyoudobekNietoGodseleftion, God wilmafceii&

Meanes to dram Sitmefs mto Chrift

77

God begin to draw you by che minifhy gf bis word, have you found God by che miniflcy of kis word begin co! drawyourfouies, Ob! do noc you draw back again, as loch CO leave your fms, co leave iucb a («veac pleaiure^ fijcb a pEc^cable luft, buc if God bach caken hold of youc hcKcs, CO draw you CQ him, OKI do noc you drav^back again.

Indeed che fctipcuce faicb^m^Mt^ are called^butfitv arc Cbofen^ few do come to Chrift, buc you areal called to conoe CO Chrift, Oh/ lee noc chacfcripcure be made true chac many are called btac few cbofen, if chou findeft God drawing chy heart, and thy hearc ready co anfwer uQto che Lord, chac is an arg|umenc chac chou ^rc noc bnely cal«^ kd, buc one of the Chofen ones of che Lord. T here are three waies chac God che(acher draweschofe cohisfon, chac be intends fiial be laved for ever by him. Firft he draws chem by che cord ( as I may fo Ipeak J of Illumi^ nation , by enlighcning their minds ,^ by fhewing chem whac his fon is. Secondly, Hediraws chem by che cords oJF mercy. Thirdly, he drawee efaein^ by feccing confcience upon chem, co put chem forward,when the Lord is draw- \ iqg che foul co Chrift, be makes ufe of che confciencet of men and women, co put chem on co come co Chrift* O! ch6u wreccfaed foul, is noc thafc -tike chou* hea^ft in^be iTordthe cruchof Goc^^- isic ncK itft Wotd" of che Lord i I jhaft chou noc now a gtacioiB aSkff Isid^ocaftiercy^chac jtfaou art out of "he! ^im day f and is k, J)Oit a mercy chac jthoa-art noc drowned in cb^fea? chac chouars brought to land 5 to heare otr^ moik offer <o~com6. u> Chci^ i Will chou yec go otv in xhfr fifta ? Wile thou yet jpche chy lufts*; before at chac ihiimce ^gMid chat is m Jefns Chrift ?' doft thou cliink this Wilbe {ieace h che ' oa^ How wik ^bou beabie cd look Godf in ^he facean-^ adttday-1 Its metey cjkft he^deft,'and Mercy <bou muft btve, or dfediou ai^C^i^%^ter ^mifiola&fe; atfti::wik thou: (oeStbi^faiec^f OHi^thatlhisL&tdWdtrldviiinyour

miirM fn Mlrvr^ pHc! ^itHrlr.! Th&ff> l^sirh been I *

•M^

i«8 i^armtiodf^^mSinm^mt^^hfi/^^

'hope by al chat.hachi)ceo (aid^ (ome llluminacion-about Chrift^ yea^ and fonie cords ofMercy have be^ faftened . iipon yoQC beaf cs.. Now if God w^uldlxic ft ic up conftf* Ciictf f ivea omimand tooD^ieoce^aDdTay^ never (uSa this fiian^ or cbis womao to bear quiec iUchev come co my fon, cU cheir hearci becakenoSTfrom al cDit^^ tbac binder tbem from coming to my fon, kc chem neverlie ai quiec til^cben, kwerea^py ching, if God would give clas comroaad co conCcteDce^tha^ fo many migbc anfwerto this iovkacion^Cbrift, cbac wben Cbrift faitb, come !C0 lie ye cbac are laden; cbe foulanfwers^ Lord I come. ^

mtj andlbofve rep^d bim^ Ibave hem in fime fof wardneffio€Vine to Cbrifi^ andn^ luftj bave drawn my heart bdckj^ain^ foryouteluf^ that the Lord ufeib to be quicl{ vintb finner/ vpben they have rejeUed bif ^racti novo haw you anyvpord ofxomfortforfucb^ if tbefejhal^ofhe ^t have abufed Qodi graa and metcy^ and turned bad^^Upon bim^ have you any comfort for If^cbi

I wil onely give yon one fcripcuref or chofe^aad chac is io Jertmi^$ ^j apd tbe 22* verfe, and Oh I thac the Lord woald (a<Vea<hi» feripcure upon your hetccii %etume yeback,fitding children^ andltm bealejfonr hackfiidimg/* Markj here is the aofwer ^ ^bold toe come kntotbee^ for tbou^artU^e Lord our Qod. Thisfaipcure incbenameDfGod^ dp IjDKfenc co you cbac havedSraWn back from the grace of <Sodj cbac once were ioagood franoe^ and now are back^fliders^ once more in the name of God dolcalcoyouy Oh I recuriie cbou badc^flider^ the Lord JeUis Qbrifl; is ready now co be^ chy badc*flid* ingf, ndw cbeafecrecj^ fay^ Lordl^com^iWd when ctoia comeft into cby clofec, in;ampre; folemn manner ao^ u% al ak)oe, rdieiie up chy foul co Jefiii Chra$^ wd fi^^

■^■WV*

i*.. lii

^-.-iJk

c ^ h twiing to Chrift^ refptH ^c.

ImA, cbou baft invited me thii day to ccmeto Chrifl^ iKrarLord I give up my felf, and all that I have and am I cotbee^ myeftate^ my Body, my honor, and all that I have to come to cbee: and then, not only tbofegocd dm^fball be made good, bucthepromirelikewife,chen Gbriftfliall give yw Bjeft. Thefe times are timet of diftiefs, aodthesefocefearonablecohearof BLeft, what*' ever tioables fal out yet if tfaou come to Chrift choii fhalc befafe tfayfelf^ Cbcift dotfaingage bimfelfcogiv^ReA intotbySouL

And fo much for tbe Invitation it felf.

CHAR XXIIt

Tbt ^oBrine oMn^ from the dependance of the pro-miieuponth^Wf^tatim^ That Qodwul have us iwm we are coming to Cbrft, to baverejpeSto ourfePvef.

NOv the next Aing that follow* is, the promifc that ChnA makes to poor Laden fibnecs tbat do come unio him, fHe will give them ^fi.

^d I wHl fffue jfou^effL

k k COO much for any creature to fay tbust Yea k wot too much boldnefs and ptefumprion^ for all Ae Aiigds in Heaveo to make thefe worqi as their own^ for Asm aH to fay thus. Come unto us, all ye that Labor and are heavy Laden, and we will give you Beft. Yet Nttipchiscext, thereis not oniy one that is ^eater than ffiwwii, but dot tbat is greater than all che Angela in n, and^mar that ever Jtved upon the Earth, tbat }mm nmp wi^ aUje thaXh^Aor and are heavy Ltf-

t««na*w«M«w«rv

mmmmifir^ftimmimK*

iSo

I I ■ I ■■ I M r II ] I ■< .1 ■ 1 / - - ^1— - - —. ^ .

dens ^ndItt?iUgiveypu%e}i, . They ?re the words of

the Lord Jcfus Chcift, the Spa of the Fatherj^

chac is equal with che Facber,^ God blefled.for ever.^

He Oiich, Come unto me^ ye that Labor and are heaayf

Ldden^ and I wiUgweyou %^. Thjs is chac.cbacabw

ive are come unco^ The gracious promife.cbac,Cbrift

makes co draw Souls unco btmfelfy. he will give cbem

Reft, And I wiigive you ^eft. And what more fie

Argumenc and Teafonable can chiere be ac chiscixne^ this

time we know is a ciine of trouble, a time of diftuibance,

there is much perplexity and diftrefe in our Nation, and

what will be more acceptable unto us than this, to hear of

Keft? this is cbac that Chri^ doth promife to al them thac

cpmetohim> chacbekeveinliit^t he iaitb, he will give

Ithemfteft.

I Before I come to open this gracious promifej which is exceeding ful of niarrow and fatnels, as we fhallfind, when we come co the .opening of ic. ilhalifirfty givie you one note, brief|yy!&dm the coniiexion of cheiie words wicK the former. Come m tne^ ye that Lahpr^ and 1 vM give ycU (P^eft. You fee Cfarift^ that be might draw Tinners cohimfelf, makes a gracious psomife of that tbic be knows will do good to iinners at the Heart, he will give them Reft« From hence the noce is th^ in die general. . ^

« «

That Qod tpouHhaveus^ efnenvobenppe are coming toCbrifl^ havefome reffeB to ourfihies^ and Cbr^ encouragetbuf incoming to him^ even to havefme . aimt at our.ovoiigood.

4

That is the note deerly^ from che Connexion of the words;

1 Before we open the promife (I will give you l^ftj faith he, if you comi^ to me, intKaeCbrifldpchfiro^ pound chat which be knows will, take the ^AJM^tso^ft* lers, as a great good um:o chem> co draw, (ImiM^ biiv»

jfelfs faeoceliay, tbe cote if ciccr9 That in oar coding, IcoJefosChrift, irislawfolfoms to have fomeaimctci i OUT own goody Yei» not only kwfal for of, bat we! OQgbt fo to dOf for we arc co look upon Cbriftfoas; -CbriftpropoQQds himTdf unto nsj not only lawful,! iliay, to look upon Cbrift fo as he propounds bimfelf-CO us, bnt it is our duty fo to look upon bim. Now wbcnCbtift propound^^mfelf unto us as an objcA to i dnw out Hearts tohokJicdoth propound bimfclf as. one wherein our fouls wligaine abundaiKe of good^' one All we fliall get much by. Now though it is trucf [ we (hould Labor to be above our fetves as much as may ] be, wefliould Labor to deny our felver^ in fome fence^ yet not fo^ but that we are to look at our own geod, even in our coming unto Jefus Chri(l.| Nowdiislroigbt (hew you in abundance of Scriptures, ^ ifltfaeTefyfirftcommi(fiontbat7efu3 Cbrift gave unto | ftis Apoftlesy after his RefurrefKon, tO go and Preach j throDgbout the world, he faithnnto them, in^I^r^ 1 6. ; ^,5. verfe, Qo ye into all the vQorldy and preach the j ^cjpel to every creature^ he that beleevetb and is ^ap-\ ti^ffiuil befaved. This is clcer, tbatChrift5!^oiild| Iiave us in our firft beleeving, to have anaimeatour own good. And fo w^ find fucb a kind ofpromiCe as diisisintbcTextj In Jer. 6. 16, vcr(e. Tous Qfaith^^ UfeLord^ftandin the walei^ and fere, and ash^for the j M patbi, vpbere the good vpay A, and wal^jbereirt^ \ andyeft}allfind ^eflfor your Souls. Inqufre sfter thr good waies^ and you (hall find Reft for y our Souls. ^ So diatyouiee, God jaopoundsjuries together wittipfo-' mifes, t^c Lord knows what is bcft for us, and wh'ar wil work teoft upon us, and^herefore, for us to think, that me muft btrt no aime ac all of any good to our fel ves in comiagtoCbiift, and that it is no grace, but fdf-love to come to Cfariftfor our own good, thi< is a temptation, Iftieak'thcather* this point, becaufc I know miafeni it is unto miny poor Souls, whom the Lord

IS

?i£a6;.;:8.4L.^

l%t

r ■ ■■ , I I

h comug t» thrifts nffeB^

if drswiogaaco Jefas Chrift, the Lord batb itken of t cbeir Hestrts from (infal felf; thqr wonld floc eo;of cfaetiitelv<& in cbe lufts of cbe (!efh a$ formerly, tfac Lord hath made chem willing to deny tbfir owa opmioo^ cbeir own wilts, their own affmionf, tbeir fonner waiea, to deny themfelves io thecomfofcs^thc thfdgs of this worlds fo as to prize him, and Cbcift^, attLbis waies^ the way of Chrift iiiore:than theyi prize tbek Tcrjr lives here io this world, and td(|br aU this, there comet a temptation npon them. I DUt, you feek ChfiA'oi^y to free yoafrom Hell^ and to fave you, and ctwrefoec it is but fetf-Love, it is no true Grace, becaafe dncyoa ay me at your felve^, rather than Cbrift, the Dtvilcaii-^ not prevaile with a Heart that is drawing to Gbrift|eb«, telling of it. Oh 1 but you prize your lulb motttkam Cbriff, or you prize your eafe more than Chri%or yon prize your eftate, and your liberty more tbtirChrift, or your life more-than Chrift, if fo be that the Devil (hai come thus and tempt,fuch a foul could io femevoh fure be able to aDfwer,and to appeal unto@od,e and fiqn. Lord 1 thou tbatknoweft all things knowefticis otIi»> wife» that howfoever my Heart heretofore went after mv lofts, after the world, after my eafe and liberqf> and I followed the common courfe of the world, aounde thoie things to be my greateft good andcomfon:, yet Lord, thou knoweft it is otherwife with me now^. mp Heart is fet for Chrift, and I can fay, from the bottom of my Soul, with that bleffed martyr LaaAert^ Nbae but^rift, none but Chrift. Now when the Hesre is goctljusfarr, one wouldtbiok thou mig^iteft be Aon the Devil, and come to get aflbrance^ I, faith the Devi^ though you be taken off thw far, that yoo Awt% am commie any known (in, and you feek after Cliri((, most j thaa your eftate and your liberty^ yet there n one thing more that your hearts is not taken' off froai| y«i donetprizeChriftmofiof all, you feek Cfcrtft tofim you from Hellj and bring youto Heavefi» thet ieii

fmiinkGhtiftfor, iiOdcbereforeltaiow j^«arHeartii fiotfighc tU ebts wbile, ttws tsii^a^ctKion thti feti&ecb iipbb ONRiy fliA). NkMv I ceof^ft, ic is a tenptatioiKfatc bUjMii fmtiy men) tbty do nottEDOW wbatibji fcmp* cation is, that 1 prize Cbrift only to deKver mt from (fcll, aiidbfiff^flseeoHetvefii tbis cemptaciofi is above the higheft forftiof tbecourfeof the world, then ordi-niry {mrfeflbrt* New the Spirit in tbe Text thus ao^ ftrmtlitftefnptattonitbeSoal Cbu$ anfwers: It iHrne, II(toibekCbriftto(avetnefrom Belf, and bring me to HmrfeA, the fealr^f the wrath of tbe grMit God under ^wh'ch I ftw ray (elf tobe, tnd tbe difptealiire of God» mu mnghty «fK>n ny Spirtti the Lord bath made my Sonltobefcilfiblfeof tbe dreadfvl breach that fmbath madebetweenhira and.iny Sool, aiui the Lord bath ^ifoitd the fearofctemitytofallapob my foul, and I ftnft to bt convinced Of this, that fucb it thebreacb betWRftGrodandmy foftl^t^attbefe it none but Jtfas GhriR^ tbe Mediator bf tbe iecond Covenant, that is fUetomakenp^ebftach^ and my foul malies afteir ttn St the Mediat^MTi^ at hte it propounded in the nurd, io tbe 60^1, to be a Mediator between God endmaokffldi fb«yiMiI«a^lcetafterhhn, and ctofeili wiA biA : Md irfitt can ^e Devil fty to tbti ? For my heaitddtbclofe wkb Cbrift^ in tbe way tbitCbriftik iMdced utato Me in tbe <Mpd i for fb be it te^denrdv God btttdelfAith thus, Xjddjbla^dd>e t»orU that he JkmfofAyfenlybegfAttn Son^ IbaJt Wbdfcwer belee-wtb inbim fixwld not peri fb^bnt haw }h)erla^iftjgLife. Thttt^dftttl^lbbikXoiiy as tfGod ihoiltd Ay tbot» Be ft falown niAbfOi^ O t»<Mr Mrdlcbtd (in1\il cM-. Mlret^ tbst ate it dhhger of ^terhal ^iJhiikigi 4bfct I tne ftnt fotth my wity begotten (6h int6 the world; M4(Hidl?r bia^ tmio your fbtilt, to the end tbit your iMri^tti^ h<ft ptii% httt have tveriatKhg Life. Tbut M inlert bik Son. Now then, wKen afcut Aki\ ht

I ' *■

184

- ri»i— • "'~~-— -^——^^—^^^

- ■ In cmrng to ChriftyreJpeB

i**-

the LordAall make it apeare to the fool, what theeicei-lenqT) and the glory of eternal life is, and the fool Ihal come to fee that the being delivered from pertfluog, and the obtaining of eternal Life, is only to be had in Cbrift» and upon this doth clofe with Jrfas Chrift, and tttk it fetf upon him, and adventure itfeif to lay the Weight of its eternal eftite uponChriftj the foul that doth thusreceiveChrift, {recording as he is tendred in the word, whatever ob je&ion may be to the contrary, this is to receive Chrift^ according uht is tendred in tHe word. Yet further, for the helping againftchis .temptation it falsful in this Teit, Cemeuntome^ and I p(?iLgiveycu reftJUow many poor fouls do come to Cbctft ibacchey might have reft, but then the devil puts dm in,* Ob 1 buc^you come to Cbrift foe youc owne good. '^I

Now for the helping againfi this temptation^ialliw* .' I. That the Lord at me firft converfion, doch^dioa* dly make ufe of the creatures felf-love, biic it! is Of. fidf* lo«e for tocnicy, and that is a bibber degree of £rlf-lav)Q| than tbcmofl prople in the world do actaineunco; Sooie people in the world they love chemfelvfts only for this preieht life, but when God makes a mati pc womaa to love himfielf for etemity,^ ic is a good figne ttm( ohe h^odoi Gociisupani the beartr and that che Lord docb iocead goodtibto that ibul^ when che Lord begios to make tbee CO love cby felf truly for eceirnicy, to love tbac that is cniis and of ecernalgood, it is a good figoe that the Lord dpch inten4:goQd unto cby foul.

, .2« iWhen.che Lord proceeds^ not only comake tbef robegjn tolove:thy lelf for eternity, that u to lof a that tnimorcalfoul tbac t^ Lord hath put into chee^buc wheq cbfXflrdcpmes.coXhewcbee wherein tby true good for

* /

fcet4ky'liss,;tbajc icdoth]yeincbis, tbac cbou; ibal^.tie flelrreiedftgrnTbe w^ach ofGod^ and ihakiiq^ ic cafl QVicofhis prefeuce, buc jfhalc come to have udion wiii^ God» and live, in bis prefeqcecochepraifeofhisGrao;

is to be had unto our felyes.

CO all eternity, this is thy good, this chou doft accoanc i chyhappinejsi thacthou maid be delivered from being! cafi one of Gods prefence, and that (be Lord would bring thee anco himfeif to live witb him, and to joyn with the Angels and .FaiDrs to the praife of his infinite Grace to Chrid eternaliy.Thou accounceft this to be the good that tboQ wouldeft have in thy fxlvation, I fay, the revealing of this to thee, and the carrying of chy Heart QDCo Chrift upon this ground, this is faith, it is traeGracej for here God hath fo twifted, (as I may fo iTpeak) tbegioryof liisownName, and the good of his I creature together, as they both are joyhed in one, and I fo the Hean may be carryed to both of chem at one time> ■ to joyn in one.

3- Yea faftbefs Let me tell you, when thy Heart loo4s at this as thine own good, and thi« is the Refl that ihoa wootdcft have^ whereas I fee^ >tbarby my fins lam jcatofffrom God; and fo lean have no peacie nor Re(l, jandlfeensy faapptoefs, and the Reft of my foul is, to I havf onion with that God, that my fins hath cut me off jfirooi, and that Pmigbt live forevertotbepraifeoFthe infinite and glorious firft being of all things, I fay, herein diongb thooaimef^at thy own good, before thou art aware ^it, and tbou dofti i: may be, explicitly Reafon Imtb thy own Heart; bat J do regard God above any ;goodinffly feif, yet in that thy Heart is upon it to that eod, that tboamayeft have union with the Facher, and ;iiTeetemalIy withbimtotbepraifcofhis Gt'ace in his £on, I fay, in this ad, though thou art nor able expll-Scitly to conceive bow thon looked at God above thy .'iiflf.. Yet God fees it, there is thtt work of God fn thy Heart>to r^feGod tbcreab^^e thy felf: and therefore, tboTf poor (toners, ^tbat a/re much ^alHided nndertbe ^»|enoiFtbeir fint. Jet th^m borLaboj;an4Eye.Gdd, fe IS to look at Cbf ift a$ one chat is a ^ediacor between Go^utdthcm^ to bring God and thelt/ouj^s togethc/^r<i.

«vni#ar^tc 4nA thftt nmi^A nAf rrnable.thcfnfelves with I

H^»w^>

u

Of the 1{eft pr6mfedly Chrift.

anfwering uy^ further that cemptatiob, O 11 come to Cbrtfi', but ic is only tbae I mighc be fiiv^il. I do not know that inailtbe Book of God fto gi^ yoti tlSs dne note about it, and then we pafs from Ais point) tb^t wt find this as a note of an Hipocriteyibat he doth love bis own faltration too mucb^ we never find it as a note of an Hipocrite, chat he doth come to Chrift that he mi^ht be faved, and feeing the word ofGod doth not feticoiit^ as the note of an Htpocrite, let not as noariihthis temp-tatioainoar ownHearts» fo as to binder ds from com^ ing to Chrift, thy Heart wouKl have Reft in coming to Chriftj therefore come to him, that thou mayeft baVe Reft* And tbxis nmch for this note from'the ConflbU-ooofthepromife. Come to Chrift for Keft*

CHAP. XX'IV.

Of the ^ejt promifed byCbrifl in general : ^*wl that there h no ^efifora Soul out of Jeftn Chrift^

B

Ut now forthe promife it fdf. We i*ead fai tfte i6J of/pi.tbe(irRverre, that Chrift fries, Th^SMth of the Lord Qod k upon me, becaitfe the Lord bawA-^ ' oynted me to breach good ty dings unto the meel^ be IkUb fent me to bind up the brokgn Started, toprocfdOke li» berty to the Capitn>eSy and the opening of tbe^prifin f# tbofe that are bounds to procJaimetbe MceptMe lC€ir9f the Lardy and the, Hay of Vengeance oftur ^od^ tm comfort ail tbat ^Imrney fsrc. Here we hate a piOf be-cy of Chrift, and in this ray Text, this propbeCy " Chrift is fulfilled, Chrift is come herein theTMrt, Preach good tidjngi to the meek, to bind lip the IML. Hearted, tofroclaimeliberty to tfie Capttves. Hid d

f Of the (^ frotmfeib^ Chrift,

' _

COBUiocdio this ptom\{eJLwilginfeyou ^eft. Reft is cbAt that til cteatores io cbe world defire, the end of all motion ia Reft, fo the Phil^pbcrs (ly, the endf of motion is i|aietiie&, it i^ the end of all mottoo. whatfoever, if the creature were where it wonld be, and had what it would have» then it had Rc^ft. Bat now in-motion, what is the Reafon tfaattbe fire afcendk upwards ? but becaofe the proper place of the fire is above: and that the Eactb^ aod all heavy things fal downward ^ fiat be-caufe their proper place is below; but let them be where thev would be, and have what they would have, and then they are at Reft.

So it is with the ruioiial creature, when t!he rational creature is in its proper place, that that is the proper place for an immortal Soul, and when an immortal foul comes to have the Capacity of it to be filled, when it comes to have what an iifhmorul Soul is capable of, then it comes to have Reft, and this is a Reft that Cbrift doth promife here iaiiie Text, and I mt giw you %^^ : that is thus. If you come to me^ you (hall fir ft be deli* vered from all your burdens, frofli allmifery vhatfo-cver. And Secondly, you fhal be where you would be, and tnjoy what you would have; fe that indeed, this promife concaines (he freedMse from all evil, and (be enjojpment of all good, there cannot be Reft until there beafffcdome from evil, and in injovmentof all good, that is the general here in this promi6> I will give you Reft* There is a great deal of diftrcnce between the Reft cb^t Cbrift here promifeth to give, aod thatfihat men feek afiter in ^be world.. We read of the Rich Ghitton in IjAs^ la. faith he,Seed tfik?tbimcafi^ Sloul fecjItRfft? fortheword^iereintheiGreek^ iris of tb^ l^me t^t here this word is in my Text, of Reftg Sool laiethiMMfe, or Soul i>e at Reft, Why ? ^(^rthfi^f ha^jgoods UUd uf fox mtrnj Vearu H9W QiarJ^ «ne dt^l^Hice pi die Reft of the Soul of a vdi^ditng^ »n4

^^ ^mtk Af tlUSon! Af a/Chriftian : A .WttHldtUfliate^,

Ko (I(eJiforsa Soul out ofChriftk

Soul take thy Reft, for thou baft tneat} aod drinlc, and thoa baft goods (aid up for i^any Years. A.CbriftfMS Reft is this, Coite (faicb Cfarift ) to me and I wiU give you Reft; thcReftof a Chriftian, it is in th^ Sonof C^d, it is in the Mediator of the fecond Covenant, ie is in bim that brings the Soul unto the Father, and brings all the treafure and Riches of the Grace of the Father unto the foul, it is in him that ^ Chriftian finds reft; and a worldling oniy» in.meat, and drink, and other things^ as we ftiall fee more afterwards. Thus in general what the meaning is. *

Now in this promife of Chrift, there are two things to be handled; the Firft implyed, the J'ecood ex-preft. ' _ •

That which is implyed is this, That there is no reft id the Souls of the Children of men out of Jefus Cbrift, tfaat is plainly implied. Come to me, and I will give you reft. So that here is plainly implied;' That there is no reft for an immortal .foul out af Jefus Cbrift, it can have no reft out of Cbrift. And then that that is expreftistbis. That in Jefus Cbrift, as foon as the Soul comes to|have union witb Jefus Cbrift, it ftiall have true reft indeed, there is ful reft to be bad in Cbrift.

Now for the firft, That out of Jefus Cbrift, tbere can be no reft unto the foul: As we read of the Dove tt^it ^oah fent forth} when hts Ark was floating up and down on the Water, hefent forth a Dove, and you find intbeftory of ^oidj there, in Qenejiff 8. 89. Tbac when the Dove was fcnt forth, (he new up and dawn, but flie bad not wbereon to reft the Sole of her Fooc, and tberefoic ihe conies flying to the Arke again: lo ic is wiA a foul that is not in Cbrift ( for the Arke was a type of CbriftJ it may floate np and dowu in the w^rld h^e, butcertainl^s dietc is nothing for the foul to isft'ic'lclf

upooout of Chrift. Indeed, we ready chac when Tfpab

<€DCforcha Raven out of diearke^ the Raven canieno

matey but the dove cameagain, and the difference be*

cween che Dove and the Raven doch elegantly exprefs the

diifecence becweeirchofe ibuls chat God bath an intent to

dogoodunroinChrift^ andchofe^batare lefcby God,

and have no other portion appointed for chcm than che

tbi^gsofchiswockl: men of this world whom the Lord

ioteras no higher good, than the things of this world,

cheyareiike the Raven, they flutter up and down in the

wocld, but never come to the arke, never come to Chrift ^

che other that che Lord hath an intent to do good, unto,.

although they noay for a while be floating up and down

here in this world, yet fo wil God order cbings, that their

fouks fhal never have any reft and quiet, til they com;

to Jefus Chrift, nothing in this world fhal farisfie them,

but the Lord wil make them feek to be fenfible oE any

emptipefsj thac they have not tbac .good rhac their

1 fouks were^jnade for 9 no reft %o be had ouc of

Chrift. . (

There is a Scripture or two that is very obfervable. I

might Nanae multitudes. But I (hal concent my felf with

one or two. Thac place in Ifa. will be fuiBcienc if I

Namenomorie, ic is in the 574 Chapter of the prophecy

cf Ifa. and the cwo Uft verfes. There you fhal fee al

iioen that are ouc of Chrift defcribed in this, of having

I norefl;, jthe 20. verfe« *But the vptch^d are Mkg the trow

ihkdfeai^benit cannot rejl, vpbofe waters cafi upmyre

\and dirty there i$ napeace ( faith my Qod) to the vpickc

ed, or there is no reft, faith my God, to the wicked: yee

'Cbacarecnarinersknowwhacatrotibled feadot-h meane,

afeatl»t iscroubledcAftsibcth myre and dirt; and juft

tfausisawickedmansbeart, ic t^ like the troubled fea^ it

|ca(h fixtb mire anddirc.

I And as w^hen the feais }t)oft troubled^ ic cafts forth ;QK4ldi.cCj io-it iswtcb wicked men, when wicked men l^iaoft.ttSlihled, then they caft forth moft wickednefs.

^^,t\ < i..>,.*w

190

^^(efifir 4SoHk<mtofChrift,

-rr

Sbfomtimcf ic may be^ your find ic, wteo yooare to a /I'onne at fea^ fotDekindofmeir^ mfleadoKaekingGod and praying unco Godchey fal a curijngt and Cweaving, (ind railing, audio their heacci^are ixictt« trouUtd, rfaao the troubled fea^ and ckeceby cafl: out more fikbamlcfoQ out of their heaccsjtfaan is caftouc by ehe croublsd fefl% Qk: if not ac tea, yec whea they are fattc at land, at aieii'Obac have no reft and peacis with God^ every- tiling crdnhies theiii, having noc reft in Chrift, cbey are troubtod in their family^ and wir.hiheir QeiglibarS;^ cbfey d^oaA imth nothing but mite and dirt ^ oatbs, fv^eacir^^ acxl Uaf* pheaiing, Ohl bowdochey come forth of wicked men when they are croft ac any time: when you fee ic any time the husbandj or the wife to be croft and tcouUed^ ?vbtft3 you fee them in a diftemper, and tear thioa fwear* ingyCucringyCailingJblafphenntng,fpeaking wicked fp9edbr es in their paffion, remember this text, of the 57^ of j^ the'20. verfe. That a wickedman is like the troiMed fiia that cafts fotcbmireand dire. Ob ! that you wouldre* member it, and apply it to your own hear ts, is it thus with my heart, I fear that there atenEiany, whole con* fciences tel them,tbat this text doth lively let forth their hearts, their confciences eel them, that when they are troubled they c»ft forth mke and dirt^h! whatmtreand dirt bach been caft forth by many, when they have been in (rouble 1 do^, that the Lord would fettle cb» text upon your hearts, fortheLordiaiestttsthe wicked ouid and womah,when they are troiMjled that docaftfortbcfais mire and dirt. But the fpedal tbingliimeac isio tfaef nextvede, Therekn0peac€Cfutbmy(^od)tothevn^ eel, no peace^^io reft, this is a truth that dotbbdosigunr to al men and women that are out of jfefus Chrift^ cfaece is no peace, no reft unco fiheirfoules, andatiiedMhdeay al kind of reft that fuch a one can have, fo you laay ob* (erve, what a confirmation there is, SMAmjf ^od* Ic is God chat faith it, as if the prophet ftiwlafiiy, I am now preacbiogiaoto you about chereftlcftoMiditiOB chac

N^^y? fir a ^9ul out ofChrift. 191

ymtcein, remaiaingmyour naturaleftaC^^ asuncoct* 9crcedto6od» ivbile-I am preaching of thiy^. it wil be a kd cbiag coyoU) ic ka fad argument you Wil fay, the prophtc tell usf there is no reft, no peace) but as if the prophet fliouid fiiy, ic is not I that faith it, icisrnyGod, chic Richie, God doth pronounce chisiipon every Qn-| godly man and woman, ihac there is no|)eace, no reft juncofucb^ let the world Uve never fo much reft and ipme.tbougbthereflioiild be no^war abroad iti the world, yer there is nopeaceuntowicked men, noreftunto their follies* Iflial demonftratethis morecleerly afterwards chac there h ho reft nor peace ro any wicked men in the «orkh,tli0«gh chey feeoi to others to live in never fo milch €1(^9 KfNmpeaee#

Further^ taereis nb'^ce to Che widntdyfaith myQod -, icisnoc I(ahfa-cliepropher, but God that faithir, ^her-by he would teach us this note, Hhat when any minifters ^f Godpreaehetb that whicHif hard tous^wefhould 6on-fiderttatitisnoc their words, but Gods that Ipeakesto iten^diat God that tirt] miifceal good, thtft he fpeakes by kfaem^ wtiicfate actocding to his^ord, acodtding to^hat iMtfii^b iohasword'^there is no peace, fait h my God.

nvffanr^ cHere i$nopeace^ laich my God, it may be that maajrwould flatter y cu, 'and fay there is peace, and thefemintftersdobuc troul^people, trouble confcien-CCS, «id what Heedbfdrtauchftir, what needs fo much a dOe, no qucftion the prophet did z'tcne at thefe iilfie prophets , a^ there were many that 'We reade ik in ^atab and Jerem^ chat ayed peace, peace, irfMQ ttare %raiiio peace. There was many falfe Prophets tltttlnred inchofe dmef, that faidtbe prophet ifaiah [poeadietbeoyoutbiogs that are too4iara, God iinter-etfldy aBd4]sl>i^.wenot aliAlirmicies?'and therefore it is burciiAing'in'Godsnkercy; anddo wenotdoks others do} iindivStkope itihall bewith us as with others at the haft, sndit isMtrepentingac laft: now in oppoHtion to |4ll^iefe^.'fiuchthepropherI/!tf^ cbeteistK>peace,faieh

No ^Jifor a S$ul out ofQmft.

myGod, lecaUchefalCprophers plead whic cheywill^ lec them fay what they pleali^, ytt my Godfaich, toe-' very wicked and ungodly man and Woman^tbereiisno peace CO their^ouk. -

Further, It may be there are fome chac cheir ovra Hearts lyouid fay, peace, peace, as many men and Wo^ men, chac when they hear out ofche wordchole things that are very dreadful, and do come very near co tlieir I Confciences, cheir^Confciences tel them this word bf God ; neerly concernes chem, yec they will be ready co bleft chemfelves in their own dioughcs and fay, nocwubftan* dingitfliallbe^ieacetothem, ;uft as werSad in 29. of IJeut. 19^ and 20. verfes, faith the Lord, Irpaleomeio paff that if any man v^ben he heares the voords of tfe«r «r/e, fhall bleff himfelfin bis ^tart and fay j IJhaU have peace, though 1 vpalk^in the imagination df minel own ijeart ; the Lord j»ili net fparebun^ bat then the anger oftbej^ord and bk Jealoufte fhal ^mocAg agsinft that mdn^ and all the curfes that are written intkk ^ool^fhall lie upon bim^ and the Lordfhall blotout his ^ame from under heaven. How dreadful doth God fpeak, and cd whom? TocbacSoul^ that ihall bear cue of Gods wordy that there is no peace^ no Reft^ unco chem in that condition, jn the way cbaz be is now in, ylecic maybe, faith cfaeLord, when you (hall hear pronounced this day in niy wordagatnft chem,you (hal haveaiaiiy in your audicor/ (hall fay, lihall have peace ctiqugb I walk in the imagination of my own Heart; No\f we do noc ^nd fucii a dreadful expreflion in all the Book of God againft any, as we do againft. thofe chac ihall lay, they (hall have peace, though chey walk in the imagina^ cion of their own He^c« Now hear^ faith tbt pf ophec^ may be fome of you will fay in your own Hearts; #lhaU have Reft, I flial have Peace, but faith che Proiphe^' there i^ no Peace to the wicked, faith my God, chough your own Hearts fay, you (hall have Peace, and whic need we trouble oucfelves with the Minifters words, Uic

mfGoitiiAj(knti$DO puce coxbe wiaked:tnrcbUikf^ hocwehtwapkcr, diKfpftkcs of wicked men'

hfifliiffofiKioafamcwbichcbeCbiircfa fpeakf ofber (elf* io L^unen. ;• 24. 7%e JLtt^ liriii^ portumM fahb wifM^berefort wil I hope in bim. Now lee m obfecve, #ccbtfttmriviicotbeCbtircbfpeakesth'»^ tbe

L(Md if ber por^9jlAie w«s to a vfry tfflided eftite jand coadkioPt wd icquff betl)ft£ bereneaiiefi wooid %, dttccbeLoid bt4€arfitkei| ber, and oegteAed ber^l but, igtififi al tbecoenues io che.wQrldy ber fiicfa prevailed, lacliaTes, Let tl tbe devUs io bel fiiy wbac they wil, let al tbe world fay wbatlhey wil, yet my fool (bal fay^tbe Ufdismyponioo* tfaatis^ tbatfaitbcbat Godsfptrit batbwtoogbt in my fcml (hal toableme to (ay tbattbe J^rd it my portion* So 00 tbe contrary, wbeo wicked jaMO areio profperity, and feel 00c tfac band cf God. epootbem, perbapsfrienddm^y flatter tbem, fdfepro-: Ipbemitl flattsertbem; may be tbeir own bearts wil flat* lathemfelYGs,butoowtoaofwcral« faitbtbe propbet, tbne>iMK> peace to the wicked, fiuthmyGod, my God (aitkjc.

fncfefythere ianotpeace, iaith mySjod^ no reft to nf.ootfdfjGfarift, diidiftonoce, from wbeoce it comas ikat wicbed oicn cm have no peaces why they can have Mwft, it>fTom iGod« kit-Goid tbac wilnot^gifieit, iGodisagjunAtfaem. There are many wicked men and ■WMi, aebofeeQofckoees-afe'N^ntobeioiigbtened^ riDiiiyttimei JMWtffOabk'Ofifiiritf add w^^^ ihayijwiairciitttfae oifibe^ ahey^ne acoidfled, and wihen iley^Miboiittbiir ItfoeCiln the dlay, diey are tcM-Mod, doiidiao thwMnelKmey thcq^ ace woahled,and iMmabk^M dityicaiife taflw bibatvCioablea

Mow pet baps vyon faate auit ikoawn what, iris dbtModbleftfM, hatAi9mMtmifd.'5^^ aBd)Cheiall

^» ark yM.whafc<siiathat tronblta ^ymi^ iiic the 1

itli9Mi,iw tikeafl«er^tbe difpleafiiceof I

Na rift for dfoMlota ofChrtfti

the almighty tbu is upon yQu in cbofe wayes that you have walked in, and therefore ic is cbac cbe pcopbec brtngi the name of ^od, to (hew whence ic is cbut wicked tnen can have no peace.

Ffirther, Ictsoh(ervable,chacheadds,itis^>God; he doth not fay there is no peace, that God faith^ though that had been enough^ but my God, chacit chas, as if the Prophet fliOQld fay through the mercy of God, the Lord bach re veiled this mercy to me, and my Soul hath foiae intettft in this God, and iince I knew God in Jefus Cbrift, my foul hath found peace and Reft in him^ and he ismyGod, and bath revealed himfelf to me, he whofe mind my foul is to fome mea« fure acquainted with, my God fakh* there is no Peace to the wicked^ And though however others may think, kis a ftrange thing to tel ungodly men, thatthey arein a condition wherein they can have no peace, when tbey bear of the dreadful wrath of God againft all ungodfy* nc6Y0 be revealed out of the word, yettbofewhoare acquainted with the waies of God^ thofe who know the holinefsand jufticeofGod, thofe who underftandthe mind of God, thofe who are acquainted with the fecrets of the mind of God, thofe men know^ thu there is a fcalicy in what is declared againft fucb and fuch wicked men, tbey can fay, chat to Aich there is no Peace, they can wonder howitispoffible that fucb men cangooa quietly in their way, tbey wonder bow tbey can eat their mieac in qiiier, tbey wonder bow tbey caaQeep it <piiet, ibey that know what a breach fin bath made between God and the Soul, and know what a wonderful work ic i$ to make up the breach between God and the Soul that (lubacb made, tboft flMsa can underftand this, and fo wonder at their iacuriiy* Tint is die meaning ofithe prophet! worda in Ifaiahf There is nc^ peace to tbewicked ( fititb my GodJ as^ hi inftanc^di iathoCe words in the relation be bath to God, (kith my God^ becaufe be knew the way of God, be knew a wicked |

man conld bave no peace, others that knonr not the way of Gods chey think wicked men may bave peace i t% now, come co fome men, and fpeak or the natural mans Eftate, and bow we are all Children of wrath, and of fin, and of the feverity of ^ods jaftice, and bolinefs; oow a carnal heart, who knows not ^od, he thinks ftrange of this, and thinks, people arc troubled more tbanneeds/, butnowcome to another that underlVands what the way of (joA is , and knows what the w^y of ^od is in making peace between ^od and tbefiij come to one to whom ^od hath made him-felfe known in Chrift, fuch a one wil prefently fubfcribe xib al that is revealedof the wrath of ^od^ and of the ho* lynefs of ^od, andof the righteous judgment of ^od : tfaostbe prophet doth, My ^ody that (|od, that hath revealed birafelf to me, he faith, there is no peace to the

wicked.

Furth€r,there is y ec^^rther note, there k no peace to

the kvidced^fsiiih my Gflpbere is this noce from ic, Tl|ac it is a fad things when fuch as are wife^Godly and gracious^' thac.are acquainted with thewayes of God, flial think others condicions co be naught, when fuch men (hal be fufpicious of it, much -mote it they were able to fay certainly what their eflratesare, but when fuch as^te wii^, and boly,and walk clofe wicb God, /when they flial fay to you,chere is no pe^e^you bad need look to it ^ is there any godly ivssxA of yours, whom in your confcience fou beleeve is truly godly, tbacwalks^'dofe-wkh God, and faith{uUy'w1thbim,andenjoyes ccmmunion with himi if f(ich afnend ihalbut ebiokyour coedtcion co be naugh t ic is a fad thing :thus ic is,when the prophec faith^ cbere t^ no p«*^F^ to fuch andflKh wricked m4n,laitb my 6od,€^bac if tbroii^ Gods mercy^ Lbaveanimerefbinhia), and in faWname prottoiimichts, that (ber^si no^^eace |o fuch and fuch wicked men.. . .:

ts.

>.«

>Ji

«.

f*"

LI a

CHAP.

^ ' ' ' » I 1

■ -^-^ .|

CHAP. XXV.

Six^BudfoHf of thiformerDc^rine. i. TbefmAonf ~ oftbnjt h departed frdht Qod. 2. <Ew7 man fcy n<jiMre A drt efte»B> to Q'od. 3. 'Eowry man iy «tft«rc * boifna wer to the jtifttce cfgodto mr Cwertowhathe candjatgtbimvnA. 4. In a man okt bf Cbrijl there k every thing to diftptiet him. % <Every one otit of Chriji k condemned. €. Such every hkimeht may be Vlttnged irito a gulf «f Wiratb.

WELL, Becaufe this cexLtech taken ap fonae time hitbe opening of it, Vhach much in ir, Iwil name no othtc than this j fnr this indeed is fuiBdenc to prove, that al out of Cbcift can have no peace noc. ceft utttb their foules. Would you know why, and how sc I corner CO ^aft, thatf(of<e»fo«tared«tofCbrtpc4«fe*»B «Reft'«»t* tfeeiffottte/» lihal not ipend much cnneino> Btnltig what I have to fay,but thoTechat are to be deiir-ered for the opening of this point ar? exceeding dieadiul^ the* fpeake dUeadfuUy w thofe that ate out of Chrift: but now becaufe you have already heard fo much, dfche wilHn^efs of Jefus Chrift to be reconciled to y ou, and hia invitfitidnofyouiocome cobim, MdIhav«fomuchif> ■ tem^atd^ to deliver to you, about the true reft chat a h^ leevthg foul Hath in Jefut Chrift^ therefore I may tahe Che more Uberty, to (hew unto you theteiUeff condition that «very foul K in thtttrotic *ot Jefm Ofaiifti I wil do tc v«cp

Ibceitly in tbefe particulars, » < .

Firft, Certainly, a foul out of Chtift, can have no] «ift, becaufc it it departed from God, know dii», uu^

Ihklig/^. (f^fifim Df^iw.

Oki ibac cbe Lord would make you ca koov kg chtc •very mp and woman naturally is departed from God^ if goDc from God, from the womb we have departed from him, & there is a great diilance between God & every one of our fouls naturally ,al the union we come to have with Godyitis in^ fon^ic is in Chriff 9 therfore^til we come|co be ID Cfanft/.chere is a great chafma^a gulff a depth, a vaft diftance between God and al our foul^, and this is one of the firll things that the Lord is pleafed to (hew, arid to convince a foule chat he is about to fave9 of the great dif« (ancethat there is between God and the foul natturally, QQW ic is impoiCble for a foul to have reft that is depar* ced from God^ for God is the projper Centre of an im** oioctU foul 9 as ^ofej faith in 7/^^ 90. JboH art Mr habitation y the £qu1 can have no red but in God^ focGodiscbe proper place of an trnmortai foul, ti^etrue goodof an immortal foul it is the in;oyment of an infi* oioegood: now if the foulbe^arated from tbac which ts d^ true good, and proper place ofir, it is impofliUeic iKNdd baveany reft* In the i z« Vfalm^ the latter end, ttis£udcifcbewicked« Tbemckpd waH^round abmt^. die weeds ate termed in the old Latin, in a circuity up ip4dow% but now a so^ly naan, walkesinaftcaitlint, hegpes CO cbe oetiter, m a (uait line to God as the center, amlchere it finds reft ^ l)ut when it is in.its natural ooodi* cioD ic walkes iq a circle, yp and downe, feeking^foc reft and finding none, as ic is faidtif cbe uncleane fpir ic in the Q^pAy that walks up and down feeking reft,biK finds none; fo icis with men in the work), they would fain have c^ 9iid iedc Comewbac ihat is good^ but finds none, far tbey ^cSMKtoii from 43ed rhfit is the cinly reft of an

Seooodly, not only ifo^^ buteveey man by nature itah eneiM coGod^ and tbcicfdre cannot look upon God^che Muttp (fKamlk firiyDeingof aluhittgs wirjiouc (ckoc i£ behsfMs bioii wman/oc wpman.tbacknowes what

God

, 1^

i p8 The ^afoit tf tUfornurpo^nni.

God is^ thac is able co look apon hrm wichouc terror in his natural cftate, and therefore ic is not poffibie they can have any reft folong as they continue'enemies to God, and thac certainly, is the ftare pf tvdn by nature, the Tcripcurcfisascleere in thi^,''aslin*any onepcint of divini*-ty, tbacweareal by nature enemies to God, andcanft Lhou be at quiet when thou art an enemy co God ? think withchy £elf,it may be,rbou haft flept quictly.lived merrily, and eat and drank with a greicdeale of peace, as^ou chink9 but this ]s your condition, thac you ate naturally an enemy to the infinic, eternal firft-being of al things. '

• *

Otjeff. You wil fay. If we do not know it,' we may

have reft.*

4>4«/rb. Juft fuch a reft asa-roan that wereafleep upon the top of a maft,rrue,he doth not know his danger when he is a fleep, but yet, wil you fay^ that the mancdn* have ctue reft when he is there $ fo thdU^ men do not kiww what chetr natural condition is, and though cbdr (ecurtcy have a kind of taife reft, but ^il you cal thac reft? wil. you fay, fuch a man is gone to bis reft, thac is gone cc^. fleep upon the rop of a maft ? - luch a reft haft cbou had althe dayes of diy life bjbfore cod-yerfion. ' - - ■ "" ^ .

Thirdly 9 Every man by nature is guilty, is bound o-ver tothe infinite;uftioeofGod/oan{werforalthatthe Lotd hath to charge him with, to •anfwer'id befote cbe! Locd^ and to fatishe tht ftrift Law of Godsdiivine ivXikk < forahhactheLoid hath tachargehimiMiih^andHs'drisI man in a condition to reft ? can this man fia^ rdl^, if Be do but undetftand this > If a man be found guilty, and be ^ bound over to cbe Seftionsor AflHes, cruiy,cbat mtn wil have little reft,. cil be have got hknfelf free'} for ^ foul t6 j be boundoverby the infinite^, acehiail GoA^ ni^ bound over CO ecccnal jiuftke for whacevec cbe Loi#tnAto |

The ^a/ons of the former Do8rine. 199

cfaatgc fcifii Hril^9 is chifiacQRduion coreftin? chisis ^condtdon of€| out of Chrift, of a foul before k comes

Fourthly Noc onl^ is a man guilcy before the Lordj but whacfoe^c cbece is in one co difquiec Him in che world, tc is tiie condition of fuch a one chac is out of Chcift. Wfaae jtril 4ifquiec one ? co be in debc^ will fioc cbac difquiec one ? co be in danger of debc^o be arreA-ed as foooe as be comes ouc ti bn dottres, ca n fuch a man deepquiecly, or eace his meat quieilyy and drink quiec* lyi Lecmetel you, chac al the while you are ouc of Cbrift, you are bdebc unco cbe inflnice and eternal God, and bound to give facisfa&ion foe wbac cbe Lord bach co charge yttuwitba), yea, and for ougbc you know, the next creature that you have to dealwichal, may be as a Sergeant, fenc from the eternal God, to lay bold upoil you, to arreft you,and cocaft you incoprifon, until you have paid che uccecmoft farcbing* 1 remember J have read cf^^kfim Cafar^ Vlutarcb reports of htm, tbac be knowing of a Chief n^an in ^ame, chac was much in debc befenc co buy che pillow tbac tbac man lay upon; certain-ly there is much in chac pillow, cboughc be, chac a man in fomuch debc could reft upon: only naiqg thus much^ diac it is a ipigbcy troi|ble, and a reftlefs condition: that fiicba one is in, chac is in debt i i^ that be To, then cer tain"-ly, every manand woman out of Cbrifl is in a reftlefs modition, for they owe to God the debc of puni{hment, bcuttfe cheyh^ve E\qc paid to G^^the debc or obedience, and God miift h^^e his debt paid, either in cbem« (elvo or in cbeir furecy, and thy furecy is only in Chrift, and Chrift undertakes to pay for onlychofe cbac coflAe CO him, whom he bath invited co come to him, and if Cbrift do noc piidertake to pay the debt for you, you moftptyicyowfelvf^, or be caft into ^ilbn ^ and .chat iscbereafonef^tiedanruied lyingin.hel forever, becaufe chey lye co poky the debt of obedience chat they owe. CO. (^,-and cbetefoce the fcripcure cals out

^ I

*t^

•Mk

!200 TlH^^9itt6ftl}efonHeri)0Bbrim.

fins, our debts, if yoa enmine qhe fisvcial expcefltois^ cbe eving|eltfts, one fatcb treTpaffles, the other iMct^ wherebj; it is. apparent, cfaac Cbcift did never intead to bind his people co ufe diofe very wordr, but only fli^w a pUcforme and a pacecn of prayer, chat we ate to pray to that effeA, this is an ai^gumeoc that no man can poAftty ^nfwer/for-one EvahgeHftliatb EheLordefHrayeriBoiie kind of words, and ehe other Evangriift Wh the Lords prayer in ocberkind'ofifrdrds, one faith, foimvc M our crefpafles, and the other faith, forgive us our oebes jbomt it is true, chey come co al one in tff^^ I but then fay I from this, that it is not ChriAs Intention totyeuspunc^ tually to the words that he fpake, but tomake die prayer of Chrift a patcerne of prayer to us, fo mucll far that point.

Fifthly, for this condition, the reftkfscondieioD that al men are in that are out of Chrift, it is this they; are not only debtors and guilty, but every one out oF Chrift b condemned, ncx only bound over, a prisoner'may be bound over, I but he may hope coefcape whenlieconDM I cotryal, but this is certain, every man and woman cmc of Chnft is a condemned creature^ the fencence is pa^ «kea« dy upon them. I wil give ^foisi a deate -fcnptiHe 'fer4r, injohn, 3. 18. VeibatheUevetbnet UCMfiifJ^mh^ defnmd already^ not ondy he (hal be condemned ic tile greatday of judgment, hue be is now condenmad, lie is condemned already. Imight giveyoudivers other Sa^ cures, that in 9^9m. 8. i. ^mre kno cm^dmkunimt^o them that are in ChriftJ^ufyveho ws^natafkribef^ hut after the Jpirit^ this doth plainly imply, 'ebaC'Chei] there is condemnation to them that are not id Gfacift/tMKC do not walk after the fpirir, but after tbeflcA. NowcM any man be at peace when hessacoudeimied etctmre? would yt)u think, thata man Bhat weiv Coadmtdetm, yourAmfes, the Judg having paft the feaCeneedf .upon him, if you fhould come to fudiaman tnd—. ^i^raiafleep, would you not tay, alas I xukj^mdkacife^i

r

" _ ■ I ■! I 11 I I ■ ^

The ^afins of the former DoBrine. aoi

Ooyoadithkcheiiie^tii anighc of Reft cbac is before cbeeaepitioDoEacoiidemQedman? Novir lee me fay to yoOf cbac cbofe cbac ace ooroe co Chcift, cbey know cbac (hek conditioo was fo before cbey did come co bim^ cbis ii a ceccain ccucb^ cbac til you come in unco Jefus Chrift lodbeabeleevecinbim, you are under cfae fencenceof coodoDnacioD, lie cbac beleeves oor, iscondemned» you tbac «ralk afcec che flefh are under Condemnacion.

You wiU iay) God forbid^ we bope we are not con-dasDcd Now tbf 8* of cbe l^(?m. tbe (irftverfe; will Aev you co your fiices in whac condkion you are in^ There k no Condemnation to them that are inCbrift. iWboarecheycbacafrinCbriftJand delivered from con« 'domucioD i T^hcy ace cbole thac walk not after cbe tlefh but afcer che Spicic. Shall ic be caft upon this now > I docfaaUei^arcrySoulcopuc tc upon che cryal^ cofee wliecber c£y dare venture cbeir Souls and eternal eftdce upon cbis Scripcuce, look co ic, it is cbe word of God^ ic is chac word of God cbac muft ftand for ever, when dmi andl am fitUen, There is no oondemnacion ko cbem diataieioChriftTefusy who walk noc after che flejfhbuc after die fpiricw Mow then, cby eternal eftace lies upon dus, thy foul lies upon ir, fhac if chou be a man or Woman chac doch walk after tbe flefhy chac is, look whac pleafuiechefleihdcfiref, whac lufts of cbe fleiharede-i^gbcftilcochee, cby Hearc walks after cbem, chouliveft aooocdinghr, and ic is chy ^ceac care co make provifion for cfae AeOy checareofchy life co make provifion for che fldh, and when diou haft made provinon for the fle£b, ebon gtveft libercy to chy fpiric co facisfie ic felf in cfae hlfts^cbedefli, chouarctheman and woman cbac yet actjiot in Jefus Chrift, andcbtfeftirearc certainly under OGodemuacioo} and is this a cime co Reft now in > Is theieRdl fbc fudia Soul chac is in this condicion > All 9fe chescfoc^ vhofe coofeieoces cell cbem^ chac hitherto chiy have walked after che flefli and noc afcec thefpi-a^ not aftcc cbofe cruchs chacchey find in the word ^

.*U«.^-

i

■*■

■"•w^

-■1

aol Ihtvg^ontifthtftrmtrDtBrai.

i

ft.*-

pecbapstheycaQgocatbewocd, andiay^ itittruKwliBt cti#Iinifterfaitbj ff we oould do wfaactiefakli^ audio the mean cime caft ofFrtechoughitsnfchofttruchsebat are accenting co the svord, aod caik off wbac QqA bpsikt | in bis yfonAi foe wbac be (peaks in bis word ihouldimai realcochee, asifhefpakek from Heaven, andcbctfoce cbdu arc ouc of Cbrift, and I fpeak in ebe name of Gkid of all ctiere chings, cbac I mighc cbe matt effe^hiiUy draw mens hearts co come mhcd Cbrift fior Reft* Soc I do nor mfian cq kave ^k>u; efaija, cqi cqI you, tba& ypurbave no Reft^ out of Chci^^ bad incend CQ |(eU you^ how youmay bakeiUft^n Ghrifl. Only|u:ft I wQuldcoovioce. you cbacoiuof Chirftcbece is no ReA foe cbe Soul^ and if you have bad Reft all this i wbile ouc of Cbrift, ic bath been a carted, a vtle^ a wrecqbed Reft, ic bach been no odier buc fiidi a Eeft astbtSi ofamincbiic is condemned COdie^ Nay, Lee OK eel you allouc of Chcift are ooc condemned co porai,buc an ecernal Deacb;

Buc you wil fay, cbey. bave^Reft eao^gb^ icdocii not trouble cbjem. I anfwer,What Red? ;ufti6 if acondmned man (hal go co bed, and fal afleep, and dream dn&heii ac borne in bis Hoitfe, wich his Wife and Cbikkcbabbw birn, ac borne witb bis friends, at bisworUj' acbismeac^ and Opoocmsm, bow be re;oyoerb cbac heiaacborne, and bach gQC bis Wife and CbiMcen, and all }% &k and wel, cbismanpleafecbbim&lfinbis dceam al tbiswfaile^ and aUengcb (poor man) beawakes, atidbefeeslieisiii cbe prifon, he lees the ihackles about bis faeels, * and die waccbac cbe door, and forougbche knowi^ be may die the next day* Cercaiidy, cms fees fotcb ai liwiy condition of natural Men in cbe world ascav be^ cbciy )ane al condenuiedj but cbey are in a dwam, \ and diey diink cbey ace ouc of al danger, al wil beiafeychac cbars Aal iM> onfery be£il cbem ; O but, when cbe Locd^flialccMle CO a wake cbem ouc of this dream, cbey wil fee cbemMvet iciprifon^ under cbe fencenceofcondemnaBioi^ ioddicia

u

cbey wil wonder that chey have been fo quiet al this

SoEthly: Yea, Lee me fay further, if thou beeft out ofCbdft cbou arc not only undec the fentence o/Con* tkmnadon, burfor ought thou kooweft^ every moment tboumayeft be plunged into the Gulf of the wrath of thej iofiirite Gods it is rrue^Gcd hath fpared thee along time, God hath continued thy Life in his Patience, perhaps, twenty, forty, fifty years i well, but howdoft thou know, faottlucmayfal out in one night, or day, or moment, cbac never fel out in al thy life, though thou haft been fpiced a long time, yet thou knoweft not but before flBorning, thou maieft be among the damned in Hell, iod is this a condiiion co cejR: in ? For a man and Woman tobe in fuch a condition, as when he comes to examine, bow doth things ftand between God and my Soul ? How ftand I CO God ? What reference have I to God i Or wfaaci:eferenoehathGodto!iie? How do I know but I may be fwallowed up in the Gulf of the eternal wrath of the in&ace God, and there lie undec it for ever i What (dollmowtoche contrary? And if this prove to be my poaioo, it bad been better ten thousand times I had ne-in been borne, and is chisaconditiontoreftin? Cer-Mdy if God bath revealed any truth in his word, thefe mt the truths of God. The condition of one oat of ( Chcift is like one that hath fuffered Shipwrack, and per-faopsfae gees one of che Bocds thac ace broken offfrom the fliip, amitsfloacingup and down che Sea upon it, and yet in fcieh danger, chat every wave coming, he is in dan-gee tobedcowned, do y^m chink it it poffible for any one to 11^ there} Its true. You are not drowned yet, but ymfeeyour felves in danger by every wave that comes to oe fwallowed op, and to he iunk to the bottom. It may I be it bach been the cafe of fomeofyou, that havefuife* ItedShipwcack, that you have been diltvered in a boate, I lbel«eve when you have been there you could hardly fleep |9tely^ it you Aould nefkfc down in youc boate, and

ao4 The ^afons af the former DoHrine.

fay, wel^ here I wil take my reft, would noc everv one chink you a mad man ? Juft dius^ tor al the worklj kii with men in their natural e/late, cbey take up cheir reft, vheicas they know nor but diere wU come prefeucly fome dreadful wa?e of the ikrracb of God* and fwaUowr them up, and fo chey ace undone for ever, oercainlv, there it no peace co the wkked, (aidi my God^ if chit be fo.

There are divers other parciculan chat mkhc fee forchfortbe opening of the condition of almen mac are out of Tefus Chiift, oo reft can come co chem^ and al to make Jefus Chrift precious co you, ihac you migbc feek (he happy condkion that is cobe had io Chrift. Oh I chat any thing that hath been fpdcen might be fetded upon your hearts, chat you might go with chat poor wrecoi-ed fmnerj thac you read of in the A&f of the Apdlkv I Chap. 16. 30« andfay^ ^enandbretberenf wbatfi^ iw do to be fawd ? The Lord bach fhewn me my reft* lefs condition^ I fee the refl I have had, hath beeoareft* I lefs condition. And Oh thac ic mighc make you b|ic co io-\ ^uire after Chrift, buc to puc your fouls sico art inquire iiifl condkion after Jefus Chrift, thac you may hearken uifto whac (hal be delivered utico you about the bkflbd reft chat Chrift doth here promifein chis invicacioo,when hefaicb, Come unto me^ Touthat areladm^ andlvril giveyoureft^ be noc afraid co apply your felves cottMsfe chingithac have been delivered, whenas chefe things are fpoten ouc of fiich a cexc as doth fufiicicndy hokl jfonfa co you the true reft thac is in Chrift »for this promifr of reft; ic is made cothem chac do labor 8c are heavy lade« Nowtf chefe truths of God that have been delivered co yoU|do ly as a load upon your fpirics, if you go away wich your hearcs burdened with ity benocdifcouraged^foryouchac are burdened with fuch cruths as chefe are, oome co Chrift and he wil deliver you ftom chis burden, and you flia) have in this chac quiet chacfhal remain everbftingly \ al I che quiec that you can have with puccing off chcu crucfaa

diacbave beeo delivoKd cannoc bold bog, but cbcre is a ^ floral i caniog, cbac wil cry every man tod womans qui-ec, of what nature ic is} wbecher true quier, or fall(e}whe«* cbec uue reft^oc faiity danoc cbereFore caft off what bach bceodekvered) bucipply it co your fouls, cbac foyou mav be the moce prefwed co heare further of cbe bleiled rwchicCbrtft dochhv« prcaiiie udco you.

i^ws^^m^^i^imTsmK^

<j:, ^vl;

CHAP.XXVI.

fjmtdtidb. L ^further amfideration oftberefikjj ccndmonqfntenainofCbrift^fromlBtavm 23.34. 11. Vive ^afmsthereof4 i. Theji are tin^r the curfe cfQpd^ i-.. ^l creature/ are their enemies 9% Mtbewayes of^ods prawdence are againft tbenu 4. ^ their bejl Servicej arereieUed. 5. They haw no refuge far concert. HI. Tt»o C(mr cluO^ans from the premifei. i. ^oft men. live and periffl) in bUndrufs. z. There k infufficiency iual thing/ out of Qhrifkf ogive refk^vpuh me ^ea^ fmstlwfiof

BUc I fhal now go on a liccle furcber in chis finitlicude cbac Ihave baenfpeakiog ofj the holy Gboft bach mocber like chis» in Vrov. % 3^ 34* He compares w idced men cbac ace fecure, unco a man tbac ileeps upon cbe cop of a cuft» he fjpeakes. cbere of drunkards,, and of che^ WbocemafteTs puciciscruealfo ofal unconverted one^ dxxigb che holy Ghoft iiiftancecb in cbofe cwb only, cbe words are chus, Vea^ thoujbalt be Of he that lie/ down in ihennd^cftbeSea^ orof bethatlietb upon the iopofa Qfaj}^ So cbac here you have both che fimilicudes, you have cbe firft cbac 1 ipake of,, as if a man had only a plank in the f;Qidft of che Sea, and tie lies down and feeks for

u

30^ .Th^lfilefiCMiitim^ltmM^Chrijt.

\ ceft there, or the other upon the top of a maft, and he lies down and flceps there: chis is the redlefs condit ion of ot uiigodly men^ I will Name breifly fome few Realons and lb proceed. Certainly, there is no Reft uncptbcni chat are out Chrift«

I • For he is under the curfe^he it under the curfe of the law, and cbe curfe of God, undecthecurfeofcbe lawof 60^, whatever befalls him in this world, whatever af*-tii^ion, icisaparcofcbecurfe^'andforought be knows every forrow, is but as the beginning of eternal forrow CO him, therei5chevenomofr.be wrath of God in every af&i^ion to every unconverted man, he his in danger to have the execution of al temporal curfes upon him, there is EKxhing but the patience of God to keep him ftom al chis, and whac reft Chen can he have > The faints c^God, cbey have Gods covenant, and Gods promife, (Xher men have nothing but Gods patience to keep them. A mal* lefa&or in prifon is*not executed many times, Whf ? Be-caufe theJudg may ouc of favor reprieve him for a while, I bur, is this a condition to teft in i A man chat is wife is never ac reft with a repriev,buc wil have his pardon b^oce he can reft, tiiere is no man hath any ground in cbeir oa*" curaleftate for their reft and quiet, but meerly their re-prieval: but the faints chey iee whac a iad tbin^ th|s is, and therefore nothing wil give them reft cil chey, have their pardon.

2. Th^re is no reft out of Chrift, becaufe al cteaturei are their enemies^ thou fleepeft in the midft of an army of enemies, to fle&p in the midft of an army of ene-^ mies ic would be ^ ftraoge thing, al ungodly meq have no other reft but as in the midft of the armies of their enemies, for al the armies in the world, and al the crea* cures in the world, are their deadly enemies. . 3, Tea,al the waies of Gods providence is agaioftcbeej^ tby profperity workes towards chy mifery, coHlrards cby vuine, and fo whatfoever paffage of providence diece is though thou may eft rejoyce much in it, yecicwodcstt-

'

'102lr^ft rhtp niin #D«i>m*i A mm

— ■ ■■ > ■ » ■ -

C

. 4» Tbei:e IS QO&bing cnac chou xanft do aabe ajcce^rcad,

al cfay fecvioesy «1 thy p^^^fo^ipances oiKofCbriftarccafl:

off^ alchy prayers cil chou come coCbrifV, til God do

Rvcal die ray fteries of the Gofpel co thee, a I tl>y duties,

prayers, exerctfes of religion, ar^al rejefled, and yec

tbaa roujft perfocm ch^m upon pain of damnation, ^nd

.yec DOC accqpced, wbacareftlefs condition is ^hts? for

{ooe to be io mdi a condition, I am bound tp prayero bear

the word, and perform duties upon pain qf damnation,

and yec al my prayers^ and ductes,are cafe as dungagain

ioicomy face, ciiis is cbe condition of ,al tbofe chac. are in

their natural efcate: IfpeakthU, that ypum^y eifee,

what infiiHce need you bavcr of Chrifc« Much might be

i^of che fioful condition of al out of Chrifc, tor we

inult (CBOW^ chac in fin there isajarring againfc God^a**

guofc tfie infinite glorious <God, there is no:hing but con-*

niiidn^ nothing buc difcempei; in fin, and cberefbre

a.iyi6^^ conditbn can be no condition tp reft in.

j« In,whac affliAion foever any one is in, that is ouc of Cbdfc, he hath no where co go for comeforc, for there ^pofcayoor comfort coa foul but of Chrifc, he is ^ .^MMO ib the midflt pf a wildernes^that bach'nothing eo ^pme£^ htin« no. hedg no buih, if (be (toitn comes never fo dreadfuny,^1iach no wherecogo for proce£kion,beisIike a anrsinec in che (eajdat bach lolc (lis anchor wfaien a ftorm CQoies^ andb^isdriveii tocbeihpre, and baci;;ajQ anchor M. p^h|f^ juponf This and much q[)ore. tnigbt be fiud' CO iiifiw the refcleis'^conclicion of ^l qv^n ouc of

Ob i '*tlieb,''che blindnefs, Security, and hardnefs of

^^^(|9£l^^^^^« almoft in al cbe wor]i|, if cfais be che cnico oNfocfi' and indeed this is che condition of al out of

CbrUtf-^CQiayj&om hence conclude, chac moft in cbe

1

3o8 Tht^keCmJitimtf^S^tHOM^Chrifi.

1

'

wof 111 difpente liacdnefs of Heart, for where almoft is the ttan and Woman that ii ooavinced of this Reft^ condition? That ever were in this Reftlefs condition ^ This I dare undertake to aver, concerning every one^ thit you were once in fuch a condition as I have now fpake oL how you have got out of it, that you mail look to^ and what argument you have that ycu can be able to reft your Souls upon for your deliverance out of this concfiti* on, do you examine, but this condition every one is in nacujcaily y Abraham^ (/^). >nd Jacah^ was ia this condition once, and therefiore every one muft lookunto it 00w whilethis Re^ is opening unto you, and hereindesd lis the Reafon of the tumulcuoufuefs of fpirit that is in 'moft people. What is the Reafon that people hurry up and down in feeking after the things of this wotld ? That they are in a Reftlefs condition ? Their Souls have not union with God in Jefus Chrift, and therefore they are hurried up and down here in this world to feek after com* 1 fort this way, tndchat way: but the truth is^ as with Che unclean fpirit in the Gofpel, they feek for Reft but find none: as I tould you before, the Dove fought up and down for R^, but Ihe found none, til flie came to the Arke; andfo the Reafon of the difturbance of the Spirits of Men and Women, is from hence, that they ace not acquainted with the true R^ that there is in Chrifts bucweletthispa{s«

Only one thing more in this pointy before we dial come unto the next, and that is, to (hew the Jntufficietxy' that thei:e is in al things in the world to give Reft ynto tbe Soul til we come to Cbrift: Al men out of Chrift arein a Reftlefiicondition: Therett an infufficiency inaltbingi in the world to give Reft til wexome to Chrift.

And for that Ijhall give two or three ^afofit^

L Firft» Becaufe tbe Reft of an immonal Soul muft Ineeds te in die refeence it luich to Gods Now al cte

yaumay, andfhewrhero that chey were not fenfible of cbewroogddne uncoycu. And thus metkM(s wlldo. miektiefs wU keep the hearr^ tfiac it flial nor be lee oui befbrea duty, when ycuare goirgco hearafexncnci] dieLocds daymornirg.or wbenweaceacaducy^orafcfi a duty, it wil liicderace tbe paflion of Arger^ (hac.Iwi] DOC be Angry before others, or wheh ctbersare in a paf^ od, but (fay til thek fit he over, and then i oiay doe good.

Thktfly, The third is in regard of libe Continuance of Jinfer^ raeekneis wiI allay the heat of anger, that it fiial not continue too long ^ a« not to rife too luddenly,nor to be unfealbnable, fo when it is up^' it fiial not abide coo brg, itflialnorbe like Che fire otbtU ^verlafiing^ as it is in nuny^the heat of anger in their heanS| it n like the fireof bel, is urquencbable, if once they be up in a pa/p-op, they wil never have done, asifthefireof hel weretn their hearts, it niay be, 'there may be a yeelding to them^ and yet nocbing vvil quench (^em; Wheiras one that hath anger riftng upon juftcaufe, yet he wU keep it down* It ttwichfonae aswith the Devil^ the Conjurer luayfud-denlyget bim up, but cannot Ibfuddenly gee him down. So thou baft no comniand of thy Spirit, to gee down (hy fpirit when it is once up, as the fea, when ic is up oiKe^ diougbthewindbeftil, the waves of the Sea are up and down a great while after, fo. it is wicb men and women, when cbne is occafion to ftir their hearts to anger,chou^h they have that tbacfatisfies them, yet (hey cannot be qui* e^althat, but they live like Salamanders, in the fire coronuaUy: There are many families chat have dog dayes continually al the year long^y qu know we bave dog dayes inonedme oftheyear, but ihey laft' but a little while, but indad| maby FamUies, they have Do^*daies al cht year long, thtre is J^othng but feowardneis, and jan-gling,!nd wcangling,al the > eat k>»g, where as Mecknd ? , voiiki allay this concibuauccot anger, where there » ! BfcdOicfi theiewil bea ;ealoufie of keiJping anger long.

An^r moderaU in reffxB^^ Tmei \

forangec wil quickly foure che heart, andcurn co Malice, if ic continue long,, ic wil grow cobe bictei?) and degenerate incd Malice andliatred; we counc.ira great Evii for a manto have a F^aver. long^^ to haye a ft.of a Feaver and notconrinuelong) that is not fo great ^n evil, burnoiv» for one to have a Feaver chatholcU long, a month oc half a year, tea a great while, and fo^ you have foroe long fits of Ftavers, forty hou(e5 together : Oh but,^ow npaoy 'Men and Women/ha tare in a1}urniiig fie of anger(wbicb is fir worfc then the burning fit of a Feaver >. f^^^V hou-r-es, yea,; forty yeares together. Many times the man and Wife in a^amtly is in a burning fit for a whole week togeclier, with Children, andfervants, or others^ now there is a grea tevit ib xbis abiding of anger for along ciaie together^ indeed the longer ang^r continues, che more ic

growech/asitiswichchelinesofacrianglei chelongerl 6aw cbem ouc^chegreatcr diftance they wil be one rrom another; focheIpngerourangerisdrawnouc,chegrea«^ cer diftante (hal w« ^ ac^ from thofe (hat we are. angry jwitb, but learn of me, faichChrifl*) if tberebefuchar-. i ger arifing, yet wi^h meeknefs allay ic^ with meeknels j keep it down, ^n^i^ reftiin thehojgmtoi^bolf^t^ may be in the bofome of a wife man, but when it refts^ic is. iu che bofome of a Fool, there it refls and abider,. I mean refting other wife then it ought] and whenfoeyer it refls. in a mans heart, it is an argumenc of much folly. In Vfalme, 103, Surely we (hould I^rn of Cbrtfl to be meek, though we have caufe to chidr, yet not al day long to chide, Anger in a mjrek man doch not conUnw 1

chenitlhould^.

w

Further Ameekipicit ^ onech^e tbdug|i Ke may be angry, yeChis anger abides not fo long, bu;he docbput an end unco his Anger, whea God would havis hini) and right reafoQ tels him be (hould do fo.. Id ^pbitf.4^26% Ve Anffy and fin notjktnet the Sungo dotfon uponyaur Wrath. : We muft cake beed^ thac though MTe Ihduld be |

• «

^^^■■^^^j;;^ri'"i..i *••'

Ax^ir^^f^derMtinrefptH of Tttritn . 297

Angry upon a rkhccauic^ upon a ;uft ground, yec chat (tkSm^o not d^wn upon our Wrath; cake heed of lyiqg down 10 an Angry fie, k is a dangerous thing for any naap Vwpman CO ly down and fleep m an Angry fi() y^u Duftmakeconfciencc ofchis, lec noc che Sungo dowo upon your wradk I have read of John a Facriarchof Mexandria^ chac having conceftacioo v^tch ooe^ chexe vna meeting cocooipofc the difference between them, ifid in their nneeting, cney were fo hi froni compofipg che differaice, that they grew very hoc one with another s ins now this Patriarch, he lends to che other, andbidi (he mefienger fay thus unccuhim. Sir- the S102 h going dopnif aM no more *, as to note^ that though they were mabeatone with another when they met. together, yet they ihoMld cake heed that the Suii did noc go down upon theic wratbf Oh! that it would be fo. with pec^e when they meet to gether, and fal out one with another, efpecialiy, when evening draws near, andchey feetiie Sun going down, Chey wouki remember this ^riptuce^

0 let noc che Sun go down upon y out. wracb, and rather fend one unto another and fay, the Sun i& going dowo,

j and yet our anger is noc going down, and ic is very oh>>

I (eivable in the next words, neither give place to tl?e Tier

vd^ How comes this in ? let not the bun. go down upon

fofor psratb^ neithergiwplace to the ^evil^ It is;o (hew*

thus much, that any man that doth retain his Angry fit

k>pgertlieoheffioukl> he doth give place co.the Devil,

it IS that ttviC theDevil would have, it is chatthat plea>-

feth the Devil exceeding wel, k is that that the Devil de-

lightech in, thou canlV do ncnhing more acceptable tatbe

Ixvil^hen to keep thy Anger longer then thou fliouldef^)

Bfrhaps, chouarrangry with thy neighbours, with thy!

I family, and art in hot expreifions, and this anger conti-'

i ones, and che Sun goes down, and tliou abideft in thy

1 iQger, what, miift I give way to him ? be bath wronged

Iine,iod mult I give way to him i wel/)bferve; ic may^fx; thy |)coud hearc wil ucic give place to cliy neighbouc,Uiac R t i. cbou

-* *1

d^S • ^^ mitnite innfftB ^Tnmi

{

ihou arc angry wich al, buc niarke, in the mean cttlie ttimi doftgivepUcecorhi^Devit, Lecnoc tbe Sun go downs upon chy WKith,netther f;ive place cotheDeviljTbe very veafon why men abide wr their anger, and wil Jet the Sun godo^rn upon their wrath, ic isj becatife chey (ril ooc give place tt near he irbrethreiii yotiwtl not yeild ro him you fay, i« him yeild to me, wel, you tvtf Hoc yeild to ium; but yec yoii vfW yetid to che Devil, and vve^ce ic qoc htttst to yeild to your brother, chough yoar inferior^ chaa CO yeild to the DeviL A meek fptric is one chat wil not let che Siingo down upon hiswrach, neith^wtlh^ yeild unto the DeviL TNIre ate many people, that Itvr at if they drank of no other waters but of ^JnaJfabMoi ^Meribahi)ithe Waters of Strife, but the i$^cil' waters of Siloaoh that run Icyfcly, they arenot fortheit tooth,they ice not fit for them, the Church faich concerning (3o^ Wilberefetn)tbkjinperf(n'ewri Injer^w, 3^5. God niay have caufe to abide in hisangerlpfig^bucl layafcbw) chat art of an angry difponciqn, what, wile thou referve thy anger for ever ? wil t thou alwales continue infudia \ diftemper ? Thou art in fuch an angry fie to day, and to morrow, and the nextday^ what, wilt chou contioue thy anger forever ? There are many people that quicUy kc go any good chinp, if there be any good afFcftion /He-red in them,' any defire after God, of love, and^oy^ it^ prefencly gone, but let an il affeftion be ftirred in cbem^ as the aneaton of pafiion and an^r, Oh^ that abides aud continues long in t4iem, it is a Ire that is in ^jr very bones: asfireinfolidmStter keeps long, foac^critwu keep long in ;he bearts of men.

But indeed, tbereafonof Anger abiding in the faearct of people many times is thts,a man oerhaps bath fuffcrcd 1 bis ptflipoy bis anger to acife unjudly and fooliihly, and I " n may be heis convinced that there is not liiiiicifiic cauCi wkinhiiownconfciencei wel, butaowobfov^ and cmiiiByoueowiibeartS;, whether Comtimes it liachaocj

<.

aps^

been your cafe, ^hac when yd|i^ger bach been up, and periiipi your eoofcience haini|[|i convincecTchac these hacboocbeen fufficienc caut^ yec youwil continue in your anger^^ and %b}dt in ir, becaufe you nughc noc feern CO others lo be mfff wicfaouc a caufer Ob, this is an hor-tbk wickednefs, chac tacber cbeixmen wil y eikl thus far, ih^wilbikdi^>»aoiU«iJ^ftai^erwicbouccw^ fb thac Godi rhecrumby and )K>^r)9co(brEn)ii(^fufl^ uBJuftly, tirfjectlien.you wU lay/h)wn ai; un;t|l| ipg/^^ but bold itupchac och^i mtstt chink ihat chei^ was a fu/^ cauCe foe your an|^ at firiT• I am verily perCwaded^ cbaf (here ace many noeo and women thac have iheir anger up, and He weary <tf dmr angtc^ an4 would lay k down, buc flowbycbisthe daftempecof dbeir bearcswoul4 Ndif-utmtdf andtqdbey w^ noiky downcbeir ^nger: Ifi tbtte beany of you char have this diftemp^r or Spirit, lomr, cbe Loulchis dayiudirebuked youof ic^aiidic isafineoCftoutnelsy atxl proudneft ofSpirir,ceruinly, aaiecK%>irit wii noc do fo ^ a noeek Spicic, (hough ic is HOC fttkA in this world, but bacb fomwhat of nature flS, and may be angry fomecimes, yea, and not as ic ou^tobe, but yet, when the unjuftnefs of cbeii: anger comes to apoe^re, then cbey wil not abkle in itj beaufe diey wouU have others think tbey had cau^By but as foon asthey {ieeseaTon cbey wil kt it taliagain, a meel^ Spirit wddofo'.aodfbui{n|icbfipc;tbeabkiiogofac)gec cpp-loiig aod&owinedcQe&4oibwxkcate tbepalfiouof a^gerin icg^doCIime. . . ^ ^

I

4

> f

, . . I

x.i

. • i-

• . . « «

^gj5;_ Mge rh^rt^f in r^H of tie ykafurv

CHAP- ClU

Of the ordering if jinger in refpe9 of meafme^

I. TbdLt it go not hejfond ihi caufe. z. That it

* grop^not too bitter. $. Hiprtoofitrce. 4. ^(pr

unruly, j. 5^ar Cru^L €•• 9^or /b •At^ in

ouroppn^ Ofintbt^ingfofCfod.

NO W for che chird^ meelcneis dotli moderate tlie Faflion of anger, to regard bfche fMr^^edfic^ chacis, cbou^ medcnefsidotfa allow fome anger, btao^ tgry buc Hn nor, buc he wtl be angry fo, as hit anger flul not bncc^k oiu too much in regard of the meafute of k: no afTe^ion is more Ukeco aMund in nieafure^ nopals fion is more like to exceed in meafure cben the poflioaof

[ tnger, for ic is a fiery pafTion, and fire we Icnow is^ery ready CO exceed, aschereisno creacuretbatis Iba&ive as fire, ir prefencly growes co a mighty deal, and fo doch anger. Oh, how greac a fire wtl one iparkicindle fomc«* times. There it norhing iii which we are more ready co Kcecd then in che pafiion of anger ;fire isgood while itis kept' in che hearth, buc if it gee beyond its bounds chen acexceeds. And fo we lore mectle in a horfei-btic tf it be ;adi&nefs racher then aey crue genecoufuefs, we do not love chac; and foiaenand women chae are immoderately angry and pafiionace, they have a greac deal of mectle^but ic is yadiihners, it is noc generoulnefs thac is in * cheir mecde. We al do accounc.ic a greac difeafe in che bo-

( dy'wben tbr ealdoch overflow,che overflowing of che gal, "Phyfictans^^unc ic{andfo any chac haveeixperieoce of it) a verj^ greivcus difeafe, buc bow many men and women are iidc of (his difeafe continually, alwaies, every

day

m^

f Jgger moderate in rrfpeSi^of the M^ ^o

day ciwy have • fie of k, chece it the overflowing [ . didieGal tn them, Ob> that the Difeafes of 6ur hearts^ I veieas gretvous co ut, at cbe difeafes of our bodies.

ObpB^ But you vil fay, When k the ivger immode'^l T4i€ Old exceeds in the meafure ofit^ and bow doth me^fi ^ay the beat of it in ibk i^peit ?

Jiefiv. Firftjic is immoderace ac any rime Mrhen ic U bqroodchecaufe chacwisgiven. In Zach. u 15. It is kHy d»cGod yv^natdb V^plmjfed with his Enemies butwkhhiipeopkfaewas bixa^lutle^Difpkafedt God wfasSie fees, caufe is difplesfed^ but a litney and is noc Uipk^fedagreat deal^ when there is but a iirtle caufe, iw be doth c^ervea meafure and kts out fo much An-ler, a bttk difpkafore according Co ifae caafe. But now when men go beyond thecaufe^and whether thecaufe be

^ fittk ormiKbtcis alone^ tbeyaredifpleafed, then they

r iceimmedemte. It is a note of QmliilniMs i^arifienfif^ lor ooe u> be provoked for a Iktle oflbnce, it is all ooe, as if a man ihould fee a Flie upon his his fireinds FoEC-facad and be fiiould cake a beecle Co

|kiU.ihe File upon his Fore*head and kill his friend.

JGodrdbtfa proportion bis anger, beisaliccledifpleared vhenthecaufe jslictle, and more when it is more* In ?r0v. 29-11* •A^'ool utteretball bis mind, bnt a wife man kgepexh it in til afterward/ • The Seventy Tran* dare ibefe words thus, A Vool pourei forth dl bk a^^er^ ^tawifeman dtjpifeth bk jinger^ Tbac Ir, accdr* Atg cache Caufe, be difpofech his anger, a Fool uicer^ ecb aJ his ang^r upoh every caufr, but a wijfe ms(n difpof* ethhi^pger according CO thecaufe. .That is one things Co kt vg^f'cyoud the caufe -, but a nipHt fpirit keeps it in ihac itflial nocgp beyond th^ caufe.< A wife^nan wil fiocbeiooj^odigalofbtsaDgef^ as it isthe Wifdmn bf ^

nianco keep 10 his afit A^ov ^^ noc co be prodigal of

. fo a meek fokic he wil rather tet out his

'l

^ I ■ ^

503 Ji^t^ moderate tHrtfpe^vftkeMifki/'e' I

J . ., ,.■■■■■- —— m — I, I I r I I ■»»■■■■ ■■ ! - ■ j ^

angec kfs (hen too much. An angry lAan is ?eqr {>codir gilofbispaffion, whereas ebecruch is, if a man bad but Wifdon^ cq kno V, chac the worfcing of the Soul ispcodp ou?, he would be carefulnoc co lec it our upon everv oc-calion« liUcfaeFaiPtofeverytlanadd WomaoofWif* dom, CO poife their cbouehta and affe&ioos^ co tec am no more thoughtt upon abufinefs cben oac«t$ muft, mtsA no more afFeaions upon a bufineb chen needs muft* Here is a bufineis chac requires indeed the affedidii of anger CObeheftovfed, Ibiic, IvrtDnocbeprodigaiof cht affeftions of my Skmlt ic is a fign cfaac men have low efteem of tbek afteftions chac wil fee chem out upoo an I Ot^eft oiore cben needs. A man wil 00c give a fanteig more chen needs for any tbing<hac heroes co markec for, {oa Wile man wil not be pcMigal of his affefttoi% he wil lay out no more of them cben needs muft^ clncii cheFifft.

Secondly^ AiKxhec expceffion of the imtdodecaMfi of anger is chis, when anger is t^ ^iuer^ a mni may lit juftJy offended wicbaoocher, I but he may quittdy ^jrofT coo bitter in his inger^ ItkColoff.^itl^ There is an Ex* horractoniincousco^orlvardne another^ andfofgpvt ontanotb^r^ if snyhofve any quarrel agoing any ^gff^en as Cbrijiforgave y&H^ tveitfo atfo d$ yt. Ic may oe cbe Wifedocblomwhacagainftche Husband, for which he may be angry^ but benoc Vuier agoing bir^ and lobfe t not bitter ag^ni> Children, or ^uter^amjl Stnfamr, or fBitHr agcHnji ^ei^^bar/^ Thoi^ you be ao^ry, y^c benoc bitCef: i^iinft chem, though you ba«« cbk co 1^ to the charge of your Wife, chac fhe bach provcdced you in neigleAing her Duty^ I bur, you hive nochiggeolay cother ci¥irgp co be bicttr againft her. The ApqlB||^oclii QOC.ftandtaanitwrtbisObieAion, 1 but fee iaKfe a^^ thus; Let ic be whatk wil, yet you muft nocte ^ctcr A Meek Spirit keeps the Cweecnt&df his ^ffkr Md faUi as cht Figg^ree to ^fa^g^fy 9« 1 1.^ Wtatit dtt would biveic Riign qvec chem* SbotMd

' SnpffitBc^ And my good fruiee, and go Co be promoted I over the Trees: SoiaithaMeekSpim, when Hu^bat)d^ 1 oc Wife) or Children, or Servan 5, or nei^iibars have ^ t ddDe much amifs, I buc ,flial 1 ^o now and loofe the fweecnelsofmySpiric, and gi^re way to the paflioo of ^oge^^ aHeek Spiric finds tluc fweecnels iuhis.Spiric widiins cbac whacfoever comes he wil noc loofe the ii9€ecDe(t of bis Sptcir> and be wil not be bitcer co others.

This/Ei^f^nfeprtronfiftsintbts^i when one isprovoked, and pafliofi is up. aglthft «nocher, they care not what provoking fpeecbes tbey ufe toocbersj^^rating upon thek Spkics ludi things as tb^y knowhefore wil provoke chem, \ DOW this is finfuLchotigh tbey be juftlv angry, whereas onetbat is of a Meek Spirit, wil be loai h co provoke, and if there be any means to reform chem without manr fefting the pafTion of anger, he wil do ir, 1 iay, though be have offended him, if he can reform him with any fweetnefs of Carriage, be wtl do ir. As ic is faid of the Lord^he doch not love to greive the children of men, and to certainly^ one that is of a meek Spirit, is very lotbtogreiveany in the world, lee others do anything cfaatgreives him, yet it grieves bim tbat beihould have oocafion to greive others* Now here I would give you one figae by #liicb you noay cry the nie^knefs of youc fpirics; if you be meek in fpiric, it doth trouble you to have aoy occafion to Greive any one living i and what fwMC lives mights we live if every, one wece of fucb a: fpiric. Carry cbis ilong with yoir, chat a meei man or woman is fiidi a one, chat is trot^led ac any occafion cbac he bath to Gietve any one living; I remember I have read of one ef (he Roaaans, that was a GreacCaptain, and bad done QjDOkt (tau^ for bis Country, and bong fick, tome came

ico trip I?<kI Mie^ and Darned i ucb great exploits and things fliar lie had dope foe bis country, and he lay and bcsaot iJi^B, botliefaid, bcir^vr^sbitpDmforc, ihac^Aev^ any Ke4iid wear a ooournii^ GarmentJiy ce^

n

' V >»■

■!■ ■ <0f

^ I

I

^04 j^^ moderate in re/peH of the 3ie4fnre,

ver ffaithhej wasaeaufe co make any man moiinie* Now can you fay fo as in Che prerence of God', I nerer did give any yjA caufe co any man or woman cal mouine loX: any thing cbac I did againft cbem. If fo be thac you rebuke them for a fauk, 01 if you punifh chem for any ;uft caufe, can you in your Confcience fiy; chat you have not given a ;uft caufe Co make cheni co mourn and grieve, I do not mean, noc co make them mourn foe their oflfence, chac is thac which you may approve your hearts unco God in^biic co make chem co mourne, un;uft-ly,to make chem mourn when yoSnhouU noc make chem moume• Do but lay your bands upon your heaccs m this and confider, have noc I made many Co mouroe in an un;uft*caufe ? have noc I made them to mournt tbac I ought hot CO have made mouin ? a heathen did fo, yoit know Cbrift when he was upon cbe crofs, tbey cany unto him a Ipunge filled ful of gal and vinegar^ l\nit Cbr ift put it away from him. The hearts of many mtfi and womenate like a Spunge filled with gal and VinCM^r icmay beifyoudonot provoke chem, youflial nocmid' them biccer. As a fpunge chat is filled with gal'and vinegar, if you do not touch ic^nothing wil come out, but do 'but nip it between your fingers^and it wil prefencly come :ouc in abundance. So many mens hearcs if you do but nip chem between your fingers, as i€ werl^ tbey preiently wil be angry. As it is with many bodies, a Cbolerick ftomach wil turne al meats and make them to be bitter to them: and fo many men and women have Cbokcldc Spirits, and che diftempet^ of tbeir hearts tume wtsj thing into bitter nefs, and if there be any chii^ doh^ im^ to them that doch difpleafe them, they wil go and diew Upon it^ and fo imbiccer their own fpiriti by tbiolfibg what wrong fuchand fucbfaave doneCbem. It mecnm. foolifh cbiDgtf one fliouid takea bkter pildF^^ Md ichewic in his nnouct^ when h»(hbil)d i«attow htfo^tPH whol,indeed,giveaCbilda |^atxttte^adiMlt^<]f It prefencly, and wil not lei tCROdown whtfkj ltt4i4i^«rMi

'^

.-"". " *'

matty B&en and vbmep, whena»<bece isany thing done j CO diem imift, any MFcpng, the wrong is indeed as a bic« XXX pil^nd you fiiould (i^allow ic down^buc you cake the pd andcbewic, and then ic^s no marvel chac ic it fo biccec unpDyout when you cake icand chewic^ and lie upon youctsedsand medicate upon ic, whecea^one that is of a awkfpicics faetakesabiccerpilandfwajlowesicdown.

Tbirdtyy Meekneis allayes ang^c in the fSfedfure of ic9 vhoiasitistoojSerce* ln2« Tim. 3.3. Thece cbe holy ^^ fpeakes oiVeriloui tim^s in che beginning of the ChapterJ12 the laft dayes there ^al beferiloHs time/^and die»defcfU>es che wickednefs ofmen, what they ihalbe chat a»ke cbefeperih>u$ times. And in che 3. verfe^ tc is iaid, they flial be Wiihoat natural affeUian, truce hrear Ip'^^alfe acatpgrisfierce^ tbac is one among che lefk^erct mm, fiery men, che word in che originafis a word that 6ffi\6eifiityr ic makes men Uke Jebn che fon (^ftfim^ tittt drfwe on fimouJLyf theic hand is ready upon che dagger^ ifcbecebebuta wordSooken. The Lord fpea^ kiogcoocecning himfelf in cef{)e& of bis people, in ipiy^ 27, 4w He £iith^tfr> if not in me^ but you have many that you cal them llotrbraiifdChriftianSf chac acefuri^ ous upon every occafion^ and it cannot be faid of chem as the Lofd taidi of bimftlf, fury k not in me^ in cefpeftof his own people^ but fury is in tbee,chy heart is filled with fiiry, iDgood thingscbouvc«otfofierce, thou act cool atiitfh things, but in evil things thou act fierce^ now meekntftlmpes men from iiecce difpoficions, they may be angry, but they are not fo fierce and furious, that pcefim<ly€heit blood isiniheir faces^ and they are in a tey^ dhis^iMnotber« . .

Fourthly^ Anocbes thing in che immoderatenefs of an* p, it by cbe Vnrulin^s of anger -, a meek man is che luteofbiaownangecs he<»n te angry, bat he is able cocdiMdthiaat^wfaenlie.wil, io m asmeeknefs pre-

-906 Jnger moderate in ref^eB of the Medfure,

vaHes vand in chac eonfift^ the grace of Meekne&as^fniicbj^ at in any (hing. , One chac is u? a meek Spicic is able co' Hile his anger, anger indeed is a wild bean: in i&felf, buc there are fome nrien chac bare goc che skil, chac they can rule Bears and Lions, can carry the Bear by bis note, whenas others cannot do fo, fo our paiiidn in us narutaUy j islike Bears and Tigres,buC the Gracecfmeekiie& comes! in 8c inables one to rule this Bear and to carry ic up and! \dbwh^ this way or chac way, according as^chereiicaufeii /As che Centurion could fay co this fervanCygoaod-be goes, and CO another, come and he come», and to the third do ' chis and he doth it. So dhe that is of ameek Spiric, he can fay co the pafTion of an^c, go and it goes^ and come j andicconiesj As God faith to the proMfea^ ^iherto tboujbaltga and^ifto further : So a meek roan, he laith tohts anger, hilbert<ythou fkaltgo and nafurther. If a man fhould^ keep a dog in his iK)ufe that, is fierce, and would fly upon every one^he had need to keep fuch a dog inChaines; many mens pafllon of anger, is like a ftirious mad dog, chat when it (ers upon an pbjed ic caonoc be calledback, youhadneed tokeep fticbdogstn cbaines, chat when once chey arie upon a ching you cannot cal cbem off. If a ihepbeard fhould have fuch a Dc^,that he cannoc cal off when he fees him upon che fiieep, ic wouM be a great offence to the mafter, ic'is not enough co fay, I had fuch a dog CO bring in che (heep,.buc he muft keep! fuch a one chac he can cal elF. Soif indeed youbeofa meek fpiric you can let out your anger thus far when you : fee fufBcient caufe,aDd cal backyour anger again^and chis \ meeknefsisofgreatute^ InVfalm^ 78, ii^^uthe ie-rngful of compajfion forgave their iniquity^and deflroj^^ i ed ttjem not^ yea^ many a time tumedbe hk^nger amaj \ and did not ftir upal hkwrathy So ic is in the lartec; tcan/lationi buc in the other ttanflation icischus. 19e calUdbackJfkangerf and did not^rt^pal bkimraib^ The latter claufe maybe referred co the ficft thing we fpake ofj That God doch not fttr uj^lhia wcacb opoo

crer^ oocafioQ, buc now this it foe ebb patckuUr of cal* [liDg back bis anger, cbacisameekmao. In 9^^. i> %• \ Ttoe it is fai£>f God as it is tranflaced in your bofot^, ibAibekfurioUiy buc.indeedchewocdincheoriginal is^ tbii be it the Lard of jinger^ beisonechacisableiocule hiung^ as he pleafiscb^hough (ometimes 10 be che Lord of a cfaiiig, notes the abundance of^ thing, from the Hebrew fooc^ but we roay apply it here^ that as God is the ' Lord of anger, foevery Coriftian fhould labour to be the lord of his own ang^r. We know c;|baC when the nerves and finewes of a man are diftempered and there i$fick-»< oe&uponhiin, they wil n^ove whether, he v^il or no, as a man that hathapalfie, his hand IhakesaQdmoves^ whea ipdeed he woukl not have it move but it mqves .whaber he wU or no^ Now when it if fo in the body^we by there isa g^eat diftemper upon thebody ^ fo in the Soul, yben.any paflion in the. ioul fhal move, whether' the foui wU or no, it arguessa grear diftemper in the $ouI But now if cbeSoul be in a right c;emperiitijc would have Aisaffeftion move, then it Sial move^ if ic wil have it ftand fti), thenat fiiil ftand (til, howunruily ^re the pafr fioosof many men and womeni though they are convin.-_ cedofche Evil of it^ andpejchaps have been humbled for ic, and their confiriences have terrified them,for c^heviC'-Jenoe of their piflion, and they-have covenanted, a^d vowed, andperbaps failed and pr^y«d^ andyetcannQC rok cben:^, this is a fore evil.. lA$ who is there almofl but you fflkalbear them upon occafipn Speaking of the uarulineTs of che paiTion of anger, or if they do notcom-I plain of k themfelvesi, yet others do^ and when, perhaps tbev go CO prayer) chey confefs it toQod^ and £b they |U(^ cbemrel^es for ic, and condemn them felves for the ; j UDCulinefsoif their paflion^ andyetnocwitbflandingcon-r ckue at paflionace and as toward as.ever^ after they have ^heenac prayer, and it may be condemn chemfelves for dieirpflilUon iatbeday, yet before che SUn goes down

^•^

s

^r 6 <jt9^er modtrate In refpeSi of the Meafnre%

*^ *' ^. — . ■ t ■ : 1 ^ —

left Fray er, or fpeak a finfiil word» if ic doclv boc concern your fetf, yod can put chac up wel enough: a great deal of difturbance tfaereisin your Fitntly/Buc l^%k youj when was there any diftutbancebuc it was about the things tbac did concern your (elf, noc the things chac did concern God ? Trulys without breach of charity I may fay^ take one family of a hundred, when is anger in a Family, meerly for oiFence againft <7od ? There is a tboufand timet more angf r for things agaioft your felf. Now bow canft chou think that thy Soul ihould be precious in Gods Ey e^ When his honor is not precious in thine Eye ? If thy Servant fhouldftiy unto thee3 when thou bidd^ him do fucb a thing that hew il not, OhJ How wouldft thou flie upon bim and be angry with him ? But now if be offend God^ there choti canft bear with him. Aod fbone Servant againft another, wrangle and falcmt for oiFencet one againft another,/ mic they tiever fal out for any thing committed againft GocL Yea, many, they bluih at any time when they fpeak io Godi caufe; I put this to you, when you have been in Tavernesf . amongft company» and there you have heard maDyf I (pecchesagainft the ordinances of God) and the caufe of) God, and you have not had one word to fpeak for tben^ butif in this company there be but a word ial by the by^ that feems to difparage y ou, you-cannot bear char, oa> tainly your anger for your (elf is too much, when it is not enough in the caufe of God, whereas one that is of a Meek ipirit, be is more angry in Gods caufe then in hi; own* And thus now we have gone through thefe rhines^ how Meeknefs modera tes Aofier. Ficft in reeard of the Objed. Secondly^ In regard of the Time, and Thirdly^ Ixi regard of the Bfealure.

CHAP, .

.1

•'l'"ijj»

j hffrni$itr4ttimT«ffeH^^^^fiHtid* g

dt^dlrWt&WilrWJi^^'Ji

J:

CHAP. ;<:iv..:: :

Of f&0 moderadvjg Angst in reffeU of the ground/ andettd» u The ground mujl not he fmfuU

' i»2ipifnik^ tbefefviral ipopkjngiwhereof to caufi Angtr^ kfstmitin ^i^Varticularf. i» Ik nu^ius tbmkweare(oogreat to be ctoffed. i.lXjt Mnl^g himfelj too goc£ 3. A ^oui Veart maif/ bk pnl the ri^le of bk dSianx. 4. Ve bath

mat apfrdfenftmi cf bimfelf. 5. He thinks all bedo^^^ ^At. 6^ Ve tbinki bimfelfonly ought tabefanjfiiom j^^e cares not what others fuffer. 8. Ve tbfil^ it £jhonbrabk to pafi i^y a tc^ron^

THe other dM remaicfai ca be fpoken of are the grounds of Anger wbenoelc arifecb, and che ^EffeBs cf anger. The. Qrounds of Anger are thefe t wo, Fnde, aodioordinue lulls in aiens Hearcs i pride FarticuUrlyj and ioordinace kifl in the Heart naore generally^ Sue abdve iU ic.aCj%h from ptide, pride is the mainecaiife of Ango. I will gt?e youfome <i^aipCul:e$ for k) in Trinuzt.T,** Vroudand 'Haughty Corner is bk ^me^ who deatetb in proud Wrath^ Ob, You that are of pafli-onate Spirits^ cake this Scripture along with you as a locAoDg Glafs,' aod fee ic in your windowes to look in^

Pvoiifbataceproud^ ^ofHaogbr^^Spiriti^s pr.?tid4nd anghcy fcccncC is his name^Mrbo deale^h in proud wractu rinadijaidcdioace paflion^ ibmuch pride, pride Is at Tr mnrh

_^ „ ^ , t r ' ■■-■-■'- ,

4nHr }4UitMtmreffi^ ttftbe ground.

mych feen in frowaidncfs and paffion as iii any thing. Thicwacercaiorule, fo far as paffion prevailes in afin-ful H^arr, Jofai; prid^ prevailes, i^Bd thacm^n mj^o-manthacisdf a pjllronicefpjtir, isof apcoudSpirif^ let checn feem.CQ be never fo humble in ocher ihingi, ycc this is a cercain rule j never plead thy Narure, -or one thing or other, ffor thaV wt'fcafl; iul^Q more afcervrards) Chis if a true rule, that there is a porporcion between finful paflion and pride fh every mans hearr, and thou that hated the oi^i (houldcftbate the other, and* thii is cbe Reafonchac Meeknefs aAdhumilicy is ;oynfedto^rherin the re$c« ^rn a/ me, for Iam.^Meeiand JJowly in ^e^rt, Tliftif th^n tbat aie 4)f itoward and paHionare Sprir.H$,.Uli^y.?cei ^loc JLowJy.ia 3kdit,t Mr Wee^, in Ue^, but proud in Heajcr. . i

. And fo.Ukewifc in ^rov. 15. lo Onlfby prideeometb Cmtention. Contention cometh only by pride, becaufc I itischechiefcaufe^ it feems to b? made as if it Vac the only caufe. Indeed there is never mf conrtotibn in a Family, and in a Town, '^ut there k pride in tKtf there bs Contention, ic is by pride, paffionatc and hafty Sjpirits are proud Spirits.- Weftiallafterwards^whenwecorfie to Ipeak of Meeknef3 and Humility, in the opening of the excellency of that Grace, (hew unto you what an Evil thing pride is, but now our main woric in this is, to ihevir how pride doth make a man or Woman to be angry, from whence it is, the feverai tworkings of pride to caufe anger an4 paflion, ' tbece lace fome fevea or eigb^ Patticulars oofervable In a proud Spirit, whereby you may fee in all of them, how of necefficy a proud man or Woman muft needs be an angry man and Woman, that thole that are angry ace

proud

Fir ft. Pride caifedi thofe thooghts of a maai feif that he thinks be is too great to be crolfed, be thinkt tbar he i$'Mto^bi^x conditioa for any to crofa hit, or crofr

p

t'

titm ■Tiilii

Anger nf^ifamt^fpjj^^^snunl

ber will i hcKC thofe clprefiions, Shal I bear fuchM thing? oftco yos flialbave a proud Spirit have the par-tide, Jjlwitnet'erbearUy tndl poittbi ti7Uf and thuiy andlmlmakey^f^^pow what it k to 4o fifcb tbingr againp me^ looking Hjpoa ttfemfekes as if tbcy were fioctobccrofled. whoioevcr were* But I pray, Wbo art cboD 7 aiid wbo arc yon tfakt muft not becroft inany ttiflg ? God hlmftlf, tbat if infinitely above yon, ia aoit every day, and you your fetves dafe prcfunie to croft him, and yetyon tbiokmuiib your felf to be croft, io your mmd and wtf. ■ . "

Secondly, A proud heart thinks bimfelf fo good^ that be can never defecve any cro6^ that whatfoe ver he doth,defervesnocontcadidionat all, fwhenas he ii ready to makeinifimeriffetatte^s of any thing tfaac another doch, ^ncfbrbifufelfallirwd, there is nothing that aprondManorWoman doth, bat be thinks he in^y |Daintatoit,andthinks that others do him wrong to be offended at it, or to complain of it: and becce it is that a prond Spirit is hard to be convinced of anv thing that bami&iiihimr Now tbiscaofed) a great deal of p^fll-on in a Man and Woman, not to be convinced rOt any evil that they do tbemfelves, and ready to mifinterprec every body elfe in what they do, no marvel tbey be of :pnondfpiri&i j. whereat noWiroeeknefs.be]ps both thefe, ameekbtarchithlowthonglit* of htmfelf, and never tbii^ htmfelf too big to bt crofled, he thinks/Wbtt am I, »*pQOi: Worm that xi croR, and what great ma-ter ta this i . KnA a me^k Spirit is eaGly convinced of a n^ diing, yieldable to any thing that' any one ftial Ciy, and .ftLby iibts meansmoderites bis paflion, far eaiity^ cohr ceivrftl^ itisamifiibatis.doiDei: and therefore ivilhrat beeaGly angry.. . . i . i ^' -

Tbtrdlyy A proud heart makes l?^R>ilt0 be the rale ^bkaSunu^ ^ea^andwouldhavfe icto b^tbe thIm of aiiirrismcaSu^iu'^ttarjandfocha.onecs^notbutbe tf

^htkmatA^&mtitV and dietefote ofoud t^opU are at

j^^jaf{0Mif:fim^n^^

mvtt witfol (>(^op)ei« acid fa trt tngry people, mif i

Iftom cbciir pride, becattfe pride mthtMbeiMi to be dw ruleof ti$too»« nd intlnsA prottdiketit Kftecii op irfolf ^ventotbt btgheft'v God bjofelffor it is the prop^rqr ^[:ofGod ISQ daveiibJririltabf efae:rQlrofliirtdjom But .«elhiitb»Yefoecit(ioii ta^peaicio»«b»tiitore>ilK>atcbe ^ittiiietad>efilo£prid««ftSef3rjrdf, boronly Aowfy ftur :asicbafbtefereoceMto4iaflEu3d,{iikleitiirt^ bit wiH

itbetmleAftbiiJifttQirti. r. . *-

;: fi09Abiy».>fEbeCfeafiippi)e&eyi(iirtfmipr^^

batb,of bimfelf nitKef him to chink of tit cbitigs that

.tft dooeagiinft biih tobr mttyrgteati: t Ikrleolfinice

tbaiudoneagiiffiftbiniJsgreatiahtaevcfi Wbp^ Ba»

<MxtS» he hath. fQck great aipprebeoNOfistof iil|AleIF,_

iaberfit5ifhe^bad:bBtjioar4pprtheirftomof'liiAiMff^^

thacwUchtidoiieagaiQftfaJiD^ODidjbein co bt H'ttkb

butaccordtngro wbat:appYeheiifiODS> any ^an oc Vffo-

«ianhacfaof.tbtairclv«f/fo cbey wjijiidg of any tbiog

That fall ooc cfoftanco chehit andwil be afFcAtd mm

it. Htncekfschat pfOBdct»artvif any thing be done

agsinft chem^^cbey ml aggmyace the evil ammdaiitlyV

that is the reafoa of theft eiprdSons in a' famiiy^ if. a

ierTanc doth any thing a licde amifs, What arey^ msdf

axe joH drunkj asifche thing were fo greats artfooe

but a mad man or a drunkan man conld^ d^ it« ¥^4t

makes it fo grear^ Ic is bec^nfe yon are fo- grelt io. your

ovrn^yef* *• *•

Fifthly, A proud hearty whf tfoever be doth «fo Hah-

feifthoogfa Bererfoonreafooable, be thinksttt bWfbi^

bir thinks be doch n^V Why? becaofe fie is cpoficiced^

of bimfeif, and be tbinks in'hi» prtde whatever it ka^

andivbateverotbferscbiakofir, be thinks heddth ivel^

and thisooutiihecb his anger more atui more* ^

^ Statly; A'proud Jifart, be doth fo look opoa^bitH filf a$ if{c bt b( were the only cseatme^bat wew w^be fiftufi^dinhhrmmd^cmdmU aiiiiU>ch.noclefiiad aftdA

r—r"

^mtmmt^

,^fi^ ernes frmTridt^ ^nj

ibi&uififtionoftaybody etfe, be doch ooc confide thatochcisxhic be batb ca detl wicbtU tbejr mull hwm feBefttis&AionmsWelti be, and they baveSoak at wtlnbe^ and they bavecomfofcseoloolcafterms^ela^ hif bat a proud bean regards only bistmn Atisfadion,. ioddoch notatal miqdrbe fatisfadion of otbet mei?|, which a meek Spifitunl, ameekfpirit looks at the fatia-fiAtoo^of other men as wcl as himfelf. Irit i0poflible buttbatman oewoman fliotiid be aogry and froward. thatoiriyregafdatofatitfie tbemfelveSf and do not (o oucbastakeaconfidcrttW that otbers (hoiild be (a* tttSed. The tratb is, wereoor hearts truly Jiombled as they fiiooid^he Mafter 0t Mtftiefey though they ^ere ntftf (o bigb) they would tbiokj diat the Servant ought CO have fomefatisfadion brother^ Job did fo, be gave ffttisfaAioii to his (ervant* What/ ktbe world madei al foryoo, tbatone nuAbaveal, ardotberabaveno-^ tUi^ ? Tht iBtaneft.i0th« world luaift' have^ fdmetbiog; ti^coficentthefBy. aod tbis confidetation wooid nighti* ly meeken the hcajrts of meoand w^ipcn in their dealing with others, jdo but tbiokf ] am fet upon my own will^ andlwoulafainhavemy wil, and have concent^ and why(iuMi(d tiot6thers? No, itiino matter for tbemy But you are to look to the'meaneft wretch in the nvorld, diemeaoeft ftrvant, poorcft creatore, and think that they ought to have fomwhat to content and pleaie tbem, iswelasyou (hould have that which (hould content and plealieyouj fo it is where mcekneft ti.

I

Seventhly^ A proud heart doth not care w.hat others S^i(^neit|ier, but is re^dy to look upon others rather ttDogs, let others fu'ffer what they will, they take no compailion of them, but a meek Spirit is compaffionate^ as we opened you know before concerning cruelty^ tbofir that are paffionate ^re void of <S)mpaffion5 pafflo» { miKfs$ one fo cruel^ and pride is^hie :cau(e of cruelty. it ^ :^'€aufe why men are not at al fcnfible of what othf^

tttordinafe Injl caufeth An^rp

Eighcbly and hftly^A pcoud hearubinks ic Co be ariip honour to h to^s by wrongs wbac I ihal I pals by fuch and iucb a chiti^? 1 would. ficocn* co .bear, fcom co fuffer fucii a thing chac fucb a one doch, I would Tcorne co lee cbem (peak lb, and do fo. Herein he goes quite coQ'i^ary co the ScripcuKt, chac fatth it k an bcmor to pafsb} anoffi^nce^ As afcerwacds weflial fee when we come colhew the excellency of this grace of meekoefe Thus we lee pcide is the caufe of pafUoo, and ineelcnbii, being joyned in the texc wich humility^ chat oaod^i^ pcide, andfonjoderatespafTioo.

CHAP. CV.:

a «

Tbefecond Qround of *Anger k inordinate lafti in re« gard whereof^ and tbefeveral ends of it, it kid* laytdbyme^kjfefi.

THe Second groand of Anger is inordinate luji in cbe heacc^ this lers in padiM^ Tt^c place is remarkabk in JameSy ♦• i. /From whence come wars andfigbtihgr among you? Come they not hence even of yoHrlufUi Hence come cbe wars and fightings that war in your meah bers. There are wats, contentions^ bt ablings ia your fa-roilief, from whence come chey? youwi] Uy^ it comes from this caufe^ and chat caufe, chat cbis Servant doch noc do whac he (hould, and the husband wbac he fhouMt and the wife whac fhee fhould, you are readjf to accribute it to fomewhat wichouc you2. but if you would l^ve cbe caufe in fcripture, it is from the LujisMvithm you. Re-1 member chis Saipture, when there ai^ contentiawin your family, and you areangry, if aflylKoukl coiiie into vouchoufe, and fay, whac is cbe (natter ?. from whence

«1

»^i-

Inordinate luji canfetb 4i^tr. 317

comesal this ftrife, andri chisftir, chat there itiotbif^ fomily} you wouldbicdly give the caufeof this robe ^ what the Holy Ghoft doth in this texr,to fay^ wel, I may atcribure k to (h^or th^r, but the truth is, it is from the lufts \tx ouc hearts, lee but the luffs of your hearts be cur* bej, and al wil be veU As we know it is with the body, when it ts^in a difeafe^, it can bear nothing, come Co a man that bath a fore in^is body9 and \i you dp but come near bins, and touch him wjch your finger in the leaft, b? cries out, whyf becaufe it 19 fore, the place is diftempered : certainly J uH: fo tc is ip ch^ heaj:r$ cf n)en and women that are paifionate, chey are n^ty fore, chey are like raw flefli, tbae cannoc bearea.ccHicb,tf yoAi lay but filkupon it never fo fofr, it can fcarce bear if, when the flcfti is raw, aad when tb^eis a difeafe therein the body vpaffionace aoeoand women have difeafed fpirits, and ra^v fpirits and fucb Spirits cao bear nothings whereas meek*) nets is the heakh of the foul, this grace of meeknefs doth as it were skin over the rawfleih, and indeed men do gal cbeic own Spirits by their frowardnefs. Firft, (heir fpirivare diftemperod by their proud lufts, and then ehetr Spirits by their frbwardnels are galled more and oocet and g^ow into paflion, this comes from the diilem* pets chat are ia their bearcS|.

And then al this comes from weaknefs it is the fpeecbi of Seneca, WeakjUngj are complainings thofe that are Weakeare &d <if complaints,as a body, though it be not y of fores^ yet if they be weak, they are very touchy, they cannoc bear when they are weak i So ic is in the hearcs of men and women, w hen they cannot bear thirds it is a ftgpe they are weake, and that makes them foixo: ward and paifioaate. The bramble, that is one of tke weakcft things, yet tc is f\x\ of prickes,and fashes moft ra^iWik bramble, if you come neareir, tbacwil fcraLch| mc^y foa weiik fpiric, wil fcraccb and tear thpfe ibacl eonencac tocheio* Ic is caic, your angry paffiq.nate|

Spirits,.!

Thi^sof§inm§derate Angtr.

jiirtpiy tbey cbfnk chac it is chrotigh the ftreii^ Spirits chac chey do chus, Wbac / (hal I bear it ^ Sfettl I docbos andUius? iFemember Seneca chat wasaHea* chen^ batbfucb an expreflion,* Itk notthe greatnefiof the %pirit but the fix^lHng. As now^if a mans acme (wel, and biffega fore kg, a gowt^ieg^ we know ic is bigM^r cheaanothecmansleg^ bucyeck is weaker: Soapafli* onate Spirit feemes tokt bi^r, and tbere is more pc de in it then before, Ibut ic isagreat deatweaker^ it it tbrougb weaknefs cbat it cannot bear any cbing that acrf*' fecb ir. Now meekneft ilreqgchensthebearc of a man and Lwoman, and makes it abk Co bear chac that is crois wicb^ ^ ouc pafTion. And tbb for the rife of anger. .

^• And then for the end of anger^ a word or two of char, now whac is ic chat a PafTtonateman aimesic inbisaneerr What wouU he have ?

Firft, In Che6rftplace, crulyhecannoc fcarceljFtell you wbac he wotfkl have biic only this^ he would facisfie afrowardpeeviffa Spirit. ♦

Or elfe Secondly, That they may bring others to be under themj chatcbey aynieat> ac nothing elfe but to faring fuch and fuch to fubmit co chera, and bfc under them. \

Thirdly, Thatcbeymayfeemtobefomebodyindie world, whac/ IflfhouldpucuTial, KHould be Counted a fool, bethought inmyfertiily to be a fool, nowi amincbinkes by his paffion to bechought to be fooie jbody in the world.

(

And then he thinks by hispafljonaconeriwe, tpflec

tlSWllmoreaC anOCher rtm«i« h« rhinln* phaf> ^liM^^I

i5

•i

thrieaceche chtefe ends of a paffionace Spiric, I only oame them, I fhil noc fhew che Evil of cfaem, cbac mty be done more afterwards in che ajpplicacion of the point: But aowmeeknefs allaies the Spirit in regard of anger in I cheferegards, that if he be angry, it is not tofatisft^im* felfe, but that he n^y bring chtngs in order, to fee that Godma^ nocbediflionoured^ that they ihoold noc be uoder bim^but under God, noc that he may appeare to^be fomebody, but that the Glory of God may more appeare, not chat be may have his wil more ac another cimej but chat his Brother, his Wife> bis Children and Servants naynotfinagainftGod, and offend againft the wil of God more, noc chat he may iuenge himfelfey no, buc that he may do Good to ot hecs, A meek Spirit, though I beroay be angry ftmerimep, yet he never aimes at more good Co che party chat he is angry wichal, t hen be doch ac jthat very time chac he is angry. And hereby you may ; know wbecher your anger be righc or no, you are provo-|keducjuflly, that is right, Ibut can you fay as in che

frefence of God, I am angry ac my wtte, but God knows never defire more good coherchen at chis cicne, and I could never pray for her more then ac this cime, and there isgood reafon, tor when you are prcvok^d, you thifike fliedochfomeevil, now then fhenevcc hith more need of your help then at fuch a time, and aienot you tnade tobe a help ucito her ? And fo the Wife to the Husband, it may be fhe is angry wirh her Husband, but can you fay ai in the preTence of God,I r leve r defire more good to him then at this time, and I could never pray for hioi more theiacrhis time, when have ypucaufe cofeekche good of your Husband more Chen atibit time when you fee that it is ii wich him ? When doth a loving Wife feek to dogoocf to her Husband more, then wheaheisfick and d, diere never fnAre love appeJ^res from the wife then at fudi a time, n'6W if your husband be inapaffion, it is chefickb«^Qf bis foul, and chough you may be troubled

. at if, yet at fuch a time fetk to do bin\ more good t hen at I '' Vif . another

J

"S

I ■ !■ I ■ ■ » " ^ ill I j ."

another time. And To foe a parcnc, when doth a parent reelf cp do a Child moce good^ then when it is (ick ? .now .thus it i$, when j?pu fee Husband, Wife, Brotlier, 64-renc,, Child to beTick, Soulfick, then you would en-^ deavout to do them moll good, and fo long as you keep chisway^ you can fay as in (he prefence of God, yoju cap then endevouc to do thenii good, fo long ypukeep themeeknelsofyoucfpicics^ / n ^

CHAP. CVI.

Qfi&e effe^j of^agionate Anger, u It blinds , theritafoh. 2. ItVifquietxtbebearU $• hl^if* turbes al p^e converfe mtbaU

WELL) Bi;ic to come tothe main thing of al, ( for moc^ofchis you may meet with in the application ): the main cbing is tht^ffe'^s of Anger^ meeknets ajlayes Anger in regard of the elFeft o( it, the evil effeft^ and indeed there are very many, there, is no pafTion chat producecb moi;e evil effeBs then the paffion of anger. We read of the ^anicbe^^ that they hold two principles^ one to be the <Principk of algood^ the other tobe che <principU of al evU^ arid if there beany thing that is che principle of alevil^ it isa froward fpirit, the principle of Anger, as God is the Principle of algood, 10 that of al evil, forch^e is npthin^ in a mam fouTthat it the caufe of fo much evilas this paflton ^ and in regard it itthe caufe of fo much evil, we muft tabor to fearch into che feve* ral ^Jfetti of a froward and pafTionate Spirit, to^iiee whac adctalofbuuitdothto the Soul, fothac.by thac yout maycomevto lee what an txccllent grace meekneft is^ which^weareafcerwardtoarrae to open tp you, ind che ' ufeofmeekneAiiihindeiiu^? thv'^eiil *l^Tf# that this}| paiSoD would pri diue. lutct eie it*ii ieVeral evil <Bf« ij

The effeSls,of ^afiknate,Anger,

f0/of cbePaflion, of anger, we wil reduce ehemto ten i {ievecal beads, perhaps there may be more choughc of, buC I fuppofe cbe chief evils chat flow from che palFion of Aogec may be reduced to ten (everal heads.

Firft, Paffion doch mightily ^lind a mans Judgment, and blind %eafon exceeding much, it doch even almoft I pur out a mans eyes, as When you make a greac fire there wil be a great fmoak, that Wil everfblind.your eyes, you caonoc Tee things truly.. Thus it is for al th^ world, the iMatofpdIion, the fire of Paffion when iris kindled, it caufeth a great fmoak to come up to che underAanding, aDdjiidgmenr, and even pats out your eyes, puts out your reafon. Or as it is in the watery when the water is { al 10 a roul and (Krring, urhen there is mud in the water, and al ftirred, you can fee nothing in the water, where* as before ( perhaps) you might (ce fomewhac lye at the boctond, when the water was quiet and not ftirred, but in troubled waters you are able to fee*^ nothing} So it is wichchc heart of a man, when a mans Spirit is meek, aid I al in a quiet, there is a clearnefs in bis underftanding,but , when oDce the heart is put into a trouble, inco a paflioh, there is no cleeroefs at al, al is muddy now, and you are able to fee nothing,9tKl underi]^and nothing. Sk> y ou inive itinfPriCW. i^-zg^ thereitisfpokenofmeeknefs^\hbw that belpesibe underflajqding. 'H^haX ffJlQtv ta vpru}h . kdfgKeai underJi^nding, meeknefs^oth mighri^y help I a mans underftanding, ^ by allaying frowardnels, it plainly (hewes us cben,^ that pafTton hinders the urrd^cftandibg of men, that tb?y are notg^ktodifcerneof thipgs; Pal-fioDy it isa drunk^nMff,' iHf^n may be dronW with paf* fiotiy as wel as with beer or wine, now ypti kacwdruh-keooefs rakes away a mans underft^dit^,' leca manbe of never fiicb excelletic parts, yet \^H|n he i* dtunk he bath no ur455iUn3ing.j ^ Wpf^ tV^^^wairai'pdr^^

Vvi

•—

?

Mta

_ 5«>

TI>e eff^s of Anger,

'

faith, bow can that ie? hcztitwm^thitnnnthpa^o And lb palFion it is a Tirant, Tirancs rbey vilkil ale counfelsof the Land, or any ch|i((ha) joynwirh the in theix govermem *, woulcl ic noc be fchink you ) a ri<* rannical thingto deflroy a Parliamenr^thecouncelof a na-cion ? novir reafon in the Soul ic u as ic were che Parlia-menc^. thecouncel, cbegreac councel of che foul^ now paflfiontbac C9mes IH^^acUanc ai}d >|rpuldktl and def-croy ic, ic chtnkes ic caii Qevei:l>e Wei cil tbe great Parh-amenc of cbe foul^ ceafon, be deftroyied- 1 remember I have read of a poor woman^ chac being co be judged by Vbylip ot^Macedoriy and perceiviqg chic che judge did ncKgofighc, upon that fu^^bflie) lapf^al j (airhche King (laughincichecj appeal, pray cheei to whom wilt chou appeale) faich ihe, I wil appeal from thee unco chy felf) 1 wil appeale from thee chac arc now angry, cochee ac fuch a time chac thou aic noc abgry, noting ^hac he would have a becc^r judgment chen co judg of her caufe: foindcfd^inemay y^rywel appeal co many an* gry people, tjiofe chac areMaAers, Husbandis,* or Wives their Childrei\ or Se(yat)cs may appeal fiom chem when chey are Angry, co chem when chey are noc Angcy ; bow ordinary is ic for men co be Angry, and think cherofeWes righc when chey are Angry^ > They chink chemfelves che righCefi when chey are in a'Paffion -, now you neecit no bo* dyelfeco be cheir judge buc themfelves when chey are ouc ofa pafDon, chey wonder how chey fliould be io a paflion, chey fee chmgsfo quice concrary co wbac rhey were when chey were in a Paflion, thy paflion cock away chy underftanding. Indeed cake feme men aod wbmeo when chey are ouc ofa paflion, you flial havt theio fpcak as excellenc reaioo. and wich fucb undecftandiif; in al their difcourfe, ana be able co give fucb righc jtk^ment Goncemtngthiim^ but wbeo once chey ace ftined> and i|ce &ovnird,aoa]o an a^ger, chey do cbuM fo ircaciodaUy cbacooe woukl wonder and (ay ii chit ciieiaaK maaor

the]

The tgeHs of Anger,

thefame woman, that we difcourfed with the other day ? one can hardly think ifiena the fame men and Women it doth fo take away the Reafon of them. In Job c *i 4. Thtfeyoubaveanorabkexpreffion,^^e counfel of I ^ftoward H carryedbeadlons, A Man or Woman that is&oward, cannot hare any Counfel, but he rum head-toog, he runs in a rage to fuch and fucb things, and teowsnot what be do:b, or what he fauh. I?i,ufu,l for Men and Women in an Anger to run headlong upon bufineff, and know not what they would have done ihe Counfel of the froward 11 carryed headlong, there'is no tane that Men and Women are more refolute what to do mote refolved that they wilhavetbi*, and wil have that* but thetruth is, there i« no time in the world when we awfounfittortfolve, Why? -Becaufe then our counfels atecartied headlong, we have noufeof our Reafon and ;underftandiDg. Ic i, faid of Theod^ret, that was the

Tutor of ^«f«^wC«M That when he grew oW he

' would go from che Court co the Country co take his eafe

and when be was going from the Court .Aumfiut CaO^

«ked this reqaeftfrefote he went. Leave lome RuleTto

, order my ielf, it may belihal not fee youaeainfora

loog time, and fo Theodoret held his peace a while and

atlaft he gave him this Rule, that he fliould never do any

I thing when he was Angry, rather fie ftiK, do nothiii

I wJMteyoar paflkm is over} Becaufe he knew that what

hedrithen, he was like tomifcarry ia. Menarenevec

fo aftive as when they are Angry, whereas the trutfr

», a roan tf never fitter to fie ftilfthen when he is Ancrv.

^ when a man i$« a diftemper, in a heat, it is the 14

fac hw» to go.tp Bed, So the truth i,/whcn p^k

l«e Angty, k^m beft foe them to gS to BedT^co

7 he egtBs ^fAnffr»

\

1

^fecondly, another ea>i/i?j^^ of aoger is cbis^ it is. a great enemy to the quiet of a mans own hearty it is a great diftarber of a mans or womans own pea€e,we may hy of it as the wife man faith of cruelty, in Vrov^ i x • 17. V^ethatk cruel, trouhktbhh own fiefhf fo thole that are of ftoward fpirits, they tronble their ilefli^ and trouble their fpirits too^ tbey prove to be hardens to themfetves,. and hence it is that your angry people cry out thus. ^0 manfo plagued at I am^ I ^ow no body fo croji as 1 am\ Why ? becaufe indeed tbey are a plagae unto themfclves, and croft themfelves5 cbey having no quiet in their own fpiritsi nothing without quiet to them, they areexceedingly burdenfome to cbemfelvef, anger carries the punifhqient of it fdf with ic* Tboi^ afrowardmanorwoman would havft bis wil in oiaQy {things^ yet the truth is, he is fain to crofs himfelf in many other things, fothattobaveamans own wili io fome one particular, makes him that be is forced to crofs himfelf, though tbey would not have other uke notice of it, if we look into their bofomet weihlll find, ihat chert is np fuch difcoocented fpirit as an aiogry fp« rit is, yo^ would fain baveyour wil, now you that ate of fuch a difpoHtiou, you can never have youtwill, for there wil in (pite of your heart be nothing but confsiBon and trouble in your own fpirit.; Now meeknefs keeps down pifHon, paflionratfetk diftempeiiand tempefts in aiieartytbegreatcfttempefVchatarffethi it is inatninor wofpans own hears, and-it is jirft that it thoutd be fa But 01 a meek fpirit findt fo much contenimttir 10 bis heartthathe would not 4ofe for t #orM, be Wit 4101 he wil not lofe that fweetnefs that is in his fpirit. What / becaufe fuch a oMcroflelb meV Aall le^my contentment ? no, 1 wil not lofe that C^cetMft dial is within my (but, whereas your paflmnatepeoptej i£aiiy thing crofs diem, tbey lo^dk trpen that wbicfl dt>fleCi them, and think it is more toht croft in that, thatt tbcit is good in all the quiet of their heart. The cmth !•«

The ifftSis of Anger.

when odiets are «t%fy» perhaps yoir^tl rife agiinft cbcm ta greac paflioo coo, and be angry at the fame times bat yoa need not; do not troable them tbey have double enough in themfelves s as one that is not ufed CO drink Wine, it goes down fweetly and readily, bnc wbeiibe bath done, bis head aketbj and his body^ burns, and be goes hoqie^ and lies down> and is (ick, and vomits, and what a deal x>f croubledoth be bring to bim-(clff betides what be brings to others s fo being drunk ^piffioo. What abMndance of trouble brings fuch a one to btmlelf and CO others .^ andbUf&d be they that tbeLordfliewsdiein the evil of their paflSon by this, to make tbetotpconrtderand^tbinks What good do I get by this paflion / What! Had it not been better for me to have put op fach wrong, than to endure fo much vexation to my felf f -This is now a^ fecpnd evil effeA of anger, which meetofiels doth help.

Thirdly^ Anothere'znUej^e^ of anger that ipeeknefs doth help a^inft, tc is difturhanceofTamilies,, and all tb0fe.tbatt»€doconfverfe wiibal. An angry nian an^ wonao. is a very troublefome. and hardenlome creacore totfaeworldwhereroevercbey^are, and if tbey 4>e fo to themfeiveS) thtywil be to others coo* As in a Family) if they be ftoward. Oh how extreamiy burdeorome are they CO cbacfamily I ai if the head of the family be f ro-ward, howextream bordenfotne.acje tbey tothat Fami* ly^ offtfftChildorSetvambeofafroward ^iric. Oh, bow an extream burden is it. And therefore m Vrov. 2 z. 14. ke what the Holy Ghoft there faith.. ^Maks no frimJ^ip PQith an ofigry man^ and witb a frovoard mm tboufisfolt not go : bt is not to be a friend. One i that is an a^ry manr although he (hould be a man of -•ever fucb exeeUeot parts , yoa ihal get no good by hiori, the meek fpicic if the only good companion, A froward i ^irsi tmibks hkown boufes^ And mark what is fatd of < fiKh t one in ^ov. 11. 29. Ve ^t trouhktb bh ovon

I

n

The effeBs of Anger i

^*

boufepjalinberk the wind: that is the doom of tbofe that trouble their own hoofcf. Now I appeal to yoo in the nitne of God, Have not you (many of yoo ^ troubled your own heufea f when you hare come home toyourboufeSfjouhave been a trouble to yoor own houfcs^ itisjuftwithGod thatyouflioald inherit the Wind, that God (houldMaftvou in al yoor waiesi be-caufeofthefxtrearo trouble that anger brings tn a Fa* mily^ 1 remember I have read in the hiftory of the ^o* mans, ofVompey^ travelling in a place, he mec with a pe6p!e that had no houfes, but only Caves in the'mooo* tains, he reports of them, that this was the manner of them 9 that they had alwaies two Caves, the Man one and the Woman another, and being asked the reafoo why they had two Cave^ the reafon was given^ in thefe parts we live but a little while, and we would fain live quietly while welive,and that we might live quietly,we have twoCaves;it feems they were much given to pafli-oujtnd to quirrtlfomnes^ living one with another* And indeed, thus trcublefome is paffion between man and | wife, as they can hardly dwell together under one roof, and they had need to have two Caves, not to | fpend a great part of your life in troubling one another, and cut off chat time of your life nosir,'an4 not reckon it, for, Is your life worth any thing? cake bnc one dayi that you have been paflionate and froward one with another^ May not you wel not account that day to be your life ? for i$ that day worth living i and therefore angry people ma(t never account it their life, and thea' their lives wil be very comfortable. And hence it is one houfe cannot bear Huibaud and Wife, oor one ta* ble bear one another, becaufe their lives are fo uncomfortable one to another. And this it the reafon the I Heathen had chat in the Sacrifices they offered to 7^. no, theGoddefsof Marriage, they would be fore tOi pull out the Gall of the Beaft that was offered in Sacri-| I fjce, thereby holding this uuth,. ( for their Sacrifices ^

EffieBs ofpa/si$nate jingtr.

bold out mtny morral truths) ia marriagef, tbey

ikoaldbtve ill Gall taken out. Marriage would be ex.

oeamly croublefome if chere were Gall in Man or Wife,

for pafiion is an unruly Tbiog, and mighty trout^le/ome

wherever it cofnes^crouble to our Families, to our Wives

CO our Townsy a croublefome Spirit in a Town, what a

deti of Cime is fpenc for allaying of his pafsion ? And fo in

meetings about any buHnefsj what a mighty trouble is a

frowird Spirit in thofe meetings f Now Meeknefs doth

keep men and Women J that as they are not croublefome

tochemfelveS) fonoctoothets, a Meek Spirit, though

perhaps he may do fomching that you would hot do^ be-

caufeyou are not able to utxlerftand all that he doch, yet

be wil not be troubkfome to you^ he wil live in places fo

as ocme fhal have ciufe to complain that he istrouble-

(boiecoany.

CHAP. CVIL

. 1 ■

OfAefMT^fftUs (^ Anger^ that it hinder/al good. I. GrayerandibiWorJhip efQod. z. ®/ ma-l$ftg m Sulleru

F9unhly, Another Evil ^^ff'of the paflion of arger is this. That it is a mighty hindrance of any good \ blinds Reafon^ difqui^ts our'own Spirits, makes u^ troablefome where we liveandbindersusincheperfor' mance of any good whatfoev^r^ and that many waies, cake buc fome General exprefGons of Scripture.

The Firft is in Jamef %i.zo» Vx ipraib if man accom-J^ifmh nottberi^eaufneficfQod^ If a man or Womai be once in a fro^racd temper, they can never accomidifh J

I

^^'

TTT

Ejf^^ of j^imm AnffTp

God?, work, it is a very: ejjp^ten Sffipouff ^fclrtttofft nocitj^of^. noc ooly gfi^allyv bow.if twAM:i us;tmtfqr: good^ buc in fbiS| nvben 9^1 wi} foc^ cq aiQl9)9C;C|Mrr glory of God| aod ifi (bifigi tbjm are very ffioA% ytt will &€ur cbemrelves|}^ioo4Qpy know cbac (lod baych no iioo4> of chy wcacb) k is crw^ he haeb nfod o£chy.x»ly .Iwi^ thac is noi chy wcach andgafli^b^. rc^ break AH mfum ragjrous fpe^es^ aad^Kpeacbflt, Godbarll tomcsdcoA th^wca^hofmani cbewrachofinati occompliflu^naiS c he r i^ueQ^fiie^ of God* And lee a man have nettfbltMh: exoelleqr part% yec he wil noc beahleeodoatiyiQdod^ a^oil, if 4e N a fj^owacd man v h<^^» lilo»ioc0«(€tar> t d^ chac is iighc^ up^ buc is all wiee wkbi falc brtn^ jtiwctf Candle wtcb Sak bcine^ andtboufib It hea gitoat Qiodla^ rhac migbc give a ^eac deal of Ligbc in the Room^. ie cao do nothing biic fpic up and down from one place co ano* Cher: Soiciswichmanymen chat have excellent patts^ chey are of fuch^Higid Spirit^ Qen({>cigiitSP8:ic|9 J9 fpbw^rid, rhac all their Life \% buc Tike ttCktAisfet Wfeft' Sale brine, chey fpic up and down, and are very unufe* fill in che places wbtre they live; Thou mighceft be of very good ufe id ehe place where ehpu liveft, bue betog of a fpaWfMd S^ic ttbpu artt>f^i^fcsv ^e^^, i^liii^ ehei; ip'all ordiqapceSf -there if Dfy pFpulHain^rbut^fro-wara Spiric hindersi What canft thou^ do in a^paffiooJ Whae! Wile thou go eo pray ? Thou art the nikoft unfit Body in the Worl^^gotopray whenrchoi|<aciiii9 paffion.. In i Tim, a« 8« See wiv>t the iVf)qft]e, bSl^k there unto Timothy^ t.ml therefore^ that nmn p^ enkry wkfre^ How) Lifting up holy handfi Buc ^ow? Witb0Ht t»r(Uhj you mpft be fure when you liCt cip your hands in prayer, tbaichQrabfnowrach^ cba( yivudo HOC 'go CO prayer in a paftion. When Men and Women are }iqa|^&kv)^Q(n9wicbaQ0th{»:, andfb^y come'fo|)iiy9br, |c^tpr.7cu(hion» Koeeldawo, Obt WbacakMof iPfSify^i^if tl^eir^^ certainly,this prayer ia norm iticqpcAUe

,

'tm»f

EffefH offafm>tate Anger.

piayer. And cbcmfope cbac pkce ii «ry remiirkable irt ifP^-3'7- TterecheApoftletlfxhfec Sflr^afcas anEj^^ ample co ptbtfr WonieD^ tild comautads %ardh for the qtfificnefiofberS^inc^ and fo Extorts the Husbind to docbts Duty, that is. To VwA with hk v^ife accerdinp tol^vs^kig^ gmngVonorwdo ihtimf^^ as unto the tP^ks^ Veffel^/MJkoi btingVHrejtog&iher dfihe ^rttce (fLi/iV Mow rrtark thevjcrylaft wofdioftftey. v^dc*, Tbatycur Vray&rs be not bindnd. Be ytu datbghter$ o( Sarab^ of quiec Spirits^ lee a man live as a man of koowtedgj and therefore be mu^ be a man of a quiet SfifXy or elfe be cannot liye as a roan of knowledge and gmoghoiior unco the Wife a^ untocbe weaker VeiTel, fo wb»t end ? That yoUr Vr^yers be not bindred- A% ii die ApofUe flioukl iS^^, except ye be very careful in this, owainly, your Prayers wU be himked, you wilaever be ikCO pray one whh aoocfaer except ye be very caie-fidiochis* Ndwinechinksj this one argument fhould be a mighty means to make you all C6 be viratchful over yourpairioirask)ngasyou]ive,ascbu», if I give w^yto mypafaODy Ikaowl^mof aPafsioMte Nature, welf^ andlihal meet with many chtngr th^t Wil difiufbetla^, tioirifIgiv<,.waye6mypt6ion^ whaUfttn.^ Iflial noe be.fic copcayJufflyFaknily. AndbehceicJsch^cwIien dne if any j^iou betweet) a man atidbis Wife, cbey go toBfedirtthouc Prayers^ perhaps no Prayer all chac davj pddiapt two or three daiesiogetberaiid ho Prayer, Oli! CoGfed it that angir and that pafsioV tbac the worfhip 4 of God muft give way to it. wfiaii abbi^rible vJickednds kthis in a man or Wonmk Heart, that they are in futh apafidoD and |o on in a paftioii, that the very worfhip otGddmuftgwrwaytorfieirpafsioh. Goft thou think idm^ftfbAdbefote Godaftioehej^dily acid answer rhisi lOfk^sranlSpifiit^ thei^crfcipcfQdd-muft give\vay tfa iberftwlracdiieftofthy pif^h I Plead ifirhat ch(7iu wile, bar the Hufbabd do-not do his£>ucy, or the wifedc QacAHkeiDQCjrw yee'r-^l^^biss^a Utile, whacevecocK

EfftHs of fafsionatt Anger.

)

tiaibdone, occbeocher bach done^ certainly, if it comes :o this p^fs, chat ic hindecs you chat ybu cannot pray coe MTicb anocher^and chat with frfedonve of fpiric^kno^ that you have Hnned apainft God by your pafsion. Ol do you prize prayer acfo lovVrace, that you cannoc lay down ^our paflSon for ic}0/ ;uft were it with God co meet with thee char nigbc tbictbou goeftaway from tby wifednd family in an anger, and goeft frou^ardly to bed, jixOc were ic wich God Co meecwich chee that night; tbinke of this, perhaps you have noc bad cboQghrsoif it before, bucnowcbbk.ofit,andkt men and women walfte wich meeknefstbac your prayers be no:bindced^ Hemember this^ that if I be angry and pafTionace, perhaps icnaay binder me in the worfhip of 6od, binder me from pray* ing in my fiimUy. lertHllian in his tApology for the C^ripUTi/, Hath this £xi}renion ; jPFe (faith be) When voi are atfupper dofo eat, as to l\emember pt^ mufipray before vpifieep^ and therefore eat Moderately : So if | thou beeft at any time angry, if any cbingdifpleafe thee^ Obtbactbou wouldeft have this thoughc to allay thy palfiony this or that difpleafeth me^ OI but 1 muu not be fo difpleafedj but I muft remember that I muft go to Prayer^ and Imuftcake heed chat itdonotdifioabk me to prayer^ Oh it is a jarring luoe in the care of God wbea men and women go co prayer in a paffiom If a nmfidaD were co come to play with an inftrumenc before the King be would be very careful cobave al his ftringi in tuoe^ cbe infhumentalintunej nodifcordnordifagreemeoCt now know that thou art called, not co play but co pray and noc before a king, an earthly King, but the King of Haven and Earth, upon wIhxd thy prefent and evedafting eftate doth ly, thou muft come into his prefenoe andpcay before bim^ and thou badft need take heed dttccbyfiool be in tune now, Ibuttbypaflioopuisicoutiifcune^aAd there wil be many firings cbac wil found very kadhsa tby ducy if thou goeffc to prayer in a paflioa Andfofoi other duties^ if ic be to hear the woco^ Tipceivetbeward.

EffeHs offafsimiite Angtu

331

mhmthjftfs flai^h cbe Apoftle) Andfoforcbe&icra-f mene, to come cocbe SactiimeDC inapaffion, char youj acecoovinoed in yOur ownconfciences'tbac you oughc not CO come to the facramehe in a paflfion^ when you are angry one with another, andhenoe many men and wo-ffleo wil rather lofe a facramenc then come in a paflion. Come to many and fay cdtheni) why do not you conie cotbeSacramem) They ahfwer, my fieighbour and I fel ttiTy oc iby Husband am I fel tnK, or my wife andlfel out; now what a vile thing is chis^ when there is a facra* mcQC tfa«c thou arc other wife convinced cbou oughceO: to come unco and now che breaches chat are between thee and cby wife hinders chee*

^nejf. Wellf You will fay, ^ux would you have ufto comethen.

i^fbi/n^* No we^would have you to lay down your paflicN^ chat you would rather yeild one untoanotber, diac if flie batb been in feulc, that you would yeild *, or if he have been in die feulc^cbac you would yeild rather cben binder your comming to the (acramenCy but many men and women by their giving way unto their paflion and frowaxdne(s, are mam unfic co hear, and to readj and pray^ uaficcoadmonifh, k isbuc like che fpicting of a candle wee with brine (as I cold you before ) you know tb^e wU be a iicck light when cm candle doch thus fpic, hue doch ebac ligbc do any good ? And fo if you come by way of adfoouicion unco any when you ace ina paffion, doch that daaoy good \ If any hr^tbir have faUeni you m^ r^ore-hm^ ^Row ? Wnb the Spirit of m^^ekpeffj You caoDoc adaoociiOi and counfet your cbikl ac that time whenyott ace in a paffton,ic hinders you in aldi^ries^wbac a deaiof mifebtef doch cbisjpafsioado in the world ? now meekDtltdocfa fa alky pauion^ that it (hal never hinder usiuaqydiicy^ daoug^Godgsvemelcsve cobeaiigry ae

■ ■ Ull - . - .V

mm

-' m ■ m^ -

33

(hings juftly^ I bur, farkb a meek Spktc,ieQ tee ttbe beed

ua^f^en^eiekhearEC^ cbac knowes kow %Qbt oflmdadj be^n^ay.be jolTcipded, and yec>a$.cbe42me time tsik fwaoy ducy^is fie co pcay^andasS fie ro hetr^Sc as ft Co receive cte facrainenc j (uch a oncbiiih donii naeMnpng^bnc wbf nay oot I reccfiv^ (;h)efaccameo^ bfipuif q$ ite? ic ttiadcoeir of cbe devil ^ mak^jmeocJ^^e jtbs QficfiiQiVQeB'faeeauf of iHM pai|ionktf chou 4oft oot^cptneiiHi^ te^vexrin t ly beaoc ikM mayefr receive cbefacramenr^ nDwameek fpicic ki^^ its ^eacc in fuch4i frameoFSpiric, cbacijffoiighicbe^^ngry tg jwe thing ^^qiii .^od.wottld bavt ic Ao^joyin^ fe: k keepes ic felf fie for any duty. . c ^. ^ . . r.

Secondly, To proceed a liccle further for the inlar*

ging of this, that inordinate pafsion doch mightily hinder

the doipg of good,, The wrath of man accomplices not

therighteoufnefiofQod^ as it hinders incbeviokii^^

it, fo there is another way of Pafsion hindring of us in

doing goody 9ndcbac.iS|ly^i}(Ubi()g.o£prapletobefii^

tdere is a S^ZfeM Anger, a^weUsaOi^oig Anger, cHeri

is diVumpi^ Anger, as Vi^V ^tAVmriour jSxgtCy ict«

not enough ^ nicn and woiMn tofiiy,.Ifasd ncfcfajr^

no^chat wasjp«rhaps becaiiTe.df i)n inward. feettii^ctfTOfir

Angftr thacyou woujd not Sptifky amhy cimesifri#fabli»

ly^ it it beewecn man^ wife, they goemopingy afld in

adumpifli way, and fcarce fpeafcaword from iftoMiing

to night one to another, p^i^p^i for twro or t^Xte dH^

together /paroe Sffeaij^ one: C6 aoocUec i not** icil iMt

enough CO fay^ (Ml^OHocSpeak^IUicliagc^iftblttf^

fruir of apgcr^f iQkeepcbeiin&omfpeaking« andfdfiMi

(that duty thac^yduovve toe to/aiiotbee^ yeiii^oaki #8#iiy

' by this meaaes ^be ^Oinforc ci one slnpthtfr^ dMy, fd

your tQnguqis^ yoi* owDy ocbet oor^peri»«fMf yo(i

w% or hold! yPW .peace when ybu -wil^ bKf if* ttj(fNtt

untoyou^ cb»cbyx:yxai'.nny..^dirife'4l^ addfoj^'ik

ypumaybe ufeHilin chepfane cbac^God lliMiSt ycM,

jandcbcffefosed^iiot chinkijbaa in Mf frcrwiM HiMdr

I ^ II » I ■ I • iiH I !■ t "^ - a —~~~^^^ - ' • ; -M

•"■V"

jOffMf boM youf rte»c«s trA p> op »n<l 4t9Wn-si)d. IpMhiMchiiig, IbiiGodwmc^fbiiio :tctt>tinf ai^e'f

B^utncd). orCbtfton, teowAactHs iraftnftil'ah-get, tUidimipsflifpiriccogo-a^ and tfowti, andlirail tbairiegf after tfacM^'«lid h'avt'bdJtlhd do sny thing, 1 biMifil Aib^iaraibbiii'^'liilM' fiEv6r cov^e i(6 tne^let^ oito.lhBifTwdrIt; ubisJltf^tliijr.(Jitfttf,.iiid: tfe^rtifdrt fiidt the Appftlb, 'itt ibe 5. oF^'cimw-and tbe pth, Qrkig not omi^Mt^amb^tixon^ tt^d trinflited

•»-'*r"~'~'—T»'"^"—"""'6 """"^ ^«,,viii

i*bootf1f<]roiirliear{iiWef«dlediand'4oV..v, •• tucic »i anycbkigimifavHljnDfftSlV^tfiech'trdabled at hi 'v^u]

ttattbttlndoac b»i(fe*i! B9JM

ing, and befallen, and fo they becomriikrtcftrtKfn^tJcf places where they live. And the truth h,^ where there isfachafullendaffipiflifpiritDpon any occafion when yoQ are crofled, hisanevill diftemper, and it is very f hard for a fallen darob Devil co be caft out, as you (hall IfindinW^r^p. Compafethe 17. and the t^. verfes j together. At the 17. vcrfc, jind one of the midtitude [ [afiff^red^diqidy majlerlhave brought to thee my' j S^?1,;t«Wu:I kalb a dumbjpirity and wherefot'verhe ta . \ethhim^ hetearetb bints and be fometh and gnafl)etb jxntb bk teeth, &pinetb away, (&» Ijpah^ to thy Vifciplei that tbeyfhould caft bim cut,-and they could not. He hadadwnbfpiritthatdidtearhini, and did caufe himi tognaihwithhisteetb and to pine away, and he was'

brought

r

^ fifi tff4/sim4tfJn^er,

broagbt to tbeDifciplcstbaccheyihouIdciftthitdumb^ i>irit^ut. but tbey could a«, Tbea tt the 29. yetfe^ beU/tb unto tben.CFor (be X>ifc»plf$ woadicd irfiy tbey could not caft out tbitdtimb Devil, tfaey cone to ask Cbnft privatdy,. W^;* c(mld n0t we caftbmouti) Chrift loft^rs tbem^ thk kpidcan com forth by nc tbirify but fraier andfaftingi , Where there is 1 dtimb D«vil, I rolleo, fflopiii((dQiBpiaidiftcapec of heitc, itisaveryhardthtogfbc fuch ii one to bevand, foe they be bold in their fnllenoers, and duiupifliaefi, and it u very hard for any fuch to be caft dot but by/Faftiog and Praier. You that are/ulieo or dompiOi, if your Govem9r«,ocParcatscrol»yotf afittle, yon vtil fie all alone piatng.and be dumpi(h» and fo are made aofif for anythiog, I fay, you had need Faft, and pray for tbe caftiog eat of this diftemper, now meekoeTi io cbit j let ^ there be any thing done againft a m^k fpitir, any { wrong, iuch a one U able to go and plead it oat,:afid is abte to go aboac his bpfineis as before.. Indeed he* may be grieved there is a mikarriage in facli or fncb, I, boc (hal not I do my duty therefore? I may go and do my duty by pleading with ch«n^ and by fpeaking to dN^. IWildomy.duty. . £ /

'* '

CHAP.

^ Tffieffefh^hpenatedn^.

i

CHAP. GVIII.

Oftbemahdjixtb <EffeU, bbtdemg receiidfig Good. ,And deprtvt «g of the Qeod we ham b^ i

AGim, Aoother fio^I Eftfl of Aagcrh this a it binders doing good, fo « binders recawnm Vgoodf a froward fgiritis aoiit forco take ioaay good « s»e(aito do good, there it no dealiag with them WKB they are in their fie. At there i$ no Fhyfick to be wveo neto a man when he it in the heac of his Feaver i %ftUn$ do not afe to givePhyfick then, butfiay wode their fit IS over, and fo there is no medliiu with ara when they are in a flame, yon moft come to cbem |»»n they are qmef. And indeed, this is the horrible IjMemperoftbispaflion, that when it is op, Ood and ottmaftflaytilitisdowo. How often haft thoo made •Gov towaic upon ihy fnft in thy paflion ? it is too ! mncuchitQod flionld wait upon a poorcreature upon I tdycMrffis, choQgh we flumld be nererfo pliable; But

E' *» Lord not only to Wait npdn our perfon to do as , but to wait upon our wicked, vile, bale luft, that oitftxy til that be over, before we are fit to hear Urn fpcak to n>. We would account it a very ill thing, if a Servant be in the houlc, and we mull not only wait ■pQtt h^boc Wait qpoo his humor, and his la^^ now ft is iAeajief dung to wait upon a mans humor; ^ftnto wail upon the ffleaneftcteatnrc;.ia the world, ic were nnch for a Kiog^ or 4'Prince to wait npon t Sculfion Boy-mdn Xkcliin i flat Ohfot the' infimce God to wait tt(<MB a loft it is merc^ thatd&ere is nothing can be done tif (be fieBe ever wU^dHem.., At you know it >s ■tai«1io>nieiionfice,aman(wrththe^ noifii of the fi^ I

.. . . _ . , I - I I • I in .^^.^— . »^»^^^.^

25 6 The ejfeSls ofpaJSionate Anger.

^and.of the people, and the con(a(ion chat is there ) beiif nothing that yQu fay to him. nor minds nothjog, is unfit to be fpoken unto; and To it is when the fire of anger is np in mens hearts, they are fit to hearken tooochii^, 'the Soul is on Bre, the Houfe is on fire, and fit co bear |nothing, i/Jbi|^^ilwasfaintofiayfor (^i4^^f wb'tle bis jfit Was over, before fhe fpake to him: And it is Au--/^im (hniticude, thatjbVe(Itlt&atts (bured with Fine^ ger.ipOitsevery thing that yon put into it, foitis with a Soul foured with paflion. I remember I read ef an Emperor, when one told him that there was mncb wrong and violence done^n bis country sg^inft bis Lawsj faith he, I cannot hear yon for the rattling and found of war, I cannot hear what you fay, noting that in a country where there is war, thipre the Laws can? |not be kept that are made for peace. It is true^ now there may be many complaints of a great deal of injo;-ftice in our own Land» but there can be no hearing, be* caufe of the noife and rattfipg of warlike inftruments: And (o when the heart is up in a paffion, fpeak what you fUril \ Such a Soul cannot bear you, it binders iirom ce» ceiving good: but now faith the Apoftle fames^ %ecein)e with ^eekpefi the ingrafted word^ Meekoefi fits the Soul to receive any good; Sucbi Soul ftaodi before God and faith, Spea^Lordfor thy Serv^ifit he^ nth. Let God come at any time to a metk and qokt Spirit, and it is ready, to hearken what God faicb uaio It, and receives any goodfrom any one.

• Sixthly, And tbenftirtber, in the next place aoodM evil effea of paflion is this, it not only binders tbf recdm nmg cfgood bat deprives u% of the good that we bad te fore^ as they fay, raae pearls may be diflblved by Vin^ ger. So there are many excellent things in men uid wo^ menbutthev are diflolvedby t&e Vinegcr oFpiffibi^ many excellent parts and giftt of Gods Spirit tnatmci tsA women have^ bat al is diflotved and ftaioed by tbi|

Vinegc^

w

The effeBs offajSiomte Anger. 357

Viocger of paflion^ you know chat Vineger wil ftain and (a che Vineger of paffion ic doth ftain cbe fpir its of men and women^ and cauleth ehem to lofe cbac beaucy cbac diey bad before, ic doch lofe much of che fvi^eecnefs of cbeinjoynieDCtif God himfelf. The Lord doch not love todwel iaVabilon, buc in Sakm^ now ^abilon fignifles Cmfu^n^ And where is there fb much confufion, as cbneisinapaifionacefpiric? Jiereische cbnfuGon^ %a^ i^k^Che Lord Idvecb noc co dvvel chere^buc in Zion and mSdem^ be loves co dwel in peace, where chere is a Mioeable and quicc fptrir* The fcorching beac of cbe me wil cake away che fenfe of che beac of che Sun, chough cbe warm beams of cbe Sun fh ine upon you, you wil nocXeel cbe bqac of cbem, if you come co cbe fcor-1 cfa^be^of chefire: 80 cbe (corchtng beac of paffion cakes away cbe fenfe of cbe warm beams of che Son of ri^eoufnefs^ ofcbeihioeofcheloveof God upon ibe

Ibact ; Afroward bearcbath liccle fenfe of Gods love, chougjh poffibiy he may be a Godly man, or fhe a Godly wooian, yec diey can baveliccle ienfe of che love of God tDwaidf cbem^ becaiife 6t frowardnefs, your froward Quifttans have liccle comforc .of cbe love of God co chem^ and chere retnains fuch a biccernefs a long cime i^ioQ ic, cbac ic hinders cbe fenfe of cbe fweecuefs of Gods lo^ea long cime afcer. But now che hearc by Meeknefs isl^pfio a conftinc way of che injoy menc of che lighc of Gods fiice/and hach a choufand cimes more fweecnefs in defying bispaffioD, than you have in your pafTion, where-fbcetticchac you give liberty co your Daflionj buc for oomforc and concencment: cbac you would have cXl your fthef 2. buc you lofe a choufand cimes more concencmenc, which I ihal afcerwacds fiiew, in opening cbe Grace of HeekneCs, buc in chefe chings as I go along,^ che excellency oCdie Gcacepf oaeeknefs is much difCoTeqed.

'I ■ '

Tyz CHAP.

ff f f^mi

5}8 Thttjff^of fitptmit 4npr,

w^m^mmmm^mmmm

CHAP. C\%.

The pBventh ^ffeU of An^er is. J^at it tWip^ 4^ bundanceofSin'^ t. It m^l^s m ^Hc in t^^l^ of ^pd. 2. ^^nilhetbtbef^ar of Qod^ ^. I( regardith ruf r^latipn* 4. It m^ksJ iM/t^^t i.hcaufetb (^ifrfin^ animlin^^ 6. ^wrre(-Hng and ^i^bting. 7* l^ mal^f a ftra^f/^ dif* ferince hetppefn ^a man and himfelf^ $« Jt 4 TfV^n^ffuU 9. It difcpver^ Skwnfi^

BUc now the ^ea(eft of aU is to ihe w bovf KfcKlj^ cbrh helpa^inft the evil ^ffefts.of Anger^ pi(/Iion dbchnoronlyhincierdoin^gpod ind ceceiviogof^c^ buc ic ische caufe of abunchpce of'finafid w^lf^eu Were (bere no Evil EflTfflf ctien whac h^cb been mn^ yec I fuppofc you canooq buc fae whacahprpbl^t^iiu this paflSon if, and how neccfiary che Qrice of Meekp^ is for a Cbriiftian, But I bgm ip the Qwoing of chvfh^ chat I am noiy aboqc^ cbe mewing qfcneabuod^ijaijqfriQ cbac paffion dbcb caufe, cb^ doc h fee ouc cbf eyceUcnc^f of Meelpiefsy and in cb^r yoi^ wilfee wbf^c McclQ^d^docb foctHi iokefpiDgofuffran^abupdanc^eof fin^ you wiU be in lx)v» with th« Gfcac? piF Mwkn?& wlKn yoii &f white abuadaqceof fMi \r l«(q^us fcooiK

Now paiSgn, ThajR. C4^f(^ tbwi4i«M rf fm iq 4V0U isi).^ 'An.Anmman^rretbuj^jMftfand4

^k H^:i Glioft&ichliKe^«^KioiKi9wato

TheifiBs ofJngei

1

tcan^eflTioi)^ have any ot you furious ipiriGiy cerctmiy,

yoa abound to traDtgreffion, the Holy Gbofl eels you

cbac ^Qu ^bouod '<n cranfgrefsion, your iifn ace nbc ordi*

oary, tmc chey have in(:reafed abundantly. Ob I Som*-

nines 10 one quarter of an hour when one is put imo a fie

of pafsion wbac abundance of Ho is committed i More

fio committed fQOKimes in ope quarter of an Hour, by a

Mao or Woman in an Ai^er, tbe;i a Heek fpiriced mao

ctmmus in a quarter of a yeatj perhaps in half a year,

Nay in a twelve Month, ix the f^reater part of their lives,

be aboiiiidsFin tranfgre&iOD* The ]^raclices of (ome are

coomeQtanes co this Text, and I fuppore there is fcarce

aoy but have feen it oi: found it to tfaemfelves, or b

orbers, aadtbeycanupderftaodand dokoow what this

Text meam^ they can fay, furely a furious man abound-

cth ID tranfgrtrsaoo^nd can fee it in others when they arc

io an Angry &»how tbey abound in eranfgrebion. And

truly, if you did but examiQ your own Hearts afcer-

WardSf you would find, that you have abounded in

traofgcdsioovery much afccc a palsiop. The Hebrew

wordfihiC is ufied to fignifie, pafsion and Anger, doth

iiflQifia CO eiaiilgi^ coot» the wordirom whence pa&ion

conet, fif^niftescogofaeyoMlboudditoo, becaufeof all

men and Women in tbe world flHtb wil goi)ey ond their

houo<k« Itis hard to keep ftft wkfatniCft bounds itis

moch CD keep water wicikifir^bounds, butfiremuch

moce« W€ ctadof ^B&^» when he camedown from

MooQcS^ apd hadchetwoTabks in bit kinds, and

iawttepeople wfaacGodkibQr had made, f be did k m;

aHoly Anflot) bethiew cheaa down and b^akechenii

N«w wiiacWe^dtdinHoly Aogerr bteaking th^ two

labls4tf KhefMHS dopafiimaceaodAngry pw yjgki a

widDe4 AMfs, «M0 bseakaUtbatenConnaQdamits^

Yw Hff^ dv law^thittm Wrkieo in Tables, iom

e^Mi inowfilQi^ V^Miym l>*^^'i^^>» allCotf-

^iftffc^ A^il^MMtJTDrfito in pieotst all the tfnCofbt

bedim utwia fie ofifafskiiiai4

Aneer^

Anp^er. lnjjiviu 13.^4. We Read of the Lcprofte,

the PrieflmuO take the Lamb^ If there he any <FIefh in

the Skin tx>hereof there it a llot bumingt and the quicl^

^lefh that bumetb have a white bright Spot^ fompobat

reddifh of white^ then the n^rieftpjall look^upon it^ and

be\fo\dy if^ the ^air in the bright f))ot be turned white,

and it be in ft^ht deeper thentheSkin^ it is a Lepro^

broken out of we burnw^^ wljereforethe ^riejifljalpro'^

nounce him uncleanj it k tlje plague of Leprof$e. Here

therewas a Leprofie that breaks.out of the bummg, and

itisufual, when there i»a hot burning of paIsiort in the

Hearts of men and Women, there is a Leprode conies

from chem, fo that chey that ft^nd by chem, they have

caufe CO pFonouncechem unclean^ and it is very rare for

a Man or Woman cobreak out into pafsion, but there is

a Leprofie breaks out from chem^ fointimesic breaks all

over, Cl^ac your hoc people are all over Lepwus before

they have done their fit of pafsion. The Pbilofophers ,

fay of the inferior orbesy that if their mocion were not/

ftay cd fonE&what by the firft mover, they wouUl fee al the'

world on Sre with the quicknefs of their motion, and io

indeed it is here, thefe uoruly paftions. that are the thfe-

riour Orbes^ihe Soul, if fo oe that they be not by na«

turalWildom, or by Grace, keptback in their motion^

but are fufFered to run wilde, they are ready co fet the

whole world a fire: So, much Evil is done t^ pafsion, ic

is a fire thac warms al the Snakes that lay liefDre as dead

in a mans Bofome, the lufts of a mans Heart/ are like to

Snakes in the cold time, many men and Women ace very

fair when you pleafe them, they wilMive very fairly, and

you are not able to find fault with what they do, but kc

chem once be put into a pafsion, and then you (halfibd

what is in them. As iPtbere were a bed of Snakes, if cbe

weather be cold in the Winter chey wU not ftir,biic brii^

them to the fire, and let them be once heat, aoAchenitey

hifs at you» And Co cl)e lives of men and Women are beds of Snakes, chacis, mens vile, wicked,, and fiofiiD

The ejfefls of Anger.

ykt^ and when chey are pleafed^ cbefefnakes, as in the vinccr, iq cbe cold ftir nor, buC when once the beat of I Angerdocb artfe, cbac warmes chefe lufts',^ and then bow I do chey birs and fptc upon chofe cbac tre 4txHic tben)> and I fttng every one, when cbey are warm wicb beat* As \ ic is wicb cbe ftream, you know when tbete b a [ LandBood, when cbe brookes gee over cbe baiikes, and i Qverflaiv cbe nieddowes^ cbey cacry wicb chemagreac deal of (oil, and a greac deal of fikh, and cberefore your husband^men counc ic a greac lofs co cbem, i^a liccle be-* fore cheir mowing a greac deal of filcb comes in by overflowing of cbe river: Juft chus icis in cbe overflowing^ of a] AfTeftions, buc Efpecially in che overflowing , of cbe affedlion of anger, chere comes a greac deal of foil, of fiUb along wicb ic, when ac any cime ic docb overflow. Many cimes a man or woman facriiifech co cbe Devil^even his foul, when be is io a fk of paflTion, and chac cbac is deareft CO him in 2. ^ngs^ 3. andchecwolaftverfes, we read of a ftrange 6c of a King, ic is cbe King of ^oab^ And when tbeT^ng of Moabjiiv that the battle t»af too fore for himj^e tookwitb him 700. wen that drepofwordf to breaks tbroy^bf eventotbe^n^ofEAotHf but they could not'9 Now he waspuc bcoamigbcy (pfDon, be-caufe be could noc have bis wil, Then faith the text he tool^^bk eldejlfon, that fijotddhave reigned in hit fleadf and offered him for a burnt offering upon tbevpalj and there wa$ a great indignation againfl IfraeU He was in a fuming fie of anger , becaufe he could noc have bis 'mind, and be cakes Lis eldeft fon and offers biq^cobis idol upon the wal in an angry fume. So many people in an angry fie, cbey dfTer unco cbe Dev^ cbat which is dea* reft uoco cbem, any thing in cbe world chey do, and of ^ fcr cbeir very foules in a Eiaifice* Ic is viach cheir hearcs, asic is wicb a glafs chae is (haken tbac bach lees ac che boc-com, it is al io a mud when ic is ihaken^ fo when cbeir hearcs are ikakeo cbey are al in a mud. Buc now if you wouU have che itoful d&ds cbac oooie from this angcc I MhalpDefencvoawicb (i9ma#> 3kft^

(

' ^

i^^

Ihee^j^tfjh^i

Firft,Jc caulecb mea and woraen,eveii co flie in cbc very face of 6t3d hihifelf when cbsy are angry (foe anger I bove * fpok^n akeady tp regac4 of God ) buc now as co cbeic fel* law cceacure»y you (hal have many men when cbdy ate sn-^y, whac do cbey ?. cbey do fwcar, and blafpbenie, and ti^ prefendib whac an evil thing is chis ? chou arc aMiry wish men, and ibou |iyeft in cbe £ace of God biaiieiKr Amaocbacbachbeen abroad and is angry, be oxnessn^ and he fly es upon al in cbehoufe, upon bis Servancs, up* on bts children^ I appeal unco che confciencesof a1^ whether are there noc many, chat when chey have been pro-vqked CO anger, chey have fiUen a fwearixig9and blafpbe-nving ? and do buc think ferkHifly of ic^w many oaches chou haft fworninan angry fir. Oh! ThacGodwoidd ( bring cbecB co chy mind, if God iltrould fee rhem befoce rhee. They would be as Co many daggers ac chy beirc. Do noc fay chac be orovokes you, Whac ? Becaufe be provoker you,, multyou provoke God? Whac infiAice uureafonablenels is this i and whac boldneft, and pre-fumpcuoufnefs is chis ? be provokes me, and I wil right m^ ielf upon God, Iwil fwear and rate Gods naaoeiB vain, i>ecau(e my fervanc provolos^ me $ cbece is fo much evil m ky cRac ic is impomble for any co ucer, ic is fuch an abominable cbing, I fay, ch^c b che beft wiy co Gee ic out, only CO admir.e how ic is poifible for any aeaCure co be fo wicked, chat upon any childsorSqcvancs Aiigriog of you, you fhould prefendy go and rig^c youc felves iipon God^ and fly in che face of God bimfelfe i Have vou noc done fa many cimes^ loroe ofyouy when you iiavebeenacfea.? perhaps, ifafervancdonocpularop^

or do noc do any chi^ yotM would have bimdo, wfaatdo you? Youfv^ear prefend]^, and fly in bis face. Now a meekfpiric can bace ai chis, and wbte ad advatifiage is chis.} yoQperhaps, wbenyouhtfvtbeeirinaftocfii, asul your iervancs have noc done as youweiddtevedRaidfoa

■ ' ^ _ r

EffeHs af jingtr.

•itttm^

343

baveregard^ and (womf and Fortyoaches have cornel from you 9 aooCher chat hacba meek Spirit^ hehachbeei. baftorme^ and he bach done bis work witbagreacdea) more eafe^ and be bach faved fo many hundred Oachs.

Secondly^ Again in Anffer^ the fear of the greac and ^eadful majefty ofcheinnnice God, and the dreadful-odsof die Author icy of che Fear of God cfaac is al gone, Godisoocbiogwichmenincime of cheir Anger, and che irord of Grod is nothing with chem. That word by which thou miift be faved, <nac mufl caft thee for eternity, ic is nothing wich chee in an Anger. One would not think,to feefbme men in a paflion, one would hardly beleeve chat Aefe men did ever acknowledgthac there was fuch a ching asGod, that there werefuch a ching as a Divine Nature, Indeed die violenc beac of paflion burnes a funder alcbe bones oftbe Divine Nature, and lets al loofe* We read of che fire chat the three Children were caft into, in Daniel, ic burns afundet the bonds, and they walked up and down i but the ike of paflion doth burn only a-(under the bonds of al unruly lufts* The unruly lufts dm arc in mens hearts are liKe to a company of Tigers, aodBeaiet, and Lions, and Wolves, and indeed at fom« nomtheyieem to be tied up, sind then men are pretty quiet, buc when the iire of paffion comes, it burnes a luadecai the bonds of lufts that tied them up, and alis iRkjdTe, you would account ic a great evil, iffo be all dieLioos in the cower were letloofe, andal theBe^res^ chat ate kepc aboue the City fomtimes. Truly a man and woaoao m a paffion,' che lufts of cheir hearci are like hadiBearcs, and Tigen, that are let lobfe^ and running, up and down doing mifcbiiefe, finning againft God, aadcheic bcetbren, kisaiigne that the Fear of God is

Ihisdly, Aid then al relation is gone, So chat in paflEJqn the CfaiULforgecs the telatioh that it ftands in co Ae fidxc qc mc^er \ you fhal have many children when

■

-_il4

EfftBs'of Anger^

3

i

. chey are Adgryy wilfpeak to cheir facbciror mother arif cftey fpake Co inferiou^, as if cbey fpake co ftnraocs, and fo iervanrs Speaking to their governors in cheir pafljon, forgeccing.cheir relacion cfaac they Aand in, but in cinoe of their paision, know no Governor, or Magiflrace, ocMi-nifter,*orany fuperior^.yong ones know noc Aged men and women, fpeak co ctiem as if cbey regarded cnero noc, al is forgocen, and Wives fpeakingco cbeir Husbands as ifcbere were ho kind of fupecioricy acal, or as if God bad noc fee chem over cbem any way, and fo one friend fpeaking CO anocber, noc caking nocice of any fi:iendfliqp ac al, which is a very fore anda greac evil;

Fourthly,And furcher,ic is chte tb&c caufect men to be defperace in cheir waies, defperace aeainft chemfelve$, co bereadycomifchiefchemfelves, and mifchief ochers a* bouc tten), care noc whac cbey fling ac Chiklren, and Sbrvancs, and fometimes tearing cheir own flefli, and cheir own bait, and running uppn fuch waies and cour-feschaccbey are in danger co mifchieve tbemielvef,' and care noc for any ching^when Cbey are in a j^ftion.

Fifthly, And likewife, iccaufeth d&evil^ of I defperate agaiikfl others, .ylldtv^nder in an Anger, fld Crate/cb^c was his deareft FrieAd, and afterwards ready co ktl htnxfelf when he confidered it. Ircat fomcibe curfing as wel as before {wearing, 8t ffymg in fice of God,as curfmg thofe that we are Angry wichJHoi many cimesdo Matters curfe cheir Servancs, when ah( do noc come when they would have them, or do nor cbey would have tbtm, curfe cbem prefently with ft execracions chac are noc fit to bedefaibed-And fo curfing cheir Cbildren,& fomcimesCbBdrentutfing

EireBa,8cihat is more dreadfulln jHii^^V).%. w^\ avean Example of curfiog in time of Ange^ itis ~ ftmy ot ^W^w^ when ditte was.aIict)eiai0D7:. tbftr^

EfleHsof Ai^er.

loftchachidbeencefecvedawbiley and atcecwards cbe j Child brought tc CO che itochec, and fatd , here is (he / iBODey foe which chou curfedlV, Ve faidunto bit ^-tbett ibe ^Bie^n hundred Shek^U of SiPver tbatt»ere taJptfromtbee^ about whkb tbou curfedjij andfpakeft (falfo in mine ^ears, heboid the Silver h vpttb jne, I too(it. She had loft her Money, and ihe was put into aaAoger, and (he fel a cmfmg, for which (faich he) (hoiicurfedft, and fpakeft of alfo m aiine Ears, here ic is: How many of you have done fo, when you have thotxgfic you bad loft any ching? You fal a curfing pre* leody, curfine fuch a Servant, that you thought ic was through cheii: Negligence, Oh tbis curfing thou badft fleedtoLamencwitb:Tears of blood Yea, fonuimes ic is ftrwith Children co Parents, noconly Parencs their Children, buc Children cheic Parents, as I remember in Ltm. 2a 9* There you have a place 1 hope dac may cure oc flop this wickednefs, it is of Children | curfing their Parencs, markewbac is the doom of fuch ChiUren, Vorevety one that curfetb bkTatber orbk ^HMxr^ JhaUfurely be put to Veatb, And IdonoC know why che equity ot cbac Law might noc abide to 'thisdayt why icfliould noc be as Criminal an offence ) fix a Child now co curfe his Father or his Motheiy as ic was Chen under che Law, ConTider chis you Children. daccanaoc bear at^ thing tc youc Father or Inotner cbac dtfpkafech you, buc are ready to wi(h fome ill co yourFacbec or Mocher, your Facher out of wbofe Loins you came, if chere be any fucb, know, cbac by che La w of God you are co be puc co Death, and thou haft ctufe of greac Humilicy before the Locd for this fin, andin^ deed, whac evil wil noc paffion do. True ^ ic is a very finbd and ungodly ching for che Superiour to be Angry or^ffionacc with the inferiour, for che Husband to be Aqgry with cbe Wife, or the Parencwicb the Child, or che Blafter with cbe Servant, or the magiftrace wichthe Jll^edj chis is unbefeemtng^ buc now for the Wife to

t^mmrmmm^m

34^ BfiBs ef Anger.

fpeak in an unieemly way Co the Husband^ in aD Anger^

x>r Children to ipeak co cheic Parents in anao^r^ or

Servants co their Mafters, or Subjefts to their magi-

ftrate, chac is a great deal worfer, but al is forgotten in

'^cimeof Anger. ^And wbac abundance of Evil iecaufetb

I inrailingfpeecbes^asinan Anger^ Mrbackindoffpeecher

and railing is there! Whereas the Scripture faith, no

fuchihalenter into the Kingdom of Heaven, in that of

the Corintbf^ tiaming a bedrole of wicked people, a-

mongft others he brings ia railers, thacihould noc enter

into the Kingdom of Heaven, i Cor. 6.9* ^nowye

net that theunrigbteouf jhal not inberU the^ngdom

ofQod^ be not d^ceiwdf neither Vcrnicatorf, norIdo^'

later J, nor Adultererjy nor effiminatej ner abtrfers of

tbemfelvex with mankind^ nor Tbee*ves^ nor covetotu^

nor i)runk^rdj^ nor Jenifer/, tbofe that ^2\eaaie oiaej

another^ Shal not encer into the Kingdom of God. You

know chat Chrift when he was reviled, he did ooc revile

again, that is bis Example, he did noc Ciile upon thofe

that did abufe him, but aof vered them with a great deal

lofquiecnefsandMeeknefs, la 7^&fs, 18.22. When one

' of tbe Officers Strookf Cbrift with the <Pulme of bk

liandy Jefuf Anfwered bim^ if I have fp9^pi fEfiv/

hearwitnefiof^e^wly ^ButiftwM^ wby fmitefi Aou

me ? He Anfwers him with Meeknefs though he was

(Vruck in the Face, and that in the Face of an opea

Court, Why ftrikeft thou me ? Thoi^ others ppovoke

you, yet you fhould fpeak gently* it is did fude^^*

^^ickael cbe Archangel when contending with die

Devil, he difputed about the Body of f2Mb/e/, dutftnoc

bring againft him axailing accufacion, but faid, the Locd

rebiUce thee, thereis all, ^M&cbael the Ajtchan^l, tboiffih

he contended with the Devd, and he had the right qiuw,

he contended for the Body of ^/e/, it feems tbe Devil

wouki have bad the Body of ^pjei for co fiiciifice to

Idolatry^ and ^Usc^oel the Archai^l contended with

the DevU about this, but yet he gives hiin novaiiiiig

I

r " —

Effeiis of Angif,

847

fpe'echei^ brin^ no railing accufa^ion againft Unij bur laid, cJbe Lord rebuke thee, be durft not rail upon the Devils cbough he was a Devil, he did nor. Nay he durft DOC rail upon htm, buc all be faid was, the Lord Rebuke chee« Therefore you ace noc to Cake up chit plea and fay fucb a one raiiei and behaves bimfelf unvvor-chily cowards me^ docb he behave himfelf worfe then a Devil ? 1$ chere as much dijflerence between chee and bim, ai between an Arch«Angel and a Devil ^ Now when an Acch'Aogel contended wkh a Devil, he ducfl noc bring a railing accufacion, buc faid, the Lord rebuk chee.-Wbeo you are co deal wicb youc fupeciors you are ready to king railing acoifacions, cake beed ot ic, k is agceat£vil».

Sistbly, And again further. The roifchief chat it brings is cbis, ^urelling and fighcing, and contention by^w, and undoing one another, wto:e Anger is, it ii vk>kQC, chat choi^b a man be of never fucb a Covecous difpoikioD^ and wil not fpare a penny fyn a ^ood ufe^ but iccotaes from him as drops of Blood, y ec if be be in aa ADger, may be be wil fpend a hundred ponnds co go CO Law with one, I(^y, cfais is the wickednefs of mens Hlcam» if they fliould^ive forcy Shillings, orchreeor fbiK pound CO inakxain che Gofpel, chey would chink dusawoilcof Supererrogation, buc co do their neigh*! hour a mildietf chac barb Angred chem, chey care noc if tfacy fpend a himdred pounds. Indeed chis PafFion of Aqger fees God k che meaneft way, and fees the poor cratuce even above God bimfelf* One thing fliould bave Iseen nsoeioned more, about chac of curfing in Angec, cbac iiereby chou mainfeftei^ boldnefs, co call Godcp puc inexecucion chy luflr, thac he mud come to ^beCuhfenriatf to thy luft* If you fbould cal your fu-psriour, cal a Noble man, or a Prince, cocome and be a Secvam CO you in fome fa^fe wcxk, would he noc fcorn it \ HoVwsriica choui:alieft upon cfae name of God jn a \

EffeBs of Jttge

r.

L

iway ofcucring of chofe chac chdu arc angry wichall, chou kaieft. Oh Lord^ come and lerve my Luft, Oh cbou vfliouldft fear «bac fome kind of Thundetboh fliotild (ftrike inco che head and bearc of ftidi a one. You wil fay Perjury^is a ^eac evilly co call upon Gods natne co bear wkneiscoalie, cbacis the fin of Perjurys now truly ojirfing is as great, for chou calleft upon che name <^ God CO come and execute thy fikhy luft, you would count ica^ceac evil for a neighbor co fay, cbou art a perjured man^ andl wil prove ie, ic is as ^eac an aril foe oneco fay9 cbou arc an angry man*

.BevencUy, And cbeofordieclofeofchis. abundance of evil may bs fees in chis, the abundance of dtfference that may be feen in a man, chac is in one chat wasbefore^ai« ecand it now angry, you ihal have fonae chac are fome-cimesin a meking vein cowards God, Oh./ chek beans melt CO God wards, and are in a yielding difpoficion^ td do any thing that che Lord requires ac chek-hatndfj and now, Ob, bow fweec is cheir cemper to God and men, come at aaofibec time and fee ebon in a paffioB, then flout, then prefumpcuous, and i>oId in wickednefs, there you flial fee them proud, and fome-cimes perhaps fwearing,then you fhal fee them drfperace againft tbemfelves, and care not what ebey do, or wbac cbey fpeak* Js this che fameiaan and che fame woman? What, che other day were noc thou ac Fraier and there meking before God, and pcofefsiog cby felf unworthy of any mercy, and wondring that thou arc out of Hell ? andnowthouarcalicclecrofled, thou arc all on a fir^ and abundance of wickednefs comes from thee. Is this the fame man and woman} You have one example of this wonderful difference becween men when they are in a paGion, to what they were at ocher timet, and chat is, the example of ^Afa^ in z. Cbr0n. and Ghap, i § . and 2 Cbron Chap. x6. Compare che difpoficion of Afig: At Chap. i5» you flial find that upon the Prophets comoung to him, he cook courage, and puc mway all the i

-L^—i I«

^ M l I

BffeEh 0/ Angen

•m^

549-

dxxninable Idols ouc of the Land oijud^ and ^tnja^ mirti and ouc of the Cities which be bad caken from mounc EphfaiiD, and renewed the Altar of Che Lord diat was before the Porch of the Lord. And he gather rnl dZ^Judah ^iTTd Benjamin and the ftrsogers with chem ouc of ^pbarim and Manaffeh^ ^nil out of Si-meoo. And ic verfe 11 • They offered unto the hcrdthe fame timeoftbefpail tvhich they had brought Seven hun^ dredOxen^ and Seven thoufandfheep^ verfe la. tArid] Aey entredinto a Covenant to fe^the Lord'Qod of their \ Vatherswth aU their hearts ^ arid vrith aU their fouly^ ihatvchofoever would not fe^the Lord (jod of Ifrad flMild^bepHt to death whether ftnal orgreat^ man or woman^ and theyfvpare unto the Lord tmth a loud voices, OiidtvitbfhinitingfandvriihTrumpetri andvpithCor* netTi andaB-]nd^r0Joycedatthe Qath^ for they had fwomtviib all their heart. And fo he goes on ftil in dctcribuig what reformation Jifa did: A Godly man^ «od bowiie entred into Covenant with alt his heart to CnvecbeLord: What a Gracious difpofition of bean wasthismnin ac this time? But matk at Chap. iff. When there came another meifage to him» Qhc was af-fefted with this Meffage the firft time J ^ut when there ppot^noiber ^effage came to him^ ac verfe 7; oit that I time came Hanani the Seer, to-Afa^ ^^Z<f Judab, and faid unto him^ Vecaufe fhou hafi relyed on the ^ng of Syria, and not relied on the hord thy Qod^ werefareitthe^o^ofthe'Kiri^ofS^ri^ efcaped out of U?y band. Were not the lEthiopians and Lubianr a huge Vofif with very many Chariots and Vorfemen^ yn becofife tboudiMreh on the Lord be ddiveredibem in* te tby band* V^ theses of the Lord rume and fro Aroudomtthevobol ^Earth tofhet» him^lf firiongin the hAa^ cf them vpbofe heart k perfeU towards Wm, here* in tbou baft'donefooUfhiy therefore from henceforth thou /udt have Wars. Now nurk the eenchverfe, then faich tfarTexc, Jifa-p^ofvprathwitbthe-Seer^ andfmfhimA

_

E0eBs of Anger.

ina^rifonkmdfa, for he was in rage with him hecauje ofthk ujin^i ^'-^ Afa oppreffedfome of the people the fame time. Tl:i^ Afa^ chic in cbe Chapter befioce, encced inco a folecnn Covenant wicb God, and with 16 mudi i^joycing, was fo glad ac che hearc, cbac bocb be and the people had bound chemfelves in Covenant ^o ferve cbe Lord, yet now being put into a pafsion, and that fay another Prophet of God, fpeaking feme things chat weredifpleafingto him, he war wrarh with him, and put him in Fcilon, and oppreiled fome of the people* Oh, fee what a^oiad Bedlam Anger is, be is worfe Chen a mad Man that is in an Anger or a Pafsion^ for a mad Mao cannot help his madneft, though yoii perhaps fay ch€^ cannot help ic ac that time.

Eightly, And fur cher it is not a Cm for a man co be In-natick and mad, ttasanafHii^ion, tiotafift, faic thitisl not only a fin but thecaufe of fin, as befaid ofori^atl iitij it is a fm and the caufe of iin^and therefore worle tbesi ma^neff* And chen madoefs doth but dethrone ce»*. fon,and put it out of its place^ut Aii^rfoakes it a flaye It is fomething for a Kmg to be dcpofed atid put out of hit place, I but he may live a private life not wiclifti^ dings but for a King co be depofed and ptic into the iut^ chin,and be made a flave and to do drudeery tilts is worfe So pafsion doch not only depofe a maot but brings a autfi to be a flave td a luft, for no men think there u more raa* fon for their Anger then Angry people do^and fo I fliould ihew yoU| there is a taking revei^ in pafsion alfoi^ and how derogatory that is to Gods honor, for God faitl^ vengeance n mine % but now raeeknefs cbac^aie/ sv^ ahd hgeps the ^Hearts of men and v^men frmA . revn^ In ^m. 12.19* Dearly belovedy avengenot yMr (tinmr but rather give place unto vpratb^ for tt k mrittn fvei^ geance k mtne and I ml repay faith tbt Lar4Jlvo9ge ooc your {elves but racber give place to wratfa» what is ciiac ) What wrath muft we give place Co \ fuiely by wfaac ial^ lowes, it feems to be meant the wmh of God, Avenge

uniir *

<r

The effe^s af /t^ger.

youcfeWef, but give place to Gods wracb»foric is wuc^ ceo, Yengcaiice is mine I wilrepay^faich the Lord, chac istbu?, have aqy wronged you ? Wcl, donoc youriie inwrathro AvengeijouifeU, no, buc Rive place ro the wrath of God, laichGod, leuneVocne in, iris ray place to revenge, if thi> mandodel^rve-revenge, let me come in, Iwil revenge k, bit now an Angry man faith,- no,! wildoic my felf. As a mafter chac ftands by his Servant, and £?es him do a work not wcl, he faith, come, lee me come in^ 1 wi I do it my felf^, 1 f ?c you doinithuogleatic, Iwil do the work my felt So an Angry mao, he £aitb, Iwil daicmy felf, I wib leveoge it. my felf,- whefeas vengeance belongs ro God, and iherefore the Appft Lc faic|), givc place co (he wratb of God chac wil come pur. againd fuch a oae if be do not cepenc, thus meeknels wil do.

Nincbly^ Another Evil eff c-d of pillion is^ che opening and the diicQvecingv of ibame; f;hei:eis nothing chac I doth more c^n and diicover noens ih^n^e then c heir paf* fioQ and An^f and therefore ic is oblecvable what abun* dance of times the Scripture couples; pafiion and folly to^ (edxr, and makes paffionace people to be the foohfheflr peopkinche world, you can never knowmen^ though yon have lived among them a long r^me, til they be pror v<d»d» andthenyoumay know wharisin them, if. thoe be any ikamefuU thjn^ in theno^ they wil I

Sickly dUcoiec it then, and indeed it is one of the Eytxyalsthe'Scripturefpeakesof, tlf,h dochdif-, cover what is innAan, it difcovers fuchaihamcr fiilcacsiageiajpeoplc;! thadtlthat ^^a)ba\it them «e aftuacdotcheiDt the Slants afliamed of their, Mafter aadMLiftcifi and ChUdcen a^med of thex lyeacfy cheir carriage isio foujL:^d vile in theix^ aodoM would:.V^a4flr iqdeedto fee che

cJmu k m^iMkc^satmt one WiOif^. jthiAk tp help

A :. « rht*

^

35»

The effects ef Jn^er.

(he ^ftcmpers of men in palfioa. I remember I have iread of the S|)artans, when one was drunk, they would cal their Children out into che flreers ! CO look upon the drunken man, to fee how he carry ed himfelf like a beaft, that chey inighc loach drunkenpeff: And fo paffion, doth make ni^n loarh-lorae, aiivd one would chink the very looking upon another in paflion^ ^^^c, ni^ke a Mail or Woman to loath paffion; do .you fee fuch a one in a j^afBon ? Jul* fo at? you when you are in a paffion, if a Man Kor Womftfihadbuc a Looking-GlaCs to fee them* felves k ^'^Id make them loath themfelvfes. As the fable oFUieFoxchacfaw the Afs inchie Lions

Skiir, (jks I tM^ed when I fpake of the ^onftanqr of Anger) he was afraid a little at iirft, cilhefaw (the; Anes Ears come «o^t, and then he could fcorn him, and ride on him J fomany men and Women they think to be terrible to Others in their paflion, but they difcover fo much folly, chat they make themfelves al their lives contemptible^ and there is none fo contemptible as your paffionace people, becaufe every one caR fee fuch folly, fuch raflinefo^ and diftemper in their paflion, that al cheir rdped and authority is taken away by Children andSw-vants, there> nothing deprives them of their Authority more then this conftant paflioD of Anger^ thougn you think to gain your authority her^y, yet you are deprived of it. Thusxbe Lord doch croft you in the very thine wherein yoii think to gain, and I verity beleev'e that there is noclung tluc a Man or WOiirah'n h^dr'e ilhaiti^djof mftepv^ds, heiqan rememto:how he carried hlmfelf ma paffi how he ftampt, and fwore, and raged, throwi up and down perhaps the ileols m the Houfe^ A f o Children. I reaeaibet it. was a way thac a gr% tfinifter would convl»c«oneby^thachadbeeAia ^^ Ijgaflion^ lieftan4in{ at« place aac he could f^e

/'

TbeeffeSitof Jn^er»

y>i

\ Wife in a paffion^ throwing ftooh up^nd down ur ' the Houfe, and he the next cUy comes co the hoiife^ and defires to fpeak with th« Woman, and wheahe comers into theHoufe, fits down, and faidnothino^ but prefently rifetb & throws the ftools 8c Chaires upanddown, andclapt ihe Dores together, and makes a very great 'difturbance> aad then faith to her, do you think this is a comly behavior > Dlo yoa chink this is wel ? This was your carriage the other day, this he didmeerly to fet before her wtiat ihe did tne day before. And indeed, if one would fe€ befbre you when you are in your right mind, your fliamful carriages when you are in a Paflioa, it. would make you afkaoied of your Anger.

I

Hence you find^n Scripture in fo many places,

chac £6ilv is attributed .to Paflion, btrfiac^ thofe

places wnich were nauned faereto^ote t6<bispur-

pofe. As that in^/e(li/fer. Anger re^f in}he^^

p>me of Veols* But to add that in Vroverhs^ ix^

16. A Voalf vcratb k prefejttly kjtcwn, butapru-

ient^ian coversjhame^ A F^ardls wiath is prefently

Jcnown^ and fo he doth difcover hi$ flume, but a

prtident Hian^ .tna£ im^ a ideek man, Cfpr fo t>ie

Saipture dothufttalJy oppofe prudence a^d^Wif*

dom^ to wrath and paiHon) he covers fliame* And

th&i in Vroverbs^ 14. 17. .He thai if foon Angry

i^aledy VoolWAy, He thii^ks he deals wifely but he

dcaleth Fooliihly. And at the ap. verfe, IJe tbatk

gofp to wraxh is of great underftandingj hut -ha that i^

bafiy of Spirit TjcMetb VoUjiAM then in ^rov.27-i*

upoaocher occafions we have made ufe of that fcrip-

; ture bef Of e. A Stone k Veaivy^ and ti?e Sand tvei^ty^

]hiaa Voolf tpraih k hean/ierAen them botb^TUus con-

Itinually the Scripture dotK befoole Paflionate .ipeb-

Iple, andldonoc know that ipal tl^Scripture there I

[nany one fmfamuch. befooled as ch^ fiubf paflion |

mmi

ThceffeBsof Angttx

and Anger, ^maexing Fol!y to ic fo much the more, audicisco check froyrard people becaufe there is none think rhemfclves wifcr then Angry people do, %nd el'pecially in the time of their fie, fo chat ic opens their (hame. Jerome^ in an. Epiftle, faith ot' Upah^ chat in his drunken fit he opened that fhame of his that was cofered fixteen hundred years, Aod fo in Anger, there is many times the opening that ihame that is covered all ones Life, that perhaps for forty years before was covered, and was noc known, but then ic comes to be known. As now what a ihameful behavior is there infome people in time of their Faffion, and Anger > What clamor and cry and what debafing the very Image of God, in their Bodies ? In their countenances I We niky wel come and fay to them as Chrift £aid, wKofe Image and fuperfcriptic n is chis ? They ftew Chrift a piece of Silver, and he askes JVhofe Image and Superfctipti0n k tbh ? And they fay unto him Cafars, and he faith, give unto C^efar the things that are Cafarsy and unto God the things chat are God^;. So come to a froward paffionate Man or Woman^ ^nd you fhall fee th^m quaver, and their countenance fo uncomly, that you may fay, wbofe Image and fuperfcription is this i Surely not Gods, jbuc rather .the Devils Image, and then as Chrift faith, give unto C^/^r the things which ateC^arf, and unto God the things that are Gods: So fay we, tbeythat have Gods Image lee hirn have them, and thev that have the Devils Image let him have them, ana there is none do manifeft more an Image and fuperfcription of thcDeviU then Angry andpaffi* ooate people. And therefore the Heathen wa$ wont to cal the Devils by the Name of Furies, Fury and Devil are all one in their phrafe, and fo incfeed' men and Women that are forioiis, they have very I muchofthelotageofS^tanth tiiem> and tlius tfaeyj

TW effeSis of Anger,

■*■ ■■<ii

diCcover their fliame, whereas mecknefs allayes JiDger, and keeps inihame> as we flial fee afca:^ wards in opening the excellency of che grace of ineekBefs^ic ptus a great deal of glory upon the loul bu: of that by and by •

Tcnthly, And then another eTilefFefl: of Anger is this ( which is as evil as any Other^ and yet proceeds from that hath been faia ) that it greives the Spirk of God. You that are of froward^ pafflo-Date Spirits, you may ^Icafey our felves, but you greive the fpirit of God It is il to grcive your freind, as none are more greivpus to a friend then froward Be paffioiiate people, yougrciveyourfriend^ there comes a friend ot yout s to your family> and he fees y win a^froward andpaflionate temper,0>it greives niffi,8c chougreiveft the heart of thy wife (may be) tao> ihegoesandcomplainsof ittoGod* and thou flreiveftthy firiend> and he goes and complaines of It, Oh, but, thou greiveft the Spirit of God> In ^tbef. 4* 30. jlndgrehs not the holy Spirit of Qod wkereby ye are feakd to t&e day of redemption How doyou greive the Spirit of God even by yourt)ajSDi-6q and nrowardneis ? therefore maric what follows in the 31. verfe. Let aU ^itternefs; andWraiby and Anger^ and Clamour, and ^Byil Speakjngr he put away fromjou ipitfc ai ^MaUice ifyou would not grievethe good Spirit of God, by which ydu are fcaled to the day ofredemptioii, letal bitcerncfs, and wrath, and Anger, and clamoiir, and evil fpea« king, beputavray, in your pa£Eionprefently your voice is up with a clamor, and that is otw thing which difco^ers. ibame * which might have been fpokenctf before. X remember in Socrates, it was a^iehe wa^very AftgryWhenh^begantofpoake A^ly) upon chis reafoo, becaufe he found tmt na-tiMUy apoo his ABgCf > his Anger would nut him mto ffmlftff fiaii&infl^ and chei:e|oreto crofi Kimfelf,

^

■ ,, mm ■ *

35^ The ejfeds of Anger.

he would be^fixte to fpeak more foftly at thac cfme xhen before^ and ic were a good rule when you be-' ^in CO be Angry>to let there be a more remiis Tofce, CO fpeak with more remifnefs then before, k is a I moft uncomly thing to fpeak lowd before rhem 'that you are Angry with, and efpecially iiv the female fex,- for women to fpeak loud when they are difpleafed, the rather, becaufetheHolyGhciftiB the Proverbs attributes this to a Whore, thac ibe is loud. In Vro^.y* ii. Shee kldnAand^Ubhomejber Veet abide not in her houfe^ that is one thing aniong the reft, ihee is abroad in the ftreeces, and fiie is loud and ftubborne, cherefore kl thac would ihev themfelves Matron like, and have a Spkic of wi£. dom,^ chough they be never fo much provoked, ^ec never to be loud, that is a C^^^r, and evil ^eaJqng o/et-(:rief, It is faid of Chrift, lfay.^2. a% ^HkvoicB vcofnot heard in the ftreetSy it is a very uncoxuly] thing for* to hear loUd cries, and their voice tobe . heard in the ftreet, that as foon as ever their (tt^ vants offend rhem, they fpeak aloud, their voice is heard in the ftreec^. But that which I quote chis text for is, the greiving of the Spirit of God, you grieve your friend, I but reinember, you^eiveche Spirit of God, aud remember, ic is the Spirit of God thac 4''*d inltghcen you, if youbeinlighcened, thac did fofcen your heart, chat did draw your heart to Jelus Chrift, the Spirit of God thac did comfort your heart, and wilyou grieve the Spirit of God chat hath done you fo much good} yea ic is the Spi« ric chacis appointed by the Father, and by Jeius Chrift CO be your Comforeer, che Comforcer efj your Spiric, and wil you requice ic chus co ericve ir} Oh, you chink ic an ill thing, if you be of aa ingenious Spiric, cogrieveyourfreiua, if you hear char you have done chat thac haxb gaieved your neer hwad^ it grieves you^ now kno«r^ thac in^evei]^

The efeHs ofM^er,

357

iicofFsLffioiij yon do grieve the deacfijt^frciad that you have in the worldly ou grieve the holy Spirit of Godjhe goes away even to heavei^fadly, if a freind ikould go away with a Tad heart out or your houie, it would make you think what you have done, now chefpiric of doagoes away witn a fad heart to hea-* feu when yon are m a fie of paflion^reby you grieve the Spirit of God.

\

Eleventhly, And then laftly, the laft evil cffeft .of the Paflion of Anger is this, Ibat ibmtinies it I doth hurt to the Body, and meeknefs wil help a* leainft that, for cercainly the very body is much af-ftdedwith the working of the affeAions, andthe kcepmg of the afTedions in a right temper is a very great a^eans tO keep the health of a mans body, jthough a man be of a weakly conftitution otherwife I yet if he can keep his FaiTion, his ajfFedioa in a I rigbc temper, it is a marevelious meanes to keep his I body in right temper. I have read of an Emper our that being in a Pauionate fit, upon this ground, be-caidethebaf^ people of thtQatbex did (bake the /Empire of ^«me, be was thereupon.fovexect ^nd i looked upoi^ it wkh fuch indignation, chat it put ! him into afeaver and killed him, and I make no ^ueftion bus many are put into fits of feaver, afid indanger their lives by the fit of Faffion, and there* fore ^ofeSf he was a meek man, as you flial hear morejpreiently, and chat is given by fomeas a rea«* if on of the health of his body. In Veui. 34. 7 • ^nd ] Mofes tvof a hundred and tt^enty years old vchen be di--1 ftl, Ijis eyes vpos not dim, nor bk natural force abated. \ Andfurely this may be very welone reafom even (he cooftant quietnefs and meeknefs of che Spirit of ^fifs for certainly, asal grace doch help co the health of che body ro this efpecially. In. Vrov. 4-%%. Anendto my vpords, incvm tinne ear unto wyfax*

IheejfeBs tfJnger^

in tbj midjk of thy heart. Var tbej are life unto tbofi ibdtfirtd ih&Uy and health to all their fl:Jh* They at heakhcoche fl:fli> and health to che boaes> aa bealch to the navel -, So ic is likewife mentioned i the Vro'vcrbxy Wifdome h not only healch to ch foul^ but health to the body aifo. And like to the { ex ample of ^ofes, there is one this day alive, though-he be alive I may ipeak of him^ .t)iat he is the meekeft man upon the earch^ and that is that re^ verend divine Mailer Vodjthu wrote upon the Com-mandements fo many yeares ago, whofb books you have iu vouj: koufes I fuppoie many of you^ the man was lately,andis fuppofed yet alive^ andthofe that knew hun, knew him to be one of th^ mee-^ keft men upon the Earthy nay he is about fourfcore and cen yearcs old» and lately preached twice eye-ry Lord$ day^ and the conftant health of his boify isfuchj ( npt many years a («^e my felfwasin his-company) that he was able to do more then a ftronger man. could do ia continuing heavenly dtf-courle cil midnight from day to day > and al the day long preaching til midnight, andjiis Spirit not fak ling at alj audi verily perfwade my felf upon ^his ground^keeping the conAant frame of his fpurir^as he was hardly known to be iu any diftemper of ^irjcl and £o he goes on and is Cerviceable to the LorcLifidl tfcis now helps agaiuft clie diftemper <^ PaffiouTi and che evill effefts ofit^ Thus mudiior allaying 1 the Paffion of Aujger, howmeekaefs doth allay the] {^aifipn of. Anger in Several things.. 1,

CHAR

l.-*J

TUtiedeBmcjf ^Mtekntft 359

■*■ f III ) A I ^w Tf ' , M i t .

♦^♦♦♦♦♦♦♦♦♦^♦♦'#^#^ »♦♦ ♦♦♦♦♦♦,

CHAP. ex. '

• *.-*, • • .

Of^eekp^s Of it dcthgoodpojkivefyi and the exdd-emy mre0f in manyJartiCHlars. i. It is the gbny&fCbrift. 2^ UfQodtbe^aihet. ^Of tbe^HofyQh0p. ^ hifafrincipalfniitcfthe S^rit. s. Ith^lory^ftb^Vtjfeiphf^fCbri^ andcfVLotes. 6. It kpfgreMt ^rice »ttb Qod^ 1 7, Ithafrmtcf^kUtofh .

' " ' '^ • ' ' ' . . ^

NO W the next thing is, co open C(^ you t a« precioufneCs of cki$ grace ofiueeknefsr ^hac a precious grace it h j Leari^ of m forlorn ^ee\p cruty^ (hac chat hath beea (aid already^ one woiUa chiokxDighc cotaebd this grace ofmeeknefSji thea-bundaiiee of evil that it doth preyetitj fomeofyoit Xpekiups^ after yottbay^ hadaiic of paflica, if yen coiadltoy ic off^ you wcmld give a work! thac chac evil might have been prevented chat yottf Paf'^'^ fiofrhath broi^t % now meeknefs woaiM hti^e done ic^ and wil 4^ it for time to com^> if there were no imoteikid^ ic dothmil^ily commend tteb gtaceof Mceknefs. . • . ^

Biit oieeknef) is not only a negative good; to keep firom evil^ hut it doth fibundaxice of good npwively^we may fay of this ^ace of meeknefs^as TtwmMm the Orator laco the «Hii^Fiieft in «4S/., a4i. When he comes come^ an oraci^ before the

\PM§acertainOt(mrfumi^'^^^^yinh t»botnfatTted^ tbegowmoragair^ VmU^ppbenbe vpofc^Uedfar^^ ^

imsf'ty^ #m»»clt ^ 9lm$iu0irritanhydeeds

are donewito this uation by tby providenci. This w^r his colloguing Speech, that he might have che more favour with the high prieft pleading agafnft Vajil ^ but that which hefpake flaccecijigly, we may fay truly of this grace of raeekneli, we may fay of meeknefs, feeing that by thee we have great quiet-nefs*, and that many worthy deeds are done in che world through thine excellency ;i through chy fweecnefs worthy things ar« done, and the whol world injoyes^ andfamilies, and townes>and churches in;oyagreac deal of quietnefs.' There is as much difl^rence between a £roward paffionace man and woman, as between a ftormy,. dark, eempe-ftuDUs night, and a fine, fweet, calme, Sun-jQunev lummer day: Certainly, aFaffionare Spiritia fid of darknefs^ ac that time, for the light of tcafdaf is put out, and it is winter and ftormy weather wttk paffionate people, but a meek Spirit is as tjiefiuoi mer, fweet, calm day, meeknefs is a very excel* lent grace. I wil piit al tbgether about this ^race of meeknefs, many particulars we have hinted ai we have gone alongin the opening of itf^aow I will fpeakof thote, aim name them, and put others to them, that I may give youa general view of tfa^ grace of meeknofa. Omitting therefore the fst--venting of evil, and in general the abundanceof good (hat it dorh, rhaF I Ipake of. The excellency of it wil appear furthef ia this of my text, that Chrifi: culs it out, naming but two graces, and one of thofe tbac he names is meeknefs, Meeknefs andhttnErility*, and'the ^rft is meeknefs. Bleffed Savior, what wouldeft thou haveus learn ? Sa&hl Ciirift, the firft leilbn that I would have you iearo I ii Neekne£s> Learn of me for I ammeek.

Fidk, It H that «(hich is tjie glory of Chrift', It ia due that hath put a ^lory upou Jelus Gltfift itfa^-^

The txceUmcf nfMeeKnep,

«l**i^>iW*MMa«a

■**«

(cl|,»d chcrcfoceniiift be very excellenctcercafnly; J if icdillnoc puc forae glory upon hiin, he wouldnoc profe&iiimlelf toiK^meek/ when he fees himfelf a$ apaccern. Inche4$« ^alme, a cleer prophefie of Cnrift, the 4. verfc, tAndinthymajeftyrideonptop' ferwjlyy becaufe of truths and mael^neffy When the glory of Chrift is fee forth as riding profperonfly, aodm majefty 9 chra his ineeknefs comes in^ hecaiue of tnich*and meeknefsy fo char Chrift hach ma;efty in him becauie of ciuch and meeknefs.

Secondly, It Is the glory of Godrhe Fathet like-wife i therefore when he wpiild fee forth iiis filory to^Mcfes^ and God faid that he would, came his gl«ry to pafs by himA the text 1 fuppofe is knowa coal of you, In^jcod. 34. God told him chat he would caufe his Glory to pafs by him, his glory what is tfaac?ac the 6.8c y.verlesj Jbtd the Lorapajfed hy b^ore bimyOndproclaimedytbeLord, 0Je Lord Qod, merctfuU a^ graciousy U}ng fufferitigy an4 ahun-iatiingoodnefiand truthJ^epitigvtercy for thoufands forginnng iniquity and tran(gr(0ony and ftriy Long p^eringy gracionsy abundant in goodmfi. So ia o-th«r places, flaw to Augeir; this is rhe glory ,of God and therefore meeknefsisagloiriou&graceiit isaprincipai evengelical grace, it is the glory of Chrift, and k is the glory of the Father, ^

Thirdly, Itisthe.gl ry of the Hjly Gh^fttoD, and therefore the Spirit rf Gad is fet cut appearing in the form f f a d ve which is the meek crearure,bur that likcwifc we made ufe off rmerly.

Fourthly^ TlwexoeHflncy of meeknefs appeai^s i&tfais^acit h reckonedi^as a,foecM(l£cuic o£ the . Spku of God io the heart* of the Mints,trhere «vct l^finiric ofGod cone* and fla»ts«s a^ gracious

g^a Tbi tikiiUiti^ ^Methi^.

wtmm

■■ ■ U I t

i9)^ilbii:^ ^hAi ins foc^fa che ^i«9 td tiieSpiric^ nkore 4^Utja2ily cbea a»^ )pUceif) die hook K>f (rcnb W^U h«^i9g£ei forth c&«£m«c$ o^dgkeflcjb^^l^ vU9 ch«)r M^ and aoBioogjtlioift ivtrfHii k onr^. In

\ri^y, vM^ are ^JQi aduliirj 9 h^inAet^

Variance, ^iBmulationy Wrath, Strifej Herepe. Ha-tudf rariimo^il ^malicioi^ iirraftliy ftrife^fedkitozr^ %lchi^tfiO^ i^l^Mil^tO'paffit^i]^ and matkhimr cJMJEe ar« kiyir^iMlcabiom; they^aird jioyiied in cbe begia^ iHg o£the vfiffe unto wkcfatraie^ tod rlie hiccercrid oi th^ Iwaittktl^ vteTeimco hcircfie^ haci»g the viio ftuUfeof%he«fleih^ but ntm he c6A& di^ to xicckoai b$i ibe ffaicr ^ tbe^^ktc, ^ thd as* verfe^ ^Biit ib« fMitJ eftheSpitO: f^ Leh^ J^y^ Veact^ Ur^

fi^erins^Qemkn^, Qi>^^^Pi^^^,^P^kf^i^^^\ p^raitG^ He^ feenis to be a gr^ac man}? cxceUeHc' fniics of cbe Spirit reckoned up^buclappealteito you, when we come tt> axaiAin cbcm except it be oAe« which it <F^i^, that it the noodieritfaf grace, aLthe other feemtto he cbe fererat expteffiote of this |[race; of meekneft^ there is meekaefs n^med, love IS a meek ipiric^a iheek f^irk is a Itn^img fjpiric, there is ^oy> la meek fpirit is one chc^ hath conuQual ivittuidis iahifti^ and maktfshii convcrfatibtvde-bghciul^ there is peace, who atethey that makes peace where they ditrel, but meek Spirits t Tbece IS long-fuftering5 wheht is therefucn lon|'*£uffd:«* ^ing as where meeknefs is) there is gentlenej^, what < is geat kneCs but 4 $ynosimy of m«elvieis Nukd there .jsgoodnefty wlKi^A>gbi»dcooM another but mefk

ifitttttt m^iAmdk;^ vul teaMNniKei teaim«ice«(

1h exaUm^ ^}Mmfi<

3^3

\

enes Spkk ia '^ixykig tihfs -ptiiou ef ikiigety cUt itj iMckaeft c«»: f« chat Dm^ In fttipttirtf we have^ many Iniits'of clN Bdlrllt fottt tiiue fruk* bf cb< t{icir, yet tfte ttvii hf ttltndft il tiitfs ari but iM,

UiiBgtlaioft WcWMftAvn itftffied. «< if fo ftethac wtretH «dA {lidelMl!i!Ukc ttiM ifbdt lidttt efudChri-ftin oaeokiiefs in bim,^ tie kack dll gtaiee^, he haeh tUttie fridii Off cfw fpifiry rk« fj^iifc 6f God nilM ^ toy anKH kitibeheatt «f iAetfk (^ItfiftiaiiS) tak« at Gbciftian ito fattH ftti« Chriffiatt rfiSikatfi, ther« | the fpuit mies «nA dW«W M tfi« &@itt, and fiU tiib heart} andtbi#«6lxrdoth niinifefV it ik ftilly a« «ity Scripttire, Ath«a ttk6 Sedj^tift^fh* btit &lly the foot* ii cfae fpirit k Miia^i i»n^ tiochiAg i>uc'

m

And (bea Filtklyiac is th^d^f^r^tibA rf ch« Dif-ciples of Cbrift by being tbe 9^c^ ofGBiriff, ind the Lambs of Chcift, biic uiac Itkewife we mentioned before.

Fortheei^ccUeiuiy oltint gt«ee>j it is that that ii fccorded of ^^i td at j^ft^ity^ratbet theM any .ofbBfiuaoiKafAs, th« hbiiath dontf chat iji t^cor-|deiil<tf kltayth«chft wa$ch^ (Iftei;lc6fil iitaftupon thfc ear(h,Gdd would hc^noi^ hbn in tbiti^dve al other ^ace»» certai<>ly, 9l<>;ib>wa9boniK«AmrHpeftof iotbetjgtaceis. btic-tbat iG¥tiie«Rntfs^God«rll honor Ibimabo^taicither'graees. In9(««4fr.- i2i^. 9{.o^ ik mm VMeiiwh *ot^ ^el^ttto^ uS «be)ite>t tt>bf(S> tvATiAm il^faee ifMx ftir'tt>.N<»v' th^ man <M<>f^/ v I Maske Mrcj why tt it faid b^te^ .the man ^Mofes ? to MC4 chat QftfJ^e/ WM« t&^ai WeUi others, and ftn mttk»| ydti idri* t«idy tb l^y, >krhat W6uld foi-bairb m^^^^^md tdtin^ tt6^ the khabl mif», viAheiS iubjtift totB« likfcfaffio^ as 6cAn

/^

^5^ The exceUencf of Meeknep^

Speiklngofhiim^laichj hewaslovedfor {lismeek^^j ncf$, more chea admired for all the greac worUs he:^ <Ud, and that is one of che realbns coo chat Chry-jbfiomegtvetj why God did fo much delight in him chat he fpake to ^ofis face to face»ic is oorfaidirhac hel]pake toothers of the .prophets^ but to ^fif^ Wiiy? Becaufehewould npnociiicha man as Was ib meek, he would fpeak face to face (o liim. And the Jewes have a cramcion among then), tharwhen ^ofes died, God appeare<j in a bodily l^ay, and. £ucK;>d out the foul of ^ofe/, now we have no warrant in the fcripture for that, but to (hew the h^h efteem they had pf ^cfef^ but thus far we may-make ufe of it,^4iat the Lord delights in a meek fpi-rit, and loves to honor a meek Spirit^ and if there be any fpirit that the Lord would fUck into himfelf that tne Lord would give fuch an honorable death, xo come and fuck out his foul co himfelf, he ivould do it to a meek man*

Secondly .Another particular i$ this^That the fcrip cure gives this commendation of this grace of meek-nefs more then any one grace>thac ir i^ of great price with God:I do not read of fudi an encomium or any

trace as this ofmeeknefs, and that you have in u ^cu 3.4«. It is fpoken there unto women efpecially, that women fhouldadorne themfelves in the hidden man of the heart,ih that which is not corrupt, o-ven the prpament of a meek 8c a quiet fpirit, a meek and quiet fpirit is commended to women efpecially, it is aa ornament to men too,but to women efpcciaU ' -: What Chen? what follows?which is in the u^ht Of i of great price,give me a text where it b laid of of che other £^aces thoij^h your graces arc prc^ s w^h God,but a meek fpirit 1$ in the tight of €lod :eat price, it is worth a great deal^mtoy women i to wearericti orfta»cnt;«,ifcchpy c ' ^

ny from their Husbands, chey would kave rich laces of thirty or fourty Shilluigs avard, and they would have rich Quoyyes, Oh! They think this is rate: now here is a thingthat is of great prtce^ in the fight of Godj nuny things are of great price in the light of man, but not in the fight of God> a foole cocmts a bable to be of much worth, and ib we poor weak Spirits think our babies here to be of much Price,but God counts them worth nothing. But now here is chat that is of great Price, and m the fighc of God it is of great Price^and it is exceed* ing pleating CO God, as it ts in fome of your Books, when God fees a man meek, faith God, here is one that hath a Jewel of great price. Kings, and Princes, and. Noble men, they wear Jewels fomtimes about them worth a thoufand pounds : now every Medc man and Woman that goes up and down, he] wears a Pearl worth a world. The world, the Scrip-tnrefpeaks contemptibly of it, Love not the world nor the things of the worlds And al the nations of the Bartn are lefs then the drop of the bucket, but faith God, here isaJeweL a Pearl that is of much worth, and God is a Skilftil Lapidary, he knows the worth of them. If we fee a ftone that is of much worth in the fight of a cunning Lapidary, we think it worth much, youufe to fay of a friend that comes to fee you, Oh! That I knew what you Love> if another fees you put a high price upon fucha things if he loves you, he wilcertainly let you have it, now would you know What God Loves, what he prizes ? He Loves and prizes a meek Spirit above any (hing^ Q Let hfm have what he Loves.

*SK?venthly, And a Seaventh particular is this> That it is a.fruit of election, an evidence of an eleftperfon, of a maQ or woman that is elefted by God, it is not an argument of an

eXeA man pc wc man becauEe they have fo mucfe in the World, fonLUch coming ih yearly, fo roucb authoriry, but the Lord dotti m^nifeft co al the World, that he hanh feparaced fuch from al etctftity to honour fucb, a nian that ftach a meek Spirit, that when he looks upon a piece of CUy, chat he vould i\iake fUch a man of, he /aid, well, thiiwillmakea VelTel of honor to all eccrnicy, and that is plain from that Text in CoUaff. 3. X3. fputontljerefore, aftbeeleSof^adf He^f aud'Be-loved, 'Bovpels of ^ercy, l^ndnefft 'Rumblen^ ef wittd, IHeefyieP, lon^fufferim^orbeanng ffiu another ^ andforgii}ing one anoiber, if any man have a quarrel asain^anyj evenaiVhrt^firga/veyOM^ fo aJfitdoye. ^nd above dll thefi tbit^ put on chanty^ vcbithis the bondi^perfetlnep. ^nd letthepeace of i^odrkte inyour ^artft isrc- And do chis liow as the eleft of God, put on as the eleft of God^ Holy and beloved, asifhefhouldfay, you are godly, and how IHat it be muifeft f Ho«r flial you carry your folvcs as the eleft of G6d, but only by this, puttineon the Bowels of Hercy, Kindnefs, Humblene£E ounindi BAeeknefs, loncfufl^riilg, forbearing one anoiKer? Here ik a^ evi^nce of one chat is the eleft of God. and will you lofe the comfoit of this evidence to facisfte yoot fe Wes in a fullen frowacd fit} No Marvel that you are fdi of fears and doubts in your fto-wardnefs, andpalHon, andfuUenfit: ifyouwould deliver your fclves from doubts and feari and fatTC fiircher evidence of; youreledion, be of meek and quiet Spirits.

CHAP.

fmii/ii^ iMd^iti ^Uiknifi,

iasmm^m

CHAP. <:3ki '

' • A

t

jl Kdtlienifi clie Ei^plaMse, O^nA tHaciis Urge iiiicMs*! Iftifaertudiy prdmsf^ftc^ it made

ftr^Uire thai fOlfi£uyL«ctii<nc.'{^ de uiieo ^3)m this^^' tiidri hope ia focciag chdie ''M yt^ ic will in^e yous Hearts CQaJklcck

tqoiec Ij^irir^ IkoowyouxftftctreCiinftjani

be tottt td lofoyooc^j'artdh cfaejfe.:p^Jh^U

ki aepC(»miie^to4le4Uibft^ aiMl iiDdeedc'Z%»ral a)tekm«ii> ^divd^kls^iiciibk to Ms^ck^ af 20. ?erfc. T%f ^Meekfhal ^Eatj and he fatisfied,

^\ti tiMr'wsUiE of £diicac«6it^ a^' v.elt ^aj^race,' ^ is^^greai4ettl of^Ckioaiir andiery^ now coq-.-j^ Ai*.4Mte«ft 4aU2afceabd befai;bfitd^.a«d: wyWit'i^ciiiil^lkaaMa oeiraua fsovarry^ trftyi

che Lord cebukn thy pcoud and froward CplritTfii

he' proiiiif^E thcmeclc-ihal eat and be rati5fied,rh{l] artidoivarctbetAirediipa Ita^iipctlMx whtcbtlii voutdeft have for thy family, pow be nieeki ii thoufhaU eacand-be fatuwd^-the meek ihaW facishedi many nchipen, chey eacniore chenc] poor, 1 bw che^ ai'c ooc facistied becaufe cfaey hai hoc whatlfiey would hrive, may t*e, rhty chrQ\it j way rhe'dllliii'^n Anger,-and in fiiileimelir e thing, and Sxew a gcfeat deal uf froyaEdntfts. indeed cheyinaketheii; meat iiictfcr to chemj ftateofpaftoiij ^lIi(Jn'is'(b£WOtA:'>aU(fe, y^ never befansfiedif y'On-faave noc lacek tpirics: richracn, theyarenoc facisfiedwhcn^theybi tUndance, whenas a poor man and woman. hath [his C^riSrian nr.eeknefs, whcn.ibeylic bleandhanebuc ad'^^^^^'^o' a'^pioccof I anAiR'oftioD,.and im^ drink, tb.e man bti )»j£b^ ffluah good nu)s ic do.ber, wid fo;tbe the huibsnd, ahdxlifEr is^greac dea,Le of^( nefs in the-mioynitat ofic. TbtSftiptutq ^aur it a 'Dinner 0/ be^bf vpbere Love h, them led Ox and hatred: titcremith. If i;bwe.^ebiica ofbeeed, andfmaldcinkampngi'ciivams ;^ drcn in-a iioufe.'if zhtat he tnecKn^efi and V*^ kisfv^rectetrhfcmaftaUtfdOKiB.wJicxe'H cpscci asd Aich Ihai praife the Lordtbv feoke hinu

But tfa^i% is 4nother^roi£if^,hoc fac frajn

dtatt iiat^4bundaBce:o£(w«ccneffi init> acid,f

in<q(}}an9i ay.ip; Jbe^in^tiisnt^iMgittdti in'.

^.litriitaitbtmeelitpiHiK teiuftbitiva*-i'i»Aeh

-rep«aied again aadkgdin^as.if tbej^plv Glw.

gfatedcomencionic, tbe^occki chejne^aM^a

B^ehenxmes ic^tvcice, tiwijaMek^Q^wiI.£iii

jdMflttic .andche-,«i«£k keiHAl cc«fib>^tc wa|.

c iFohe ttoty, Gko& ibculd (ayn mc is die i

fnm/etnuiit

woman that I wil gtnde in ^lutgrn-^nCypaflion wil yzmzn lieadioDg, but'weuld a foaa be guided ijkilktirac, iecfaimbeof aniM This one

leoe g more wosch then ril cfae n^orld to a gra^l-iODl thatknows.how to pnze a promife. Is^ic agreacraiviledg foe one cobeg^ide(l iojiidg-fefttdcnac bycheiafioice wifdom of Qodj in lllone^waies co^hare tbe wifdora oJFGod co guide lia jMgmmt^ chat he flia,l ^oc mjfcatry in bis "^ardaifiaires, and inward affaires, befltalnoc orrjr ia chings of chis life and die lif? to come:-rischereafon that you that have toward Spi-' Ifou come 'home an * paffiou} Ob i fuicli iji bufi-i doth ROC fticceed, and Therefore you ^^ko^ rdibadyou been of meek Ipirits cfat Lord would^ ivegiiided you in .judgemm, and you fhould noc hremsfcarried tn y our bufinefi^ yea^and c)ie dieek HI k^ ^^^ ,jjj ^jy . Chrjft cals iq^on us to, learne

Uj and if you leatDthismeeHnefs, theufhc rdhath inga^ed hiiBfelf to teach you his way, lareinanyciinef inaftrair^ j^ndvyou CQmc C9 , ir acquaintance and friends, afxd you Cay/Ch! Ffaat AalIda^ what ihal ye do? lee that be the tft thing, quiet your own faearts^asd then tj^e Lprd ith promifed cc teach you his way, you f^Ai have, iy come ringing their hands, conie clamoring crying, Ohl what fl^l t do now i Thar is the \ nfeltliac'I would ^^veyou^firfl: quiet yourhicait;. ^ then improve, this proitiile. Lord thovi b^ft ^dftbtied^ ibacobemede chou;wilt ceadi xhjwiy^-|tn flolir iaalftcaky^ a]?dt I doTire i:q w^c inpop thoe | ceknefs^Locdtecchmtthy way, ancmiey tbilt | ' taMl&l^iAcs, I make bo ifoeft 109 bwtbey bftve ^tkii promtfemadk' go^to them^ that is ihfi ^fr^flitfff/ And«<iuintthet(biFd.pstO;ivifeoatbac

i

<i j * ■ l*>—«—1^—^

^roiHifes made 49Mukmfis

, fe^tc^ They flial4itv« pMCf> abuix4a[ii<t of#jr9« Uhddeli|lic ttienii«lve$^iiuhc ^fakbdiUce i9f^fftfij;

And this prdonCe is^ the Aicire reflciar^blekf Itti: ksi noc only aprpoufem ttieold Toftamelic^iDitctiiarv m

jSeimonupoii^the'Moant,^ faith;c)iartte teflUf -mm arebleflea mM, %hat istfaft jgaici:aUi <attlvicoinprif (echindtedaltttider^r^ uthafGanianMiKkAreiiMC then robebleflcd I Now Chriil kuthe $« ^^IfcMiN there he Kckona iif it^ral beactcodeK^ an^AflllfM

I who ire bleffed^ and fauii, Weffed areAe^fiH^ lan4 (hen comes 4n iheprcvsiiosvAndiidiftiPiiftitfi^ lO^pmkhem, fBk^dareth0Sijiel{^fiu\therlh^

frit tbeeartb, the kitaiU is noc euCroiK: So tito^frfvb tifider tfieLaMr, dndiindsirche Goipel^ cbii» iJm UefTmg of the tneek, chay ibal inberu:^ the evdu l^ere Mra^ indeed in che cimas of the Lavr smn|r .pr<»* hrief^routlnr^dblafliiigs, rhacwai a pttticillai c6venlnt, for foImakeno qoeftioak waa, 'aBftrri-bilar CtvenaM tbat 6od made wtcfa cihe pMplr qf theJewes,there was hoc only che covaaimc of wf^]^ ttiat God made with Adam in Paradtfe^ ^4 the Cov'^ntnc of Grace, but chere w^s another Co?f-nant,' « f]{>e<ial CoTeaanc.of Worffias* tb«c Qq$^ would' bled chem in the Uind of CiamMh upon their obedte^ce^ God made that Ck>ven9nc, «wl c[ giving the Law Upon Mount ^itmiwas efpecitll that coyenant, though th^ duties o£th« Law* clu were bound to them as it was wrkccsi in chMlP fut^ l^nacme^ hut the Law was remwAdDpoiirXiii groimd^^pen t (ptQiaA covenant^ I«w lA M Shta^y « fptfctitlcovtoaM thac.(ioidfliA(k«iib l:t^nto:ningt4i^Land'^CaAtimy and c|it ff|ttf» derftaQdu^g ol tfiif,Ml btleeve w«U4.fl3tw9 great rainfiii'iik^itOi^ mlant^ ^ we art dvUtocdftMn cfaeLttr ibff b^^

frmffsm^ ^ Meehmfi^

far we are delivered, anij cJJe M^ i> 9^?^ tPP*? <3l as (uch a covenanc chac was given to cneiti^ and cbcrefipre. ii i« Uidj W^bav^ab^er cg'vmmt^ ^fia-bribed Mpi(i }a^er pfmifi^^ v^ we t^y^thc famic co^ej^ajxcpQ^ao^ tkeyrVerebpui>d ^p cliqX4 re dudes ac che fame'c^ne, and tlipiigH we^^e ^ppii^co tbe £iune duties as cbf^y vere, y ^^ ^Qt as it was ^iv * fo (o cl^em ij^tlii lMidoiC4naa^ £oi;his promife of iAhettciM (be caxrh was givepico theJewei^ 4pd do you thmk c)u£ I ml\ ^o^jQ^ c^if PJ^omiifc) No faicb'Chrift, wh^c-ever belphgsco chemlwiire-ney cbis{uromile^ chey cbac a^re weel^, tb^ flu^lin* berk cbe eaipcb in tbe ciourf of qhe GofpeL You wii |£fiy, ihalliiieyinhetic > cbeq;ieekof d v^^ aretbe ! re^dieft to be injured^ if I ^uc lip all and }>e lo meek j ^s yau fpeak pf> I oi^y C[i^u:I(.iy be fj^iled af)d l<;»f< ' ^ay cftate, and l?c f ^8*^» *^ Aib;eft my fe|f tc crer^be^ar. NpyCbrifthe forciaw al cbis, an^ be (airb> Bot oii)y bkf&dare ibe nic^k, cbey ftVU

So CO beaven. b^t bleiTea iic«: che incek, for tne> itU inberic the earth, as if fb be Ckiiii fliould fay carry your felf#me^ly, and t:r^ft me w^cb al, fnd fa^ flul loie nocbiiig bv your meeknefs, up noc ii chis world and indeed if you tonfidec it wel^ Go^ docb make tbis prpmife Good. Firft, He^knefs wilkcep men chat tbisy n^il npi

ftfKCi py I.AV, jiii4 (^ciF^ men (p«d «U th&v iuo«]^

'f^K.*!?" ^4. wqnaeif cq^ tjiemjwy 4e^r, ar h»Yei^4 ^«Ci9£pr(;, nWjPI IRCP ffe»t a»f. J*^^l« fpcaa fiTe-JuUiaiBs fox ^« fiM^fiA¥% '*'

a ■ ". ■ * r:rtfn«.i

^i^

^2: . Tromifes made to Mieknep*

*—

I

Gafpel> ycc to have their wil in a fnxward paftioa carenoc/whaccheyfpeQdy ufiing cfaefe fpeechc^, ic flial coil mc a hundred pound or ^e hundred pounds bud wU have my wiL

Secondly, Andchen> ascheydonotfpendinfu-irig and lawing wichochers/forchey do not exaf* perace other men againft thcm^ maiiy men iaStt nmchin the world> and they cry onc^ Oh, they ar« wronged in the world, hue fucnmay thank rfaem^ felves,whyidoyou prdvokerhem to doyou wrbng ? Kow€ meek man provokes not others, and fo lives more quietly^ and doth nor Tufi^r 4s others do.

J

Thirdly, And further, Tholle that are meek,eire* ry one is kept from doin^ theni wrong more then others, if a man fee a firow&rd man, he cares nor what hie doth againft him, how he wrongs himi,be« cattfe he is a froward man : but if a man be a m^ek Irtian, ifonefaurt him, every one cries out againft it, what I wrongfuchaman, tfaatliveifocpiierly, iand gently amengft thofe that he hath to deal wkhal > every one cries out againft him.

• 4

«

Fourthly, And then this prdtnileis made good in this refped,chat they flialjnherit the earth, that is, they lhal*in;oy all they have in quiernfrfs,, and that flial be better then great poflenrions,as in a difll of herbs, they (hall have more quietnels thcii thofe that* havegreac tables, andrh6rcby they inherit the earth,'whereas oth rmen that are-froward, they have not theufe'of theearch, though they havema-ny things they do hbt en>oy them; btit now a'atee^; man^ hehatn theufe of the earth, your rich men I that have moftj do nprinherit the earth, but thofe thhefit the darth that have the mOft Comfofcable 1 uTe of chingf here in this'world. • * * I

Ei&lily> And then, they fltai iufaerk tlie card), this way, cbacothort will love co deal with ciicm^' • as thus, if Igoto^buy any thing j if I know there is, 'afecvanc where fuch a commodicy «to be Ipla that is foappiftij or of a froward temper, I wil norgo there and therefore your fhopkeeper* think it very much to have iervants fnappifli, and of ciitrifk difpofitfons, hw niow if a man have a meek Soviet, ichtlps-hin^inhistMde, iorefpea tothd cuftome of his fliop. And Xo fervants, if a man hear that there is a man fervanr, or a matd fervant, that wrj be fnarUa and frplvard; and cannot agree^vith a-«v thev wil not be troubled with them, they lay, Who-would be troubled with fucha one ? But now, H thctcbe one of a meek Spirit, every tme wil be ready to enterwin him, and jf |ic (hould after go away they wil rither inend his wages then let mm so And to in a match, if one be to choole a wife, , pn^'of tbefcft queftiohs he wil a$k(if fie be wife) v whether iKe be of a meek fpirit tliough littl< pprtt-\ on Vet he wilheii»re to nwtch with fiicb a one that jj 1 of a meekSpirit and fo comes to inherit the eatthJf a man be a travelling. if he heare»4>f an Inn, where Chefieople.aremeek andquirt,, he willadg thcre„ but if hehear that, the people at fqch an Inn ate fcoward and paflionate, he frilnot <opie ther^» ,

. Bucyetthei*.-weagj:ea*many otbergredoitt fweec proiwifes that ate made to meeknefs, in TOw, 7^..-

tetf ible h« a.ppe4res m tiimg to^jrtidgment. but who \

idothGodaira at tofave > ahhcmeeko^hefarth.

Oh! faith God, is there one of a meek fpirit, and

is l»*5o«ged ? 1 wUl «ife to ^udjimcnt W f»vc fuch

fiSwf bat % n^nek... Abdi^etefoieftttclx, f 4»tJi the

^rwttja made^t^S9ittlmlt

tjmaxnSjtfd^tmahfhi^ ihmr^AiiU Whte f ate cfaere ay that rife tq> i&wrath igstiuft my meek; one^ r fatth 6ody I iril arife co judgmeac to l^ve them, and will be cet^ible in Judgmenc co Pr uicetr Ajid When he wHI be terrible to them^ he will be coAifiyreable co the meek of the earth. And finch a kind of crromife you hate id Vfatmes 1*7^ 6. The ttn-dlifteth ttpibemed{:^ h^ca^te^ fhe voicl^AA&ppn ietikegratmA. ^A meek body you are ready to fay tfatidi if I be meek.and genciei ' apd bear ^^oag that others offer co me^ then every one will trample u|>-onme^ No» the Lord will caft the wicked down c<^ tbegtonnd. If cfa&ii have a wicked proud fplric, ic isnotmenfomach> as <3odtKac ciift»ifaee down, but if thdn bea Meek Spirit, the I/>rd wil lift rbe« tii). Ahdfo m ^dmy i49. 4- The^ t^rd takfOf peafkrein hnpeme, htwU hfMfifk the th^vpi^ p^ation. He wtil nor only fave (hem,- but fave \ them fo as to beaucifie them, for fouft God, (hefe meek fpirhs an beautiftiU in mine eyes, add therefore! cannot but do them right to beautifie them wkhimyfaivation^

Add again fturther; to Ifa. ^. ip* There ykHi hav^ andch'er'fweet promife for the mterft oAes^- Ybe me^ alfo jhdJB. ikireaji ttjeirjtfy in ^ hdrd^ tmd "^ffi&f anSCmanJhaU reioyce in ihe holy one aflfrael. \nien putire ttodbled attdvexiedi iht me^ones flMtl ri-foy ce« and they fhai incfeafetheir i^, and iii^reailS^ their W* 4h the Lord) wouldeft^hnnliirea jdyftsl \ifit ^Woutdeft thoQi^Oyte in theLidM ? WdftUkft (h6U incteaft tlfiy >oy in the Lord! Am be tf 4

» «

tllir esyceileatixtbitilife'intlietiffli 6f ddaWPdM*.

frtm/es nuukio Meehie^.

Lordbath tfpecUl r^tf4:to men and wojncnof ificekfpixHs« ^oAerjamr ftVves tegnitr^ yeOf get-iher kigobif 0 nation mi defindi Mere the dt-cmimgfortbf hef(n:e the day pafim the m^^ before ^fierce Aimr ofth Lord^mne mponyoHf o^^preJbe dajofihe Cords Jbfjgtr come ufon ^m. As if be iiQilld£t)r> cike beedt&e dtf of die Lords Anger is €oitttaig upon yMi» fttber is&majon^ and feck the l»d^ lAcBic^ m^w^

tek Ae Lord) Al cbe inetk of the earch^wbidi JxMt viQNgbc bis judgmeoc^ feek rig^eoobeft^ feek-.MdLtacfty icmay beyott i^lbe bid »the 'diHf^ rbelords An^n?, » it cbe Hota|£boar iMrid ikf^ iidKcebean]r f^ople»tbe world cbac lie-lbewd mdisdijr of die Lords Anger^ kihal becbeitttcx q{ ck cart h, and cbere^pre ^do y<H» iecl^ <ke Lor4 Yoiiwiliay^ titt cbe, Lord is^proardkefL Ob^ bnc tkelordwiibe iocreaced by the laeek befisieany (sople in cbe worlds the Lord wilhatt jreg^cp j (Imcbac feefehim CO deliver a nacion* Tboo afc afreirard man or vpoianji and ebonf:o(Fell lo feek &B, the Lord will boc beau: tbee nmbide ciieei^ £uch (UkL. if cbere beany mcbe wovkl ihac ftall ^bi^kAaUrbecbemeelconeseffcbeearcb. Tliere ^cea gEeat ntany ocl^ cbingi» cbac I chougbc on^ c# ''^^ttdiis'^racp ^iAeeknefs^ I will g^w youwie

# * • •

t>lA

). . ,*w-h♦';«:■

i)

!•■ ■

I t

• •

^romifes made to Mtthitpi

C^^A^. C.XIL : ..I. CbrifippaLat$oiraed t&bawdfpecuA riigmri

Prft, Another «t^h, Tfcat Jcfiij Chrift b appi!^; ced by G6d> 4Pigcicdcarhis office,co havHl||e-cialtregaifd cameek ones^Mrhen he comes topreach the Goipell^ andfo are al the Minifters ofrhe Gof-jpeli they are to have a (pedal regard re the meek onfcawhen-chey come to preach che^GofpeL lA Ip^ ti* That famofis plficeof the?rophcfie of Chrift,! verfe, i. the Spirit of the Lord (jod if upon mty ht^ coiifibe batb appointed me (that h Chrift ) to prtBb \ ^o6d tidvr^Sy to whome \ To the ntet^ As if Chrift \ Ih^tfld fay yrhterthe carte into the \rorW, 'tlie'f^r i 4*ent me into thevK^rldiahdl ain'Moimed td preach j good tidings to the meek, if there be ever a poor r vncek Spirit, know that the Spkk of fche Lordliath fCK me, afi41 am fiUed ^mth the 8«kic eJF- God to this end, that I might preach good tkiitigi^to tiK meek, what an excellenc grace is this gucc of meeknefs then ? " 1

Secondly, And then one more,and that is thii; A ineek man doth intereft God in his cauie, he aeeds noc^be fracefol. at all in rig^itiag himfelfe in any^ wroB^ ehac he hath, but €fod ^refently takes httl caitfe into hts own hand, land this helps againft any; objeftion againft meeknefs. Meivfay^ why fliorafc Jpivup wrong? Ifay^ thcLord^ if t]}ou oe med;

/

>-*4k

Jm

excellency

• «■ ,1.^

377

llpccfeady makes thy caufe l^is own^ he comes in ; and interefts hiBi£q]f in ic . I will give you^wo 'Texts of Scripture foe iCj otif)^%^ii^mberSyi2. ^^fiam aad ^Aaromtc ilogry agaaoftfMi>/ex, be«

ciufe of the Ethioj^iad Woman whom he had mar-;ried> ic was envy that made them fpeak agairift

Sb/iy^ and they iaidverfe^ %. ^Hatbtbe Lordinr \inijJ0l^mly by Vio£e%i Vaibhenot^kgn atfoby \mf WIUt«>lirm that was ^<i^x his brother, and ; fBfiritfm his Sifter^ and both gracious too? Andyec . come t6 conteft in a bitter manner ? And whiaic fay

SHath G0d fpoken by ^Mofesy hath he not n alio by us? ^ofe/y he jiatn got all the ae-^ , arh not the Lord fpoken by us as welasby |OItfj^} WelU but though flUfojer was thusfppken . againft by his Broxher and Sifter^ that were godly> and enunent, and that were in place, yet ^ofs^ was Terjr Meek for all thi$> he was not provoked^ but then mvke the latter end of the ^.verfe^ itisfaid^ 7be Lord beard, ity and at the 4. verfe, after the commendation of ^ofes his meeknef $^ it is faictthe Lord fpaKe fuddenly unto ^ofes ^nddiarony ^nd 9i2riam, c6me out ye three unto the Tabernacle of the cpngregaty^n, as if God fhould fayj^yr^hat is this Meek Servant of n^ne wronged ? 1 w111 not fee him wroiiged a mqmepr^ the Lord f pake luddenly• The beft way to have our caufe vindicated, is to carry it withMepknefi, Then the Lord fpake fuddenly to ^Mofesy Jiaroriy and^riom, .come forth all of you> a^d w,e w^lcrycbe cauie, what cau^echere is foe Qiiriamy ^nid^a^on to fpeak; ^g^nft ^lofer. Wdlly laith theTcxc,; and ihe Lord camie down in ^KdieClQiide^ an4fto.c^|^the4opr of the Taberna-I de^ ,^nd called «4^^^4kd ^ipuu/^^ and they both .J^^iaic foitt* Cpmpy q;fo^ ana let us

"^ i is ^io^ ^Jk^7 ?l^^ f^ifib faet If there be a.

a tmt

rf>»*>^

3?8

■*v

V

'I ■ ■ I

in a Hreain, <Mi^^i'viuit\^^ytii&tp,Vibb it ^0h. fid iHoU THms9kf<i?t''^ih bitHnm l^^'ft<Mft<t^

t^ie mbfes > See h<sw'God h^rMlv^^, «b)fir cbac vjis xlte ittebfedl mUa ttt^^^wl^ 4W)li. *s %e iras wrdAgbdj ^pi«ffciUfIy tK ^Is weftiMR^ chough they ^euid'have 4}%SNf^4 tiita MdtMhN , htfti in hfs {lr6rkj (tMit i^ ibe <pcrtky:<»f^Sar)|ii lAWft' '«^|)«efftonsiiip6nte&htoIitB4ier chek work^Ucww

kelKHrarc 'mdfdr*th^m6t^Ukh<ye iAt^lk, %««fel #poki^c«Wd|tfrM^r«tlitfn^6yS}tt? I, i^Kic I t<n«, Ciftieb X36di l>«adMtite ifakh<or«<iy4^dphfe>, 4^4 com^coaAr6pbec, nA-m^UekhoMf^i My)MbMf viiioo, tnd'by idi-«aib, liHt ii<y ^rwric '^ffyfiui^ 4$^ich(ul ititoy Hbu^e,1V>'b•cev'«^ymIt>ietfd«|^1dft-him» what^rer tfTj^^rridhs ydU'Ctftupomkirii, «rK IV^r,- he is laichful ia iiay H oufe, ^uncd ^biA ^WlH4 ■i^^k raobch to iiiou^h, md the fknillittd^ tffvM^ Lord ih»l he behold^ 1 Whl noc'crvlbMy )Daii«<ybe-. hold Che fimilimde of the Lord but «iily W|fitf, wherefore chen were ye not ifiwidcO'^eaK tjgtmtk tfXfSttym.t'Mofef} such a Meek moh, fiichag^* lymatijfiiditnemmeiicll^liftrace? fiucchea'iniMh. ;;Boie my Serv^oc ^§^, were ye noc «£^id fo ipeak agvflft my Serranc 9t<ifu t If^he irtte », fAfofer, •; publike mm, y« were «o(to Qietk agih)l(l I)tm, bi|CflsySrryiAC'4Hfofb>, whiere^e weteye ifac ^iifiraidto foeak agawjn: my Sewaiic ^&fejt ) S«i^titf«r <ioddochincer^1ifaiiiiel|JiTche eaofe of (9)6feflife| 4ir«<:>fMeekSpttict.. AQa'cheRcheoc1i«c4'<Mcfri*1ii.' <ffitlmii9.. 13. iterfe, Yoq ft^U fee fticMftiMfec pate of the 'F^Omei how 9ovid was ^t^^ged^ifis iLovei^. aF clfe xi> y^e. Wr t^iier/^, dW* 4v

!

^_^____ _ i_ r I ■ I II ■ I I ■II la 1 ^^1 I ■11—^—

\friehif pandaimffe from my fore^ anJ^ kfiaiid a far off", fheyalfr thai Ce^^er n^lJfeUy\ fikirerforme, andi^ytbat pat my Unit fffe^nnp ^ievout tbingT^ Offd imkrgin dteeitf all ^ 4sy hrtg. ^tit 100 a deaf man beard nofj and I ppoe pa a dumb QtJif that openetb nor hit ^outb^ Here it cbe Meckneff otT^aviA^ wtrkwhic jPollows, Tkm I vooi 09 a man fhat bearetb not^ and in vc^bofe nmab Artj» vepfcof^^ SP4>r4n tb^eC luirJU^l flb^^ tfbt^Ar wik-kmar me^ O Lard nff Qod. liMsudHOC when. cbeyTpokeiiich miTcheiv^iiis t4iiqgi;» i«t0Dkiiotice of cheitb I could boc Jbut tike Borifie^oftfein j I, could HOC tmc dMiipUine oo ihec ^i ^^Mm^. buc I )ustf4 4oc^ I gave ^lorcs'i^ag fipiewhes ttj^Uo, buc4 cbmmktra aTtb chee, chou wife Jmic^ :9 Lord my God I'lie lefs we do hear reproaches and wrongs (bac are dooe co us, tlieaicHsewil tlieliiovd-hear^ and rhetefope if foJbe diatyou xbiDkahiM be any ihiii^ia^Gr^jpctvce, if foU'Caniliig^ tJM^w<»igbt of fyouB $ouls upon :>cripntre for youir SalvactOQ> ^wtJ^ Mce lmon4faefrSc^plMrcsd«tf i l^ve AcweAu> y oil i^tfie abnune^dattoa 4^ ^Im eKcelleaaCmceo^ Nfeekndb, tharyoii^iM9^cone«coJLevM<btft6p:aQ^ •f; HeekiteCs o(^Cbri&:

).

\

. -^

ft. «

it ^tL^^itLW. V^ilJJJJJti

I

CHAP. CXIII.

^tb^ Vxcetteiuy of ^Meekjiefi x^kinued in ^gU

^Viifticularfmofe. i. ItkdtttnrnndngQrace^

a. IParguefa^agnanimowf Spirit, j. W^/-

dcNi. 4^. h gtaceSb our caiUfig. 5« Itgwab

. advoMtage againfi an i^dverfdry. 6. TLbere it

; d«>f> ^^ ^ff. ^. U kgi^s canHmtal peace*

.9« hmiil^feminentiri'altmetQractf.

THere tre many Other* commeadacions of this Grace o£ Meeknefs, I wil buc briefly name .tbiim that £9^ ttre may come coche AppUcacton of "fbePoinri ' .

PirAfi Another is tins, Meeknefs ic is a m^hcjr . convincing Grace, chere is no Grace chat hacb more I power CO convince men than che Grace of Meeknefs, ic hath a convincing power, ic is almoft impoffible CO ftandbefo^rhe convincing power of Meeknefs, i^or thereby whacever men may fpeak a^ainft one chac isof a MeekSjpiric, yec cercainty cheir cQnfci-ences will be convinced and eel chem, chac they can do whac chemfelveijcannoc, and ckac convincech, whenasChriftians do manifeft chac chey are able co de iirhac^orhcr men cannocdo, chen men are con-vmeed that there is fome power in Religion, ind ^ever c il then. Now when they fee them lincethcy deprofeflioh of Religion, that they are able co up more wrong than before, this convinccxh d that there is a power in ReUgiOn, and there i^ teeter way to gtia men than by Meeknefs. We ^

I

I

Tbe.fX€eBen(yofKfeekfuff.

- ■* • , ■ ■

chiim cogain men by giving them as good as they bring, that will not ao ic. I have read of one^ that railing againflr Vhilip of Macedofi, one otVhilipf friends vould have had him to have puniflied him^ for he was the Emperour, What! laich he, will vou luffer luch a oiie to be railing upon you ? But ne would not liften to his Friend, to ufe him harfh-ly and feverely^ Iftit he fends this man divers ^ifcs tnac did fo rsiiloohim, anduicthhim very curte-oufly, and within a few daies he tromes to his friend, and faith be, I pray telme^ what doth this man lay of me ? Oh Ifaith he, fpeaks the moft honora)>ly of you that ever any man did, Well, faith he, you fee then ^havebeeii a better Fliyfitian than you, you woQld have bad me to have cured him by puntming of him, by ff chvardncfsj but I have done it by Meeknefs. This was the manner of a Heathen ^ and indeed, thofe that are gamed this way are gaip^ti for ever. - Perhaps when others do bppol? yoii. you will be froward, and let forth your wrath a gamftthcm^ add perhaps you may fortheprefem keep theiH dowfi> yet it pa^y be }c will ftir upmof( ftrite, but fuppofe you get the viftory ro keep their down,y ct ft wil not gain'them tpyou, l)ut chey ^i waite another opportunity to do you amifcheif but if you gain them by Meeknefs you gain chem fon ^ver; you may overcome one .for a day, but h< that you overcom€^ will waite for another oppor tbrniy- to be^as bsld'as^ever heivasj, but nowyoi have-gained for ever it may be the Soul of you Brother by your Meek.carriage.'. So Jofephustc ports of tteat Jigrippay though he was a wicked mai lit H about the Nintecnth Book ef his upon the Jew Alitkfaitiet, the Seventh' Chapter, xjxt ftoiy c t^W^^ that heard onc9imdri a Lawyer xhati|)ak veryiUof htm, f^d, he was aPtophane man, an 'LeK^Wh]iiM$n<l^heahecame>*Come,r ' ' ~

T

l^ssiytlitctelsM\9hztj^nppa )iath done r This SimM hit mouch was^ftopc, h€ was ableco t^r iiocbii^ then wheft he come ^oic^ b«c faU$ down and delices pardon ^ aod J^ripfd pardons hSmy and bcftowcs many fivorsupon bioi, and by tfait gains che man co be a freind to hm afterwardit iriaa mighty convinctiig Sf^ce, even fa Ux as Htac^npit have nadk, andcheir meek&e£i coehis CfarUlian mceknefs was but as aCtir tftall ftoiie co a pr^ck^tts pearlej ic was bur as chcooclide^ bur very convincing among chem, ffi&ch.nu>re among us.

I

Secondly, And Chen it is a grace that argiies^ a Magnanimou^ and Herotck Spirit^ y<^knav/wha( (he £ct ipture laicJb, That be that avtrc^meU^ bimfdf^ u ftrofiger iban me that overcemcs a Cii^* Now ic is a glorious chiiigfoc afouldier to overcome ^Cicy^ btit one that can overco^ne h f owi^ fauQion is modre valiant, and htth a mpre exceUenc Spirit than one thac overcomesa^gjcc^t Gjty* And (o fomecreacures that are more her oica ll> are more meek and |^le than others are> as the Lion is of.a more generous Spirit then the Wol£eis: The greater any pQe is the more if he of ^ peaceable .diiporiiioa,.8t their anger fooner pacified* fior ic is enough ta fal down before a lioui a Lioirii pacified i£ yeu fa I before itj but fortbe Wo^andfig^r^ anditherbafer creajtwes, tkeywiltear,thole that fal down beforethem^ bof^ meeknefs argu^ a mor^ MagiMUxinioiK Spirit thga^ frowirdnef^i dock ,^

Thkdly, And beftdes, ic argues more wifdome than frowardneis doth „ in Vrc^ xy, 2% A Qua of a coal {jpirit, as che word i^ it is aipUce thaiciifi. on fome, occafion yoa^h^Rr^ had before^, A mm^ mdarfianJbng m ^4^ €$oceUent^ Sfiriif k^i9 itk the

the excellency ofMeeknep^

ofacootSpirki your hoc Spirics are not men of un-oerftandingi but more of rnac w^as fpoken when we opened unco you the folly diac is ducovere4 in paf-* fiofi and Anger heretofore. ^ ^

Aadthen again foieher^ this grace of meekneftJ excellency of it is in this, that in that we do walk vorchy of our calling by manifefting meeknefs ia our converfation, in the exercife of chat grace we intk worthy oiF the glorious callftig that cne Lord inch called us CO} Ijiat place in:Sj;JE>efI 4. thebe-^oning fl&ewcsyfp much, i therefore Paul, tbepHfanir ^AeLord, b^eecbyouy that you tMlkfPoifr thy/>f the 'vocation vohertPPttb you are called. Now if the Ephe-fians fliould fay, wherein VaUil fhoald we walk worchytof the vocation wherewicttweare called? Mark what foHowes in verf« a. WithaUUmlmePand %d^neJJ, tvi^lonjgfiifferu^y.forhearivjg one another inlowy ende^Quriv^^ k^p the unity dflbeSf^irit in the bond ofVea^e. This is to walk worchy of your I vocation. Anddochit not become ChTift^ansco : walk worthy of their vocation i if youwould walk j wocchy (|f y our glorious callings it miiftiie in Iow«> linefs and meelaief^ and long^fii^eriatf, forbei-ring one another,; endevouringro keep cneuniry df , thelpirit in the bon^ of peace»: chisis to walk wot^ [ tby of our calling^the calling of a Chciftian is a gio^ ' rioas calling) and it fliouldbe the fttidy of alCnri« j ftians £6 to walkas.rhey i;nay walk wx>cthy of^thekj calliogv Otitis a glorious mercy of Godco calthee ,to be.aChriftiin^ and thou muft Lab%>r.to walk jWoarchy of this calling^, without meckarfs, tbofe jthat are of ftowardSpi(ks> they diAonoc their catling. * It was a prqh^iKiion ^ •4ioxa7fdei^ ^fot two Chriftians thatwjere/wrangling<^eafinnfk anotl^ heprobtbites them to be called Chriuians^ becaufe thor Wai;UQe4 fo contrary .to the acaaipie of their iimaftAT. r li#rau€e thetr Walked foUmtforrhv of their

q 84 7)^ excelUncjf rfMtehup,

-11 __^_ '■ - ■ ........ I,.

/cftlUDg> cbic is loofhot coioeiidAcion ofchi^ gfsoe

-' Fifthly^ Aodtht^iii ^cher c<imaven4»(iDi^ of this, a meek Spirit icisone ihanhach chegire^ceft tdvafictge Cif tn advtfik^ rha& cau be^ ao m«n bach fcch advanit^e againft liis adv.erfary u a c^cck fpi* xjCt by thia km abet be conies co be abf0?6 hi« i^?ff.--I faJTjr^WQcan nc^er beabovettoinby puiiioo.,. Uis an ufiial fpeacb 9E ptiBoitace p«o^k[ wben pcbcssi a»-^

Errhem, I will be eTen wkkrhea^. iiicb aod fiidi ve tloite thus and chiu, and I wil be even vkli tbem; tndy9 ^(uce isra way not ocly to be.even wjcb then^ btiDtoflandabovethemtCalaylwilbQ^fea iRficbcbem, chat isliOt mocc> buc he is Avii cOMraKda you» andyoityil be evil cowards hiiii^ be cacrks niatfelf finfUiiy cowards you, and you wil carfT ^ourfelf Imfiuly cowards hioDv Bucnow ver^it SKXbettejt.CQbe dmrecbem? w1k> would nocgep bssadTeriaiy under, bin I Wben you coAe colie meek you jgirc alymtf advesfariei under you* ny mta thacafeof fiowardSpirits are vexed aocliiBgiiiM?e cbap'to leeocbers cbaatbey arefiroc -watd withal^ yecwil ndtbe pro(VOkedj youihaH Ifoi^ieciines apparently fee, when, uie is in a peatUk 4BDod, if you cap but compofe youc fpiriJD, aii4krap your Spidt quidc, ajnd not be provolaedwith thm ^diflmefs^ this vexecHrhetfi more; they are t«x» idthas Uiey cam^tvez yqo> andJlAgry thai tbe^ Leandot An^ yoil} youtnialirwben tbsy anger, yoo^ yottwiUAnger cbfimagaui^ 'chssisibiitcofeadcb * Btimor^ y^aitr ango doth but feodche humoc a£ 4Agry body*^ butifyiteibepacienc.^uec, andxne »QU vtKM^m^wnA itenbyiduty &t thestdblreat b^luukriyoii^ aidbjfou bafire ovarroott ciiea^

• • • *

Sixthlyc^ AnLtlMtt, cheexcellefidjroffiils

we cannoc live among men but we muft ufe this i

grace of meeknefs every day^ nowchac which we

have fo much ufe of every day hachan excellency

j in it. As now che Sun hath an excellency in ic, noc

only becaufe of the excellent eficfts ofic^ bucbe«

caiifeof che ufe chat we hare of it every day, and

fo bread and wafter> and other elements hav^ an

excellency in chem becaufe of the conftau need

chat we have of them every dav. There are fome

graces that we have not fo conitanc need of che qfe

of chem as this of meeknefs, I know not one grace

that we have fuch a conftaht need of the daily ufe'

oftr> as we have of this jsrace of metknefs, only]

tbe grace of faith^that muft fet awork al other jEra*]

CCS', you have need of tbe ufe of it in refpeft of (Sod,

if you come down into yourfamily^ and have to

do with your wife, there may be failings there

wherin you wil need meeknefs. Come to your cb il«

dren, and you nave need of Meeknefs, come to your

fervants, and you have need of meeknefs there, and

^fo among your ne^hboats, if you go to prayer you

baveaeecf of meeknefs there, when you come co

hear the word> you have need of noeekoefs there,

in every holy chicy, in al your bargainings, buying

and felling, in avery things if flaeekneili be not

there, cver^ thing will imfcarry, except tbe heart

be poffieft with meeknefs, and therefore it is a moSt

excellent grace.

Seventhly, It ts chat grace whereby men and wo-«

men come to have fair weather all the year long» it

isa comfortable rhmg to hav« fair weaclier. to coo*

tinne but two or three week^s together, and- y cm

know rainy weather and chrdppkig weather is very

tedious audirkfoni? tpusi uaw^ lay it is.pixty

£ur weather ihrald do any bttrc, but now where

there i* meeknefsin a £am^i^, theu is^fair weather ,

eveivdiy «l the week long, «iid on the other fide f j ^ c--.'i where li i

^mm

^^—^»^—^——————fc—111 ■ III! I I ■■ ■■■

71f exceUencjf ofJMtikne/^

xvhcte cliere is frowardaels and paffion, there israP-By weather al the week long^aHdiherlorcthe Jfcrip-lure fct9 cue frowdrdnefs by a concihual df opping^ T&e conteniiotts of a p^mas ifOf^ contimai dropping in ramyjv^oAiry.'wh^tcxhc raUi comes in and orops upon your bed and cables^ and every where as you fiC, ic is very tr.oublcTome, But. qpthe other iide^ ^Vhea the Sun corner in at the window^ there is a fwciet: pkafant dwellings thi^ it ..c;omfpr]ta|>le.. Many rimes you know the Sun rifeth very fair,.. But icrames mightily before night',fo in ixiany Families^ though there is a^r/sat deal o( quietntfs in the mprt ning, and there it^emesto be a great deal •£ love between Husbftndand Wife^ Parent^ aAdChildiren^ Mailer and S&ryant, yet what a ftorm is therr be* fore night. 9 but now. where there is meeknefs, there

ffairweathcarcoptinuesali the week long, yea^ aU^

J the year long*.

Eightly, Yea, yet further^ by meeknefs we flul iprowto be eminent in al ocher graces^thus you have i tt in yrov.s., 3^» Jhe.frawardH an abomination to theLordi^butbiffecreiU with^erigbteouf.. Now. the oppoficion one:wouldjth}nk flioiud J)e thus,, the firoward is abomination to the Xx>rd, but his feci^c. is wJththeMeeki and ordinarily, in the Pr.overbs it is thusj one op|>ofite.eyil to aiiother,(hetoward isthus^ but the righteous is thus, why.doch henoc. iay> that the mew is thus, the reafon isth]s> be^ cauie al righteoufnefs doth (hrivein a meek. fpiric, fay of a man or woman that he is truly, thriftlanly meek, aiid al righteoufhc£i gowes in him,andthereu fpre here righceouOaefs is put for meeknefs,. Anijl ixiVrov. 11^.20. They idMt ate of afroward bean (Ta^ain ) areabominafian to the Lord, hHtfiifb a§ are tij^gbt in timr wm k bk ddigbt. Now the pppofir tioA again fhouM n»yc been tbui> ^ fuch %$ vt med^

ihtheir way, but asif the Holy Ghoft Ihouldfay, jk is all one to fay, a meek man is an upright man^ ^ a meek woman is an upright woman, fuch as are upright^ fuch as have meeknefs^ and keep but meek*, acfs in their hearts, they are Gods delight. It is obfervable^ that when the people of 6oa were in danger, you know that ^efes hands were lift up, I fuppofe al of you that are acquainted with icrip-ture knoW' the ftory, that when ^ojes his hanas were life up Ifrael prevailed, and when fMo/^j his hands were let down, then Amalel{, prevailed.. I Now why was not ^roris hands lift up, for ^ofes] was the Magiftrate, and i/f^rcm the pr^ift, and oni\' would have thought, that Aaron fhould have been} the praying manj out it feems when the people were in great danger and their deliverance was upon prayer, ^ofes was the man that niuft pray, and the feaion is becaufe fZlf(t>/e/ was more eminent with God then Aarcn^ and efpedally eminent lA the grace of Neeknefsj for fo it is clear. ForinT^irmb. la* you I find^ chac«4arm was of a peevifli ficoward Spirit towards Wofesy but ^opts meek. To that ^ofes he fftw to ouc-ftrip the High Preift his brother in loeekneDij as many that are eminent godly men, that are cradefmen, they may have a minifter to their brother, and they may ^ow more eroinenc then himfelf, thus it was with w!e);/erj and certainly thofe that are more eminent in meeknefs^ they are laore emioeuc in prayer.

CHAPi

I

\\ -

t »

CHAP. CXIV.

' -The Application of ihe DoSrine of ^eelytefi in

it: wherein the Impediments cftt are removed; $te Vanger (^ frowardnefi laidopen, and the nfoinreafonsforitA/ifivered^

WELL) I Ihal HOC proceed for che prefegc aay fiircher ia the comendacion of che grace of meeknefsy what may be further Utidy may come in afterwards in the application cf theFoint«

Now therefore, having fpent much time in opei^ ing c^ the Grace of Heeknefs, what it is, and tbe wonderful excellency of it> laboring to let it ouc and commend it to you, we come to apply the Point, and that in two Branches*

Firfl^ Inrebukin£thofeCefpeqially Chriftians) that ace wanting ia rnis Qrac? i a ufe tf reprehenfi-on and Exhortation, for wany things hath fofeeiiiiBd Applicatory already iu tbe opening of it, now I (hall only fpeak or reprehenuoiu Chrift would haveus to Learn Meeknefst O! How few Schollars hath Chrift in tbe world \ How few hath he in the Church \ How few Proiicietics (atJktA) hath he in his School? How few are there that have taken forth this Leffon that Chrift would have us Learn of him} Little Meeknefs there is in the world. Yea, Among Chriftians, where Chrift expedeth moft. liupj^e by what hath been opened, there is nor one but hath feen already, caufe to lay his or her hand upon their Hearts, and fay. Lord, how far have I come fhort of that Meeknefs that hach been

<^

■^.^.^i——^——^—^—^■——————■ w

opened to me^ chat Chrift would have me to Learn othim> Thereneedf many bQck^s of tears of Re-pentatlce to quedch theFirecf.our paffioM. O! O'hac God \rdttld taufe you to fee the Eril of the vant of this Gr^e^ I have opi»ned it very larjgely^ inftewifl^ howHeeknefs moderates Anger in the Enleffeos of it^ and therefore need not to inlarge it bow, but the maine-thing that now U to be done, 'f%y to ta^ away^: all the vain pleas of a froward f prit. It is true,' you have ifeiwed what Meeknefs \ and the excellency of this Grate, andrheufe of it, lo as we cannot but be convinced chat it it that that we (hould all labor for: but t hat that hinders very nrnch this Gracej it 19 the pleas thatcar^ nil Hearts have 4igainft It, diere i^ noffhhig more Qnreafonable than meni paffions, ^nA ykx nothing that Men and W6meii pleadfor more than for their pafion, they are ready to fay to Minifters or Fretuds, Yea, tdGordhimfelft is7(ma)!^d!d when God asked bimj JotMiy 0<>fi ^du iveVto be ^n£rjt > Yea» I do wdl. Come to any froward fpirit told fey to them, is it wcl to be angry ? Doft thou well.! Yea, After you have heard io much of this Grace ^Heeknef^, if a^y of your Ae^[hbors fhould comci to yMiwftenybu tttc ibapalfion,.andfay5 do you well fl^il t^beiflthispaifioa ?• Perhaps, you wil be* ready to fay, Yea, Iddwel, at^iwabdid, i^ic would be in ^in further to ei^hore you to Meek-Bcfi,: til I h^yi taken away the lets and impedt-, Qet^fs of this Gtiaao^ MtfeWrs, which are p^'atbfrtiens

* * I • j'Xi

J

•■■;PtEA, !.. ■ ■'■. •

I

' Pir^^Yoa hivi ittxiiy tfttc%rlfteispj/'.them«?lve« iacfatt.v K it it» tliey a^e ^MkiaiH iMcy !r is in, diiitaEte chine chat cherfaile, but inotber thing%|

— T >- ■ - . - ■■ !■■ ■ !■ IP II

chey make confcience, 8c chcy hope^hey walk clofe wich Godj and frcquehc Gods ordinancesj foliov che word> and praycr^and £aftinc» m^y be^udpray in chsir Families^and Qofecs^aad och^rDudef^chey are carcfuLand confcionable in che performance of them^ and there it nothing thac God requires of them char chey know of but cheir confciences eels chem they do what che.Lord requires of chem, only this one thing ot paffioui thac they cannot help^ and we are ready co fay of n}eii, .Q ! Suctv a nian is a very good man, buc heis^ofahaftySpirit^ a very ^.racious Woman, bucofahaftyfpirit) Truly^ic is lard to fay of any man, Yea> Iwal fl^ewyouby andby^ we can hardly fay^ they are gracious and yet pafliQnatej butfor being very grfcious,^ it caa be laid of no man, or no Won\an> that chey are very gracious chat are in on ordinary way over* come with paflion, but becaufe this is the greac plea, thac it it \f\xi in thiS; one thing, chey are in other chingsxighc and wel> bur in tlju^s one thing of

Now CO. anfwer this in this one thing, paffionis the caufe of abundance of eVrl>aqger^it is.a.cpmplex ?viL, ic hafh. in the bowels of icabnpdsiace^Qf^viJi, Lhere is.pride, and fejIf-Love, an4iftqutnefa, ax^ (tubbornefs a^ainft God« and unbeliefs and abun* iance of evil m the Womb of paffion, and therefore | ^ou cannot fay, it is oQe# Bu;; then» fuppofo it were twc Pijej ^y0c it i$«f|>eiial jfryicof the F^efhcj^t

muft be mortified, in Qalatbiofi^^^'' )^^^^^*^ flpoftle fpeaks of the fruits of the flefli,andche fpU :it,he eels us,I1b^ tlfey OfOtareCbrifls ban/e crucgUd ^he flejhi wtb the affeUions and bifis. You wil fey, iVhatareche fruks: of the aeik? TJtLuJ^bflihde^ rcribecJbe^rcaf.veF.fe^ 2cu iiyoZ^Ufy,;iN^

batredj nyariancey emulation, vcrathy firife: Wrar/i andftrife^ thcfe are theftuites of the flefh^ Now J tbeychac are Chrifts^ have crucifyed the flefhaudi rbe fn»tff thereof, certainly; where there is any: frutcof the flefh that is not crucilipd, where there is I fay, but one luft of the flefh that is mortified,there cett^xalyfiicbafoul cannot have, any evidence that ^arein Cfniftj they that are mCbriji^ haveporr tified the flefh with the affeftions and Iqfls^ thkc is', allcheaflrftionsand lufts are mortified, he doch 00c fay, all removed, but all roorcifyed, where the lufls of the flefh, any one lufl: of the flefh re* [mainechunmortified, chat {oulis not a member of Jeios Chrift. You may think it a hard truth, l)ut It is a certain truth, and I fuppofe no Miniftei: of Cbrift but holds in the dbdrinal pare of it to be a cnxb, an ^ this place in the Gal^hlans doth fhew ic, they have raoitjfyed, that is, they have beeii willing to put the lufts of the fleOi, to afhameful death 10 aucify the lufls of the flefh, that argues a nv6;re violence 6ffpirit.againfl the lufts of the flefh, then to fay, they had mortifyed them; as it noted the defperatenefs of the Pharifees hearts againfl Chrifl, that they would not only put him to deaths but cru« dfyhim, fo every one tliac is in Chrifl:, hgth that defperace hatred ^gainft the lufts of the flefh, cnac he puts it CO death, by the mofl cruel, and painfiil and fkameful death that may be, that is another anf#er.

But further, youfay,this is but only in one thing, 0! this jprevailes • you ackn^wledg : I fhal now fhew you, what a dangerous thing it is for tjiii one. thing to pr^evail, that it is this one thing that is xhej mofl: oppdfaoe in tht heart of a Cbriftian, and 1 y/il. gWcyoatfaefefeveraldembnftrationscfit. As'

•"'"^- virhen^race comes into the heart of a Cfcrir

ftitn, k fkeWs unto him his own Yiletiefs, that is the

Fff ^ leaft I

092 i)amiimti he itithoiU Meeknejs,

•^ ^ - r - . ■ - . ' ■ ♦ ' ■ ' ■ t l

leail chiag ic can do, ic di£coverico him whac an^Uft^ 11;^ retched Crencore l^c isj a fire-btaud of. ii#ii ia hlinfelf^ and ho\^ def^rves £or ever co Ee cai^offinr rhe^ Lorc^ !and to bd trampled uudcc Foor^ chis] i^rstcedo h'iiichetoweft degree :. nowchereisflii>* thing mor^ oppofice co chis chanra froward heart ^ as j^owardhearc is a gicoud hearc;^ k is from ptitic iliac choti Canft;,b<uirn0,cf ofi'es ac aU. ' Sietondiy, The ficXfLeiTon chat Chriilxead^ec^ tbofe that come tp him* is co deny himifelf: joowiiE thou hiil: tVoc learned chat fir ft LeiTon, hbv caa^ thou fay^choU bait Grace? , 1

Thirdly^ Grace in che^neaneft work o£ ic^ iiVlMes-us JTd^'ch^ iilfinite need ic ftands in of mercy^ aad. cidxhisitand wichchac ? Cantafcowardpaflieaa^e heatc agajtillt thofe chat crofs chee, ftaad wih cbe deep fence o£ hy own infiluci neeJ of me£cy i Ccr-(aiil y, chac foulrhac doch fo, moft needs be o€ a. meek, fpiri j, and wherever chere is any Grace^ chac louidoth fee chis, aiidis ienfiible^ of cbk^ So? thefe will like wile come la^ in che M^^ns cbit wa fliall mencioii againft frowardncfs o£ heau I ^ards 9 only 1 name chem now, t»fliow ^ow compacible che rvigning paiBon io men«.h£Uta ia M#bGrac?.

Foiuchly, Gracefubje^sihe heairc caGod; tlie main workof Grace is co bring men co che W ill o§^ God V npc CO make m ne own Will, che Ru e.<i# my A&ions: buc liofubjeft co God, co make hit Will che:Ku'ebf my Will, andhisLaw the Rule of nty Afi^iofiS: This, is che genuine WoxJk c^ Gracp^ the-leaft wbrk of Grace doih chis where eveiric i%4 Now

!a pafiiooaci? fpirit is th^ moft oppoiice co ehis chat can be, to che fubjedion of. che lioul to Go^ co^ make:«he Will of God .he Kuleof his own 11^.: when, thou arc in chy pafiicm^ and:froward4i(^Mw. ^er^. there. i$ npthin^i t?uc^ X will, and 1 wiUi but;

i>aMgerotn to hmitbmt Mtehtefs,

■ > 1

39^

wheteiftthe wtlof God>your wil you make co be the \ Ride dt your own ad!totts» chis is the moft oppofice caCrodthac can be*

FifiB)ily^ Girace whereevet ic comes, makes the Heaa to laror ef the Spicic pfjefus Chrift^ ^nie GJcace comei from chefpiricofChxift^ andthere^ iore.iiichaoae muft deeds favor of the Spirit of Jefilf Qm&y and nothing mcxe oppofiDe co the ficadLof Jc&is Chxift> than a frowaid and paffionace &idir, lam Meek, faith Chrifl, abd what Grace itoyouXeefldnein Jeius Chrift (if youRead the ficfoel) more tbian Meeknefs > And tfierefoie Jlewnpfs makes thee fmel SMtory of Jdiis Ghrift, thouilHieUeftcankeifthou haft not Meeknefs. .

M

<4.If cbeM be Grace ki thee^thea k brmgs light into tbySool^and gives thee Heavenly Wifdoni> though cbdidieefl never fa weak 8c fooliih before^ it makes ihBB^Gbild of Itgbt^and gives thee Heavenly Wif-domvfnicpow there is nothipg that hath more folly iaic cJiao paffion}folly appears in none more than in tfaoCe chac are paffionate,oow where dorh thy Grace 'iy aU£|iis while} Truly, ^ne^rhat is gnacious, and {i6oCBfiiechSiel^k>^>one.ivoa]dwond'er.wliere their Grace lies« You(will fayytheythear the word, and ^tOLDiioyiWith Gods people, I bufc if Gods pe6-pie Anger chem, the>'arefroward, and paiEonate, umd they |>ray, 1 but thoughtfaey pray, yet they oe^fiilof paffion, andtbe^cfarei Ifay, 1 wbiixier tVJbeEeokbir Grace li^andth^eforeiifobere any jQ.€iiejn^ k.is :lik^i0 little'%iick of Fire in a great 4m\ ofiafiies, one that coiaes^ in the morning to jBtko^ai^ire^ l^akes in agreat doal of Aflies, :and at laft^finds-^ lt|tle» i^irk^ of F^e.^ it may be .^3 iMbAM^QOdM(t«^Wpi{ffioQi^4kiaD, thbiig^ta godly UBtt, ctreiAutfi^cIWi, ^Wdfcater^catid perhaps ac ^ft t&Aa ^iKiQlpbrk of i^i^ce^ibacutidec a .gteaiLdeal

.'

204 fhmgmni to U mthotit MiiKnefi.

\

ofeAflies, You' will not tfimfc cKac a druakarik hath any Grace<> Why Aould yoathankTtlapioiie chac is drunk with paflion fhoula hav€<3siic4>Md0 not fay, Iduc godly ntefi ma^ iiayixJoine^aiffioii in them, but where it doth raigne,' tbtre.ik is hard CO difcover Gr^ce.

. . Aiid i(urcher, to fhe\e yGUthattc 19 oppofipeco Graee^ that which is ajfpeciaiGotDonsendaoicm oCithe Gofpel in the Scripture i^this^ thatiit ftail itiakecle Wolf^ aiid the Lyon, andthe Oxe to liedowato-gether, that place in Ijiii. a. 4. • where eherimes oCrhebrohufe of theGofpeli$fpoken of, V(Jhen

they Jballieat thdiiS^QrA^mta\^l0Pi^fha^

theirSpeares intoprmiir?^Vool{f andTiationJbaUmt lifi up ihonfeHds againp H^tiotu Abundkuce of peace lin the time$^the G6fpeL And fo €hac>orher Scripture,where it isfaid, Tbf Wolf af^^dmlhmb fiaJlIte'downtogetbery midfeedrOrk t^hb]aiiOtbeti)and the Lyon ^Eate Stravp likfibeOx:, That isj -tfae GoC^ pel fbalmetken the Hearts of Ifteh^ the difportions of men wheseevec.ic conoes. Now if. thou haft^ Grace, cheGofpel hach frrevaJiodin thyHc^l^aqd where is it? What biobthe Giofpeidoue>. if. it hath not changed thy !frorteard!Hi»cf^mto Jdeeloiefil The Gofpel hath not had thatfruit-'in thyHeapt if thou halt not Meeknefs^ for ic isiiofi«6nly. becaufp there is fome tin inJthy Hearty, for that iooved and Women fbouldruiOLdo/ alwaiie^ i»I datioh into qisefttt)^^iftecauieiiifaere iiSomn^tBii there nsay be fome Gieict tboi^ ffoine fiir.aftkle, but this fin, I fay, vis the moflroppofice otvxf-Sny and if there be anv thing whereby one iiiay?:cal Grace inr cjueftion^ciGcepe fi»^ of pnqpofeanddi-^ reaiy againft knowledg > I ka<kw .mitbing^^JHfee-by arnian may(brlGraceiAloce mSmitmt&wth tlvmi foraPafpoaati &QfwArd^Cii:i «»4giveyotdc^

grounds \i^ iit:£6 aj^peates, and iherefore iciiiay fOAylit^ttVf' futfpiciou*. wherhet .there i^ any ct or aGMlv4i&r<i;beie ibUBsxuacifta^c crb^tdng of p«ffiod totbofd cbtarpn6feiiF cbeitifelyiiK.to'be

Chriftianv^ • • -«^' ■■ '^ ^^ r.:-,- :.h. . :\

.-' ' T » ■»'l"'l'« ft-*" -! .'l'.'' •

'. - • I , "^ <

. Andftifitfter/^ahbchcT t>}ea4sthi«> but I am wron* ged, and'the^^iatffc of my- Arigery it is/;uft, and ipouldyou not haveiis Angry when che taufe is juft mdeedi W^w^tothatlAniwer^ thatrhe Scripture ]adeediQ£aiii& wfts dithbindus'tafee- Angry, yet

hardly havetts Angry With hiiiQaliiioft''to«hy cafe. la fRfixtt/^* %. 22i Who^ot^er^ h Angry vaUh hti brother vpithout a caiifejhatt be in danger of the Judgment. I butfomep jffidnat^'people will fay v lamjioc Anr-ffy vithetie ti ^ufe but upon Juft caufe. Ire-meubttj'^^in, -in liii 19^: Chapter of RetXiaftaj-cionsV he^feifcidn^ttiisSkrlptufe, and£aithhe, in AaoM^nt-Cthpief! in the Greek Te^amenr^ thefe words. Without Caufet 1$ left ouc,. and hedefcants m^ffH the Text, faith he^ me are not to be * Atigry

^bttftethac are Angtv l^kh fin, ar^ itod Angry' with.

1 their Brbth^r. Afiofoyeri?in,- he faith, that inan-cseorGreekCt^pieschefe. words are left out, be* eaufe in^kt^d pcropUslkould cake heed of being An* fity with hhkk^foah'stm^My ca£(i, tibere is (bmiich dwger ifttfaipaflfa^of Anger. ^ - f.'

» »Bttc I anfwer fiiictfev,. -iTftac a'juft caufc isnot i«Deugh 0etr a jofrAoger, pfuere may be^uft cau&, itedfernii^' Auffei: iti)Juft,dieceaMdtWmclny c1uag» Wt»ttaaw>a idk Anget, Othftjef Auft bfeoaany > in-^pUBto, jnftm^lttce) andjti^fvoppEuom and

a tight ooanagiog, • many dungs. J^wijed to a rif ht Angary asiwd as a jijufl cauCe, aind c^^9«e iC4^ greac laiilft,. for jaoeof iabd. WimieQ JE[0;i]Hnk) iIm^ am juftly-Angcy,;/ttecanfd Llum:ti;l«ftdKfUtf«; Therefore in ^alme, 78-$o. It irpiJ^ ibeiMiteJ^my to hk .Ang9r. Now jirius"^"^ ^ t^---. .

— I

to hi^ Aoger*'! Ititdeed* Its itjs-w^h ji^fcitliecanes^ 1/irben they aee to m^ke a compmi(¥i 9f PhyHck^ fome things thiit ace very violent^iar^J^^Jiiropeiaati-ons^very ftrongjChey liad need weigh£04 dr^n^^tbey had need to beaccunajte, tbtt.th^y 4o 9Qt put imow! dfcam mor^ thaa rhey flioaUl> jth^vmsy^ kiU 4 mM» if chey lOiould; and kix oiot ejioq^ for the Apcthc^ caty to faV, I put In nochmg but, wb^it the rayiki-anprefcribedj IbucHifhc put in more than h«wet-Xcrihcd, .hemaybe guilty o£ .murdef^ rh^ ms^it^y itiabuctwAor three dcacnst Xjio other i^tegs it -m^t bavepaffedj but in this ic^may jdUii^iiiiao; and fain this thou hadftfieed to Vciigh thy Angeti to make a proportion .between thecAul^ Midblbe ?Aiiget« >. i, i

Birtfacr> XhouXaveftthe tau&fisiLiftx bw /weliai doft thou Judgit«o*eittft.^)^ppfc^^jJ^^^^

Juftbrfoffcthou art in thy paffioiv^ ^« wHc^uhtti art in thy paffion ^ Do you b^ore your: p^cp.^dr >vife. and delibecace abcMic it, and cotii^dj^rt hti^ic -caifeforjneto.be Angry.?. Andhow:fec€Wgb? I«> ^brAi^yl iu(uiktbereo(aufe:i£b9mXx^ (Obe^9-gry? Wcreyoui^udgmcaKsin&fiteodhffeji^jMlwt Anger rife > Did you forbear your pafEoo tifyou

were abktajttdgl .Many people,.jwh« ihty.are ftirredup ina'paflioa, cheyiiyil chcte|or«.thtofcaie came tabffjuftifaecaiifeth^^iuro iMm^iJIm^MHtd^ they ivoiid be. Annyijbeoaufo. i^ ;lMfiemo tbqt Anger thfiyju^diifcfio bxi^oA^AiiB^^synfitkiom

(hac our judgmenc is before our paffioii^ buc after- j vrards^ and cnac is feldbisie g o^d. j

V

AfidFutther, Wheft catr a Chtiftian exefcifel xtfitcYj but when teliatH ajuft canfe to be Acgry > Iftheiaufc^eteiioirjaa:, then you had no objeftt for year mfcrcy-, Cfdvr God cals upon you to be nier-dfol, torfotgtve yont Brother, ifyou wil never for-

fire whtfn i;he canfe is jufl^, vfhen wil you then ? here i^iroplicefor forgiwnefs, therefore when yotiapptehci3d;ilftciufer:fr Anger, think, is there not now^ a placi for mercy, and if y ou would weigh thele two when on^ hath done you wrong, whether is it better to raanifeflr the Grace 6f mexxy, or die atfeAion of Anger? -Which is beft, either to bii^gty or pa^flfionate > 1 muft be raerciftil fom-limes, and Lean ne^er be merciful but when I am iptbftged, trtiy therefore not merciful now ^

And fartherl^Doft thou plead thou act Angry, bevttfe thou hatft juli caule ? How often hath God ^ taiiile CO be Angry with thee > And yet he fkews Biercy, but now though the caufe be ;un;, > yet thou ifiBft look to behaved thy felf iuftly in.th!ne Anger Qponthis;uft caufe, there can bs no caufe given to make thee fo to be Angry, a* to make the^ fm againft Got*,^ th^re is nivec any fuch ;uft caufe to provoke thee to tweat, never fojuftca^le to make theefo Angty ai to binder thee 'b thy Duty, in thy prayer, Yca^ though tftrcre be never fo juft cauf^^, isULoacinftnot at<befanietirttcgo.toPrayer, and pray for them thou art Angry with, I fav, pray f. r tfafem, chai: God would bleTs the manifeftation of, [tlmie Anger, thenthejuftnefsof thy ciufe will not. r beftifeiietit copteadbefbre the L0t4».

Tain i^afinsfor Jn^^r Jt^fred,

)

PLEA, in. i

( i

Thirdly, iUothcr Plea is this, OI buc, ic.is.iiiy; Nature, I am of a haftv Nature,, will another fay j indeed you ceachlis to be of meek and quiet SDirits, I it is good it I cpuld be I6, but I am ota hauy Na* ture, I amMtillirg to do what Godw6u^d hi^ve tne^ but the Lord kn.ws, my Nature is lohaftV thacl. cat not tel how to help ir. This is generally che F^ a of al h afty Spirits, and fo plead for chemlelves and their Friend;, indeed fuch a 0:ieishafty of Nature, and fo make that a Flea for all the wicked-naCs committed in Faflion.

To which I anfwer, what art thou haft/ by na lure haft thou a froward heart, naturallyi (henthouhaft a nature th^t if abominable to Qod^ I gave you fho fcripfur^s before, in Vrov* 3. 32. And inVrav* II. 20. I fay, aitthcuhafty by nature iihenkaov thatthcuhait a nature thatis abo^nableto God^ and therefore do not ipeak ofthynafty nature by way of t xcufe, but rather to accufe thyfilfni&re for the fcripture faith, the froward heart is an abomination CO ths Loi d. And ag in^ Art thou baft / by nature? it is not that nature that God made thee in*, God made man upright, God made man after h's own limage^ likehlr.frlf, and God is flove to wrath, ic ^ i- the Glory of God to be flow t^ wrath, fill of mercy, and kind lefs, andgentlehefs, this is Gods nature, and God made man accordin|[ to bis own im-iage, crtairily therefore, th s pacure tfcbulj>calctft o, iSijot Gods nature, that which thou layeftis tly nature^ is n^rhing but <hy ormnalcorruption, and tlxrefort thefcripti4refaitbf in Jam. .. i. ao* The wifath of man accompliihuh (^ot the/]gh:epufpcfs 6£l J God, and is this any comenditioh ofabr'ancb, that I 2 t liatb a CO. rup t root} ihcu ai t froward, and thy o-1 ]

i

r oinal

^M I *l

il€orra;>ci(m is in chs ftreB{;^h of ic^ is this any ' ig of c6e eril of the rooc chat ic hach a roc;eft i A&jfo heretoaurickedchtld^ atidchis child :hi vicifed paren**, d^hchis leffeathecvil of che lid} And foy here is a paffion^re man^ andl he i chapaffianice nature, now for theeco fay, lam oalyoccafionallyftowaVdj bml haveaditpofi* no be firoward again, iirhcitfoeTet any occaft do it )d| vhac a'Ifoange plea is this } you would kaftrangeplej, tfachiefeihouldcotnebefore jodgs tod there he is aauf::d before chejudg^and ;pkaa>hemuft haveftTor, andfiialfay, Iconfefs fLofd, cbe thing is dcnej bud have a nature fo ipoted to theeTery> that 1 knoW not what to do^ ridchisbeafufidentpka? yeethisii the plea FortGod^ chou arc froward, and thou art hafty^ Ipaflbaate, and ic is thy nature fo^cb be. And ff^Moider, one mucdert a nian/^bd ]v^hen te Jtltdooe, he fakh, he hatha murderous nacuife, ^^iCbis is thy plea before God^ Lord I Haye done ^ wickcdoejia^ and Lord, I cannot but do it eve-% moce, and more^ ic is my nature s k is worfe ^^^ a nature tfvill, than to nave a thing evfll ao ^totally, as a T6a[d, ire hat ek bactufe rt \t nati^ l^l^fcMftil^ ^8d thou, being fo by nature^ kt aldiodeed be chy huadiiation, the more chou*^ Qldftgoand lay ic upon thy hearty and fay^ ^^Ibafebeen overcome by paifioa, hoc thou tPftibavtavilenatyc^e, t|iat hath.been ov^i^cnme kia add a^aiit, and otercoiue by thi? vile dHtejh*

Bhtbefidesy I have this more co fay^ that if thou l ^Qochiagmofebut nature;^ thou ftalt never go Bcavaa, Htft thpuBorttng to overcome cby ira-~c) If choubeeftiiGodly mait or wontan, thod Wm ^|am, made apirtaker of che divine nature; ^tte^^pailiefakk, every manor woAan in the \

___ 1 I !■■■■»■ ■t^l —..M^M^—i^—^»^^—^>^i—»— ■ ■« I 1 « «

Fain ^afonsf^r AngtrJnJmtreii

world, cbac hach the leaft degree of Grace, is made parcakerofLhedivme nacure, oov the diyiue m« cure, tha^ pretails, that reifiji?, aixdthac,rifles.is Chd hearCy and therefore to plead nature, ki^ar mtidi as CO fay, chat I am yet the Child of wracfa, />r Irji naturepp9 areaU the Children ofvpraib, an 1 heirs of i Ferdicion, and (laves co Sarao, if chqu halt oocJ^kii^ bur nature^ and therefore, phi c^c .PuiAiAnsi would neyetifuke rbacf^^ ^P ^X ^ ^^ turc

;ea I y,

; . ». * "•

k , ». ••• •* .»■-■

Fourthly, Another Pleai is ^this. That whic|iift Annexed to this, k is extream difficult, it is »t treaxn hard to pats >y wrpngs^ hptir jcan we do it i ve are.^ut^Flefli and Bipod, we ^e FieOi and Bloodl^.lfliaiyput (hp£e cogeth^^^and how are we aMe to bcoriUCh qfkie^ and meel^fpirits when wd! are wronged? . ; a ' .

For the Fiift> we are but Fleih.and Biood> I boc yet, you aie realoaable creatures, you are soc oeafts^ youhaveReafoutoKuI^Fleih and Bloody you are not fleib/and Bloody as J]gers>8c Beacs>fdbA wolves, and Dogs are, hut. fome faaveJucb Fkltt ^andBlood> as if chey had only Dogs Fltfli, and Blood.

iSecondly, The Heathen were Flefii andBloodt and yet they moderated their Anger more tbaik you do, ana God may bring fliepa ^ainft. you «n* other d[ay. I

Thirdly, Are you but Fleili aad,Blood> you may make this an Argument againft all your Angw^ What! ShalviJe^FleihaodBloodcakefomucbi on it, chat if it be croft in any thingi flyr in ti^e-F of God and their Brethrei}, and crofs Gods wi What! SltalFlefhandBlooddothis^^Youlh

Vm ^afoiH for jinger Anf^Wered^

cake a coofideratioii, from your being but Flefh and i Blood, CO be willing to bear any cniog, I am but FleOitiidBlood, andisiciicfocFkiH ^d Blood to ftafld fo much uponic} Ic i^ an Argument of %#i chic Godlyf xioly, and eminenc Divine^ in foroKT cifflesy he or ings this very Argument, dorh ^ny fpeak ill of You ? Confider you are duft, and | (0 duft you muft recurae^ and again^ doch any (peak ill of you, confider you are a Worm and no wo,

Yet, Further: If you be faved, and come to

^eu, you muft be more cba& Flefii and Blood/

ifli and Blood flial oevec eater into the Kiagdooi

Uea?en, and thei?efore when this Plea comes

your mind, when vou arepiffionate, I am buc

h and B lood, let this Anfwer you, Ofa. but iSefb

Blood, flial never enter into the Kingdom of

'ttTea.

Furcher, In that you fay, it is fp difficult. To

cbatlanfwer. i Fitft, All good things are difficult j it would t be fo excellent a .grace were it not fo dii|-^ jc«

Secondly > Difficult it IS, but CO whom? Tothofe lac have no gracious principles in them, where ^le is no gracious principles, there ic is Diffi-

Fttirdly, It is Difficult but at firft, butnbcDiffir xilc afterwards, indeed at ftrft when you fct upoa to deny your paflion, you will Bnd ic -Difficulr; \ do but deny it often, and you wil||find ic not icalc. I remember 1 have read of the ^rygtansi Sptrtans thej .looked upon them asgreat^n her, and thoughf neve^ to overcome them, but m chey hAd overci:)me xW^ once aiid twice, rliey ^, srted them not: .Sori^u Jthiftk it isDifficuU:/ and

^ i

Vaitp^afms fw Anger JupHrtd^

mi^ty hard CO overcome yoiir paflioB^ but do bat cry once aad cwicc^ tnd you will fiad to omdi fweecnefs in your Spirits^ ibM you ml not find k fo much IKAculc^ aLcnoft all the waies of godimefs are fo, as we flial fee Afterwards cbe Lora willk^ ^whehwecometocheverfe after, Wjr YMI^ir €«^,

irSffrt^ ETcnchh Yoakof Cluriftia

c«fic/as well as all other

And further, you fay ^ it is difficult, yoo ii mofe Difficulty in your Anger a great dealrfccQ you (kould do m Meeknefs. It if a notable fpercb aSenecaj Oh^faicbhe, it is a hen^y tbiog lo flif* f^ and bear, ^Mbttftr^, thou lieft (faitb he> wIm^ is tbere ijhat cannot b(bar wrongs, that kable to bcw wrath? kit a greater burden to bear wrads ckeft to betr wrong, this a Heatbea mtii eouta fivr^ And if you dxamin your own experience yois wul findk. Youfay^ you cannot bear wrong it is fo dificulc, faichSme(U,skouliefl^, whateverdtfical-ty you find in bearing wrong, there i9 morebiirdea in rbediftempet chen inputcintuprhi wrong, tha\ im bearing of the wrath) analapppetl toymtbv your experience, ycu cannot put up fuch a ^on^ after you ciimeto your felves, ask your cociftttfioes tbisqueftion, fttpjrofelhadpntupthiswrong, I ^ knorbeenmoreeafieto oie than to diftemper own Heart ? I am perfwaded you would ha^ found it a great deal more f afie then yo» did ii yourpaffion^ for though Men and Women wiUn y eild, yet chey find their pafTion tfoiiblefome9. ai anbther dhit puts up wroi^ doth not find tf trouble as he that dotb put up wrong, and thcrcf conlider this, rbefrowardMis of my HMrc ft>r wronc[, God knows h, Ifsei a great deal trtuble in the palBon dl my Heart thanl;

have had in the venr wrottir k lelf. ^

'thtu tit aumj oches Fkai«As yon would coune MeaFool^asd ic would btrdea ocktet mwicke<l« tmelfl i£ they Should be lee alone^ £(x tha Heaft of JKUUBIis .viDsc^findouc Fleas mikctsfie cheirlufti, I bac IfiopeyouiMdfiad cheirMikietof chefepleWy Md.if Godf wouldbuc fobleff diif^ duit che Fig Iiietttres may be taken away» I Hope abnudattce of |c»9d.inay bedra^ andb wiU ftircherni e^ be good ISckoUarsiiii shb Lcflan> lo Learn of Cbrifl to be Meekashewasu

.:• »

i««Kll»IS»S(M@»S'SBSV®g«Sfi»l

GHAF. €XV.

Vimrji elbet Ym» "Pleat ftr bumitrgii Aiiff»

TO prd^eed uA(a fooae oober Pk^s that ptffio^ Mce Sfivitt make*

PLEA> V.

\

Fifebiy^ Auother Plea is this (wbicb is one of ihe gi^eaceil of atti. atfd tbat paffionate Heacta tbink t;bey ba^ moft b«£iyide tbemfelvesiin 1 am

Eovoke(C and if he had noc provoked me, I mould 0re bie« well ec^ugby I ]Mw ^lyecly to diy Fwai'^ ly, and amoBg my oekbhors^ excepc I be pfovo^ nedf a^d k it tbeir fault di^a ihai do provoke me % iftmofe&liis ia ihe Pka thac loaay ol you bav^ mim maay tuAK%% «Mly otthat0 aU be^tf d u at fome llbaooraliKf

Nowlbffeechyoulay; icco hearc, nirbac I fhall i fay in way of anTwer to chis, atad fa of the odier, i I hope if Ycni will but lay .them to hci^rt^ and lift up your nearcs to God fat.a blelfiog upon^chdiii> tbcfe will be takenawayl, iKid if thefe pleas> be Cii* keo away the mouth of thei&oward is itopf, aiid tf to, then the other ufe that comes after for the coa* jclufion of all| to draw.o^^ heasts'te meekneft, that wil he mkhty pAeralent,. coAfider what X hdte to anfwer for tnis of being provoked* ' > '-■

y

. Firft, There were no need q£ the Grace of MeeknefSf if there were nothing to ocovolte w^ we ufe to fay^ the Devil is good if lo be he be plealedj for you to think you are meek^ when you are meek only when you arepleafed, that is no meeknefs, the Devil can be meek when he is plea-fed, now is the time to exercife meeknefs whea thou .ad:. dco^.Qkedj fo that for thee to lay, thou, art froward only when thou arc pro-^ Yoked, this is as much as to fay, I am not .froward but when God cals me to exercife xneekMfs* For ever when thou art provoked that is ine proper time to exercife meeknefs, AGodlyittan> iii the firift <Pfalms^ is faid to bring forth fruit in due feafan^ that is the excellency of true Grace, to work in due feafon, and what is the4uefeafon of meekn^s, but only when chou art proVokedji that the feaion of it and every thing is beaut ifull inks feafon^ and fo would thii Grace Kbealtfif&U iki it^ feafom -

Secondly r It is a fign of a v^r>* earhall' heart, to putoflf their fin to the tempcation, to plead for themfelves and think to put ofF the guilt of their fin> and t^cevjil of ir^ upoil k ^teha^ration. It'n^ Ibvcr a tiga>6f«i'catf^lhftdrt, acs'uf^iaUy we find^hoTtf' |hac are very carnally when they have'done «v>iM,

they try oiirv Oh^ this'f^rcked Devill ihac cempcs thern^ aod^ichaodfiich cKac cempc th^nii io chcy wiU^v^pucic qfffrorBChemfelves, andptitk up-ori Another, whereas thofe chat are trttfy grac -OQs, aadof tender fpiru«, they arc ever ready co charge thcmfelves CO the uctcrmoft with any evill, yea^cJiey wULratherchav^chemfelves too much> than coo iiccle: -abdtherctore yoiifliall iind^ thofe jhic have tender Coni^iences,* chlut when chey baye any dreadfailinjeftions^loe/il, co curie Goa^ they ( charge cheii^ own corruptions wkh it, and think thac all of k arifeth from the wicked corruptions of tketr hearts, whenas:indeed, manyHimes they are AO other mjeftioas than the Devil did caft into Chrift, he hadiio (ki at all, and yet the Devill caft in fiicb cemputions co fin upon him. And fo in the SatBts of G<t)d, there may be fucb hideous, nion-ftrait rhfiifi^ caft in by die Devill^ thae ate the De-^ tilt fins andBOCtheirs,:'and yet they are ready to chirge their 6iiirn fins witli it. Mark the difference, fome wtU charge cor rapt ion with all, and others will charge temptation wichalL A carnall heart, u fo far from cfaargio^ bis corruf^tion with thac tbit'conffes from Satan only, as he witlracher free himfetf, and difcharge his corruptions froiti thae that dotharife wholly from corruption^ and from no other princi^ple:' though theffe were no temp-taion, yet fpr all chat., cenainly," his corruption wouidbe enou^ to cau£e fuch< and fuih evils that he doth noW «cttarge upon te^nptation.i - W^ had need take heed ol^his; itis a^fubcilcy of th^De^Ml,

Ito hiflkler the faimiiliation of our hearts for fm,. to makeus beleev^ ' char it comes from temptation, aadnoc fr oto-corner ion; if we examine'^oui^ own bearcs we ikaiifind^ chackis ouccorruptidnratliei^ than the rempcabion tiiac dotbcaufe this diftempety vpafiioii;. -lremcmber:i;«^fc?rin:his.Comme%tttp*

immmmmmmmmgu^wr^v^iwi

QU^mcfifp b« celt« HiftoQr of me chtc he wu te-qmmticijl wkj^alt^ g Moak» lad diac wi^s ?ei?y de«r| cQ himU10Ccimcchacbewto a Papift* And fmh he, this msQ, be was mighrily ovcKonie >^Uh patt«

on^ and frowacdndCs, and be was To vexc witb nim^ ielfs he Jbw che evill of kj yec becauCe bfi rhougbc cho^e (hat he lired wkbal vere the caufes of it^ tpn (bey g4?e binvinch occafioiis> andfo provoked him cp i^i be refoWed be would leaire all Company, and ^ ^nd Uvein che Wilderaefs,be would be free frem all cempcatipn» be thoufibc cbe chief caitfe wa« from the wcpwardodPs.of fuck (hat be livedamong> and ch^c be migbcif^even^ !paffioOj be would go tod live alone* And Jjviiu; alone in the Wildewefi, he wenc CO ulce up fome Waicerin a ve£ril,aDd:by fome acQdfffi(/Che veflel did cum afide 8c fpik ebe Watti^ he was in an anger againft cbe v^flel &; cook che wtf ^ fel 8c broke k all copit cea^Sc wJienlkrMdteokeftit %\ in pieces^bc begirs en cbkik.chua,DOwlfoe k H &oe nay cempcucion, ou( my corruptionrbac makes ODie Eio wards now I fee. when I am alone 1 am frowar d» [ chougbt when! lived luBiong Company^ chat wat the canfeofjeayfcowarduefs^ lmclnowlUveak>nQ^ L ieis i9y f<:ovrardsiefs4)reaks ouc^nd thec^re licis k i^ my $(v:i^ttp(iion>and upon.chat muroes ^alnco live where be didp and lo fals a ftudytng to nioixi.' (ie cJK corrupt u>M of hit own heart, and acknov-ledgetb, that [the diftemper of bis paffion came frpiB che ev iliof bis own bearc# An A cbou^ k majr bs qiany of your thoughts, wJien you liveinlfiiefa* a faoiUy^ VQI1 chink,if you iivedi allone yotfibouM ^equiet,irulyif God do not £anfttfie your bearc^ )rou would be fro ward wkb your felvef> and fto* HT^rd with evxee}5 Creacurc cWc you kad ta .dtel wkbaU !i^ and ti^tcfore labor tm put k upon cbe ;orrup€ioiiof yourojwn Hearty and'were but tbaic curecj^ibougkcfausce wer^ more pc<»rocacioos tbaft

1

there arc, you i^ouldnoc be^fo overconM wiclrpafii-^ on as yoo are.

Thudly9 Another Anfwer to cbePlea is this, you areoocfo eafily provoked to good works. Why veyoufocafily provoked CO fin, and aocrogooa, you have as ftrong means where vou live to pro* voke you co goodas you have to un} In VA. io» 24, lakh the Apoftlcj Let us confukr one another to frovobf to lovt$ and to good workf* You have fuch means where ycu 1 Jve, to provoke you to love, and cogoodworks> now all the means where you live in the Miniftry of the word, cannot provoke you to love and to good works, as fome little pctaUon in che£amily can provoke you to; paffiQQ: Now .ac« eah thy nearc for chia^ al thofeSermoAis I hear too, ooe would hav« thoqght nught have provoked me to goodj they do not prpvoKe n:e to good^ but if I come home, and any Child, or Servant, or Neigh-* bor provoke me, I am provoked to evill, accuCe your heart for thist

Fourthly, Anpthec An^w^r is this, you fay, yob are provoked. Is thejre isinjr^hiiig in the world tbat fliould provoke yoiu|^ifchief your fe.lf .^ You cannot provoke a BePRo do that, hriog a bruit beafttoche brink of a p^t^ your Horfe^ Ace yoii able with all the biow$ you give him, to o^ake mi^i leap into it, efpecial'y if there be a fire in it ? And are youfo eafily provoked to go and m'fchief your ielvesinthefireofpaflion? Can any man provoke you to leap into fire? .ce^jpainly the pai&onace fit may be as g^eat an evil as to fall ijnto fire« If you flioiild£ce your Child fall into the fire, or your Wife or Husbend fall iiitd the Fire, What flircc*. king would there be in thef aniily ? Truly there is I as great a Canfeto flireek out, when you fe« tbem fajl ti^o a fiery pafiion^ for ft heart iice is worfe than ia hearth jftrea «cat deal* wd i£you wii not be pro-

IT "' ' ' i~~p~~ m

i|qS y^n^stfirJ^^ jRnfivertd.

immmmm

Fifi hly, I have one Aiifwer morcj «Bd<iiic futy be '\ti^ipce^i4iiLM^kh.y-bU'iti0iEre chaa rttt al oifli^iind

mui9 ^ec iie was cwcb b^e^eome Hvitk {^ttlibn) ^ -fcc «wu XTrieir^ifie lirkh p^l&bn by ieing •prdvoM* «ji3; \£u: tfll tbafc <Sdd 'would not Q>are IHiu: ^'" w<Hild Axx feTve ^Mdfef his ctttn^ ctough fiicka * ly Ifoii*^ iii«el» an e^c^U^tft S^^:*^w cfQc^ tlM lia»iwd^*«feeelittit SWrviceHsesjariy ii^an iithk^: ^lei^er^any tiiiA^t iivolreeaictUerfcfervitetlialite**!^^

te ill themie in the tvW TcftWUw

Service, aAilia ftttt tinat WAS fo've^ty rtMkfaiMlfMi^

of »t4£Qt Gbd) foribicwas, witeii tlie<Ihi oflfmirflDittimired* Yif^ffrd!/>jflMti;S^^ ifitimt i^flbe ^d^i atnl fo fmt)fie tftie l^oi&k, ane would think it was no great-ifnattM^ Qtiil Mm %e^M ch^ K^ek, tnd Hfe iiw only 4bak (h« Rock btt Cmbc^ it, ^Wj^^t fefcAc ^lait^t is tfc Mdtiy times^ when GbdwjB|h;iVe fMi'odly f|^ 'CO.your Servants^ ai^ChflRRH, yftu finice-tbe God would have y<>u.to!ltlift them Md yM i Chftttfiices: you tininchisM ^fe}*Sd^ GtMi hWn foeak.<o cheRoek) andib^ fmtKe rheRo^^f andtbey provoked Mm to this by (heir ftubbd wb audrebellion^ yea» God himreif docb t£tk Chan they dtdprovokfcfaifby \h^fiitm, tdB^iS* Wufe^b^.pf^o^of^d^bk^Hfi fo that he pal^ mn fidly mithkklipf. They pti«voHe*hito, it was

I |afll^n.charhe(pake,yct ndw mai^k, this wiMid hpr^r^dfif hVs turn. One woaUtthiirittbac if ^

\ Man might have beetiiexcuredi'^^fiiy might bl been ekcufeA W(>/eJ' that was the* mceKel " j ugowbe^atthi char fiiifered £o ttiaay wcoirg*.

Jr^i

at this cijne being provoked, hefpake unad\rifedly with his lips> and tmoce the Rock, and yet (this ^ts thac I Would bring ic to ) the Lord would not Uparefftf^/foe this, it coil fMofe/ the iofs of the lL»nd^€ACanaarh God would never be increatedby ^Mffif to leii htm go into (he Land df Canaan for this^ which was the gr eat eft affliAioniiii bit world thac could be iuiifira upon ^Mefe/^ there was no^^ chiBg'^ftfofer defiredniore in this world than to go iBto^ibe L^Mi of C/]9bum, and the Lord wxmld not ^caac thif^ but-denied him, aiH) that becaufe of thiaoneanmy fit. Atthe^^^ ve^feof thac H^falfm ic is faid, TOey angred him oMhe vcu^err of flrife^ fc Aati^v^em iB^ mi& Mofe»/ar their fabff^ they d'd provoke. W^je/ andt angec hinw Y^ou wrll fay, Why Ae tfa^ anger bmi ? they did anger Qifo/r/, I fane icwencillw»khfMo/e/fei?their fakes,foillrhac beinigfaciiotgoincotbe'LaQdof^iUkiifff, and God ives'the realOQ in anathei? Scripture, it is becaufe _je didnoc faoAifie him mthis. Ol contidcr this, aod never plead this Plea of being provoked. They anger you, I but it may go ill wjthyoufor a'l cfaor. if the Lord will nes, (pare iuch a la^cious Sficvant of God as^9i^^ was. (hat wai'noe opdina^ rihr paflTionace, and thou arc c rdiynarily pafllpnaf e, Uliiat art thou) Thouar&a-noan of litcteufe-in the pbcewheM^thouliveft, fMo^ was-a choice mair, of chegreateftuid of any that lived in his time. Be-i^de^ you fliOttld confldsr bow^ you j^rovoke God €Oiippually,and yoiifiiouldlabottobe#& God- is, he is ooc uponall your psov^carions fo angcy as to ffyufim you, he can boar chough you proyoke him, why fbouM nM you bear when your fallow cr^«* tttrca^pcwroke^you} And that \^ cue anPv^(er to thkt Plea of being provoked. "

Hhh » PLEA

,£'

^

41 a V'iW ^ leas for anger Anfwend,

i« ^

•

1

PLEA. VL

-1

I

!

L.

r

Sixthly: Another Plea is this: I am abufod^andi 00 man like me, faith alio many frowardpaffionate people^ there is never any fo abufed as J, certaiAlyj. never any iuch Childrea as I have, never any one that had fuch $ervaQts> never any one fiich a Wifey or fu€h a Husband as I have: And this is the ordif^ nary Flea of all when any thing falls out co aofr them, they fay ptefeaely, that (heir afflid^ion is* greater than ever any ones was*

Now to that we anfwer: - • . Firit of all> That ic is the Pride o^by heart that maices thy afBiftion feem to be greater than others; as a i^roud heart beipg ^teat it ielf, will makegrear mercies appear buia Uttle, they are aodiiiig; fo they make afflid^ciis to be very great,and fnch a one thinks it'a great matter to funer any little thing, ic is a great matter for fuch a one as he to fujflfer, u is) thy pride > hadft thou an humble heart, thoiU' wouldft not think it a great matter to fuiFer.

Secondly: Thou tlunkeft never any one fo abu-fed as thou art j God is mor^ ablifed tvery day than thou art.

Thirdly: Thou fayeft, Never any mttt^ with fuch affliaions as thou, and fo abufea as thoti an t May be thou art one of the worft thai^iveft, and if; chou hadft an humble hcArt thou woulft >udg id i What I Doth the Lord fend tuch afiiOiona upoa me more than any > The Lord fees I have a more ] vile heart than another: that is the way of au hum- i ble heart) to judg ie felf worfe chan any | and if youdof o you will not think your affliftions worfe than any.

Vmn^ltas.furAi^e^ ^nfwtred.

ObjeH. Ibuc you.will fay, Whyjhouldwejti^ »iir0vsr tvoife tbtn any ^ We fee others are more vil 'andtvic^dtbenwe*

Jlnfw. I buc a man may koow mor^ evil in him ittfchen he can fee in anocheir. Buc you will fay, feeocbersaremoce^wickedj I^ bucyeclmaygm a betcez Judgment upon my felf then I can upoc anodiei^y I knovr whac means I have had^ I knoi;^ 4K>t whac chey have had, I know whac workings oi Gods Spirit hath been upon my Heart, I4^. noi know what hath been upon them. , Your prophan< people ic mary be would have been drawn^ it th^y ^ had the means that I have had: I do not knpfv Vi^ac work of conCcience ttiey have h^id, I know wiiac work of ^onfciencej have had } Now cond; Bering what work of cpnfcieiKe t have had^ I a in coac^ravate my iins niore then any man Uving^, be« caufel cannot know what work of Conic ience bach beenupon apyt £o as I can jn my felf, and therefore if Imeec with more affiiftion then any ^o, yet I am CO lay my hand upon my mouth, it may be I am viler, ana have a vil^r Heart then others lUrVe#^

Fourthly, Yea, Further, It may be It is becauTe thou art more froward then others are, chat thou meeceft wicb fo much more evil then others, it is many times a ^ft. JMRn^pc of God upon many, that they ihal meet wkk ilumbling, blocks accor^ dine CO their fins,, becaufe chou art a froward man tlie Lord fees thyHeartfb vile in thy fcowardnefs, and thou cenderc^ft noc Gods Glory, therefore he ceoders not thy good. There is no people iachcT world, that meet wijih fo much occafioa to vex^ chem. as froward people do, therefore when thou * iha& that Plea for thyielf, that none are fo abufed

■■ < ? "

».—. ' «^—— .*^

asly (hink, ic may be, it is becaufe there is no mati hatb fuch a frQward, peevifli ' H^rt as 1 have.

Fifthly9 And ^tto:, if thou dtdft pats a (iglit ;ildgmenc« thou wouidft find that others IuSgc as^ much as thoudoft. Nay more. Yea, may be, they fuffer as much by thee as thou doftl^ them^ icis ordinary foe peopCe tafayv theceisDonefiaffiefii^ the Famikr as I do. Ye*, it may be they (nikt-more, and chat by rkee, thou art more afEiftiTe to them than they are co thee.

Sixthly, AndthelaftAnCwer that I give for

is/ if thou be godly that, thus pleadeft, i£ it mtxc

c^mpatibte to- one thao ist godly, whicA' ife-nNrel

con^s, to find one thit i» godly to plead for^ iiiA

adiOempeTaschis, but if thou oeeftgnodly, ifGo4

do not lay any fore aiiliA:ioB upon-tteefor ehy^&i^^

(hen 6od dotn it for thy trial, and then know, rilaci

if God intendf it only for thy erial, rhat ihoU'hal^]

forer temptations then atiy one, then it isiitat thout

fiiouldeft manifeft more Grace thfe any others^.Tiie]

Scrqpmre, iniVtt^i.7* ftkh, nat^^Try^of

(nirVa!ithfsw(>repre€i(mf^9mjl6k^ Not only ow

Faith, W the tryalofourPiiitfr, the- tryal ofthy

Grace of meekneis^ mav bemose worih tnafi: Grole,'

then all tfa;^ eftate, and the greater thy tryal in thy

Meeknefs, if thcu overcome, thou wilt find more

comfort thenr in all thy eftate, and then all thy

comfort in all the world can afford thee, andfo

thou niayeft make this advantage, it maybe there

irnone hath fo much t/y«!, I but, what if my

fcearc in this tryal continue in the meeknefir of k.

Oh ! What comfort then will this be ) Do not

yield prefencly to a temptation becaufe ic is a great

i, tryal, CofctiderirmaybcGodwilhelpmethrot^h

i this tryal, and thin what ;oy and comfort wil there

bstomySoul? And hotvacceptaWe unto God will

it be tltatlftould overcoaie fuch a great trial aa

^ ^ _ _ ■

Vmn^^emf»An^i^ 41

(this is ? Whea jitfhtOfrJkr was in gseac troubW^ faTch

he, now cbexe is a danger Hi foe the fpirrt of aa

\4lexand3ri Soifthere b? fucha^eat tryal now,

here is a crytfl indeed to manifeu: abundance of

Ickace, is it not thy glory to manif^ft abundance

[^ Grace) fiy this means thou wile manifeAabtin-

Mance of Grace, Aodfomuch fiiaU ierve for that

[Plea.

PLEA, VIL

w

la rheScTentfa place there is anotherplea^ t^at Men asid Women have, andxhac is this, Theykre irowacd with me, and ^hy may not I return them as^ood as^theyt>nng i J am horfroward iirft^ 1>ut thSy bdffn wkh m^ and I do Imt returnrAn^r for lAiiger, aadfj^ffionforpaffiotoat moil:. Kow ma-JBy think that it isia twy^oodPlea fw themfelyes, :ciia€if they fee i^hers tobefbownrdiOr angry, that sflhey i^herefbre may bj^frbward-vnd Angry a^aiA. tlowilkaix^ieh youtoARdte what Ifafaf^re to fay for

Firft, Thdnrakef^a quire contrary dourfe eo ''God ill this; IwtU give you Gods way Tn Anger,'] with angry pa:ffiohace pebpte^ in twb Examplesil bow^bd'de^is with them^ that we may Learnliow" po d0al^lch*ciift>fe''thtt areptiflfiohare andlB^oward with m. On^' Ek^ibple is in i§^j}/>,4, ;• In God$ dealing with Cairi^ tulH was a wicked mkn^ and lleoitt&'hisr oii^rihg WAS hot acc^i^ted- It is iaid

ABKywithGtedi AAdAligry*ilhhi^BlfoehcrV <Knen CD. lay tit>k]^ >lMindriip6te%tthiandn Vel|

butmarkii^weodtlitels withC^; Yferfit, 6.:Md:

ilr% Ci^^mwahd^^ViOeH^ Why irt thx:'UAttgrV, {CSitfi^j And'why doth.thy Countenance felUr if

Vah^leasfor Anger. }B^ffmyei. \

tUbu ddfl welly fiyak tUMnat he accepted?; .^h^i iftboa dofi not Welly fm lief at tbe^oeiri o4nd unto tbeel fMlbe bk dejirei andthouJhak rule over him* See in whac a gencle rranner the Lord fpeaks unto Cain. Again, when Cain talked yfkh jibdhis Brother and flew him, the Lord came again to Cain in yerl'e, p, and faith to him* M^ere it Abel rf?^ brother} See how froward C^n is to God, What kppvo I, am I my brothers kgeper ? As a froward Servant faith^ what b^now I ^. And fee how God ia« bors to convince him at verfej io« What hafttbou done? Tbi 'voice of tby ^rcthers^^hod cryeth to me from tbegronndf then indeed at length Qodtomes unto him^ 2ioppti?e^roundtm^ oppnedberflAouAand ^jpu art cur fed from >ti? ^Barm hecaufi of thy Sini But a gentle way^ a Mi Id way Go4 doth take, why is thy Countenance fo^ and foMiod Ketfons the cafii thus with.C^m* May be when thou arc Angry^chou wii (peak morp angri^ to chy Father^ oc Mother or CQ thy Brother, orfv!hild> pr-perhaps chy mailer^ or Miftr fs i Go4 fpes^ks gently to Cam, when Cain is in aTttofpaflion, to teach us^ that when cithers are in aficofpiflion, to {peak gently to them, not to be froward wicli them. The other Example is that of God with the prophet Jonah, Jonah wt$ one of the moft froward (piritedmen that ever we Read of, an Ang^ prophet be was, and Jonah was ux a pe-vifli fit when he loff the gourd infomuch that he would have his Life tak?n away. Firft he was in an Apgry fit when God fpare4 the Citty, and fo his credit fhjMild be loft, in Jonah 4^%* Wa^nottiiif myjaying^ whei!tIfkdfr.om iify Ccifiniry: Was not vthis my faying} He fpeaks tike-^ui Anjgry man. Well, I faid fo before i mjiny A^gry people will have fitch an exprelEon, I (kid this befeore. And yacap this very t;me he acknowkdgeth Godcabe ! / meccifiU,j

f^din Tleas/9r Jrigerl(I(emVed,

'^MffTi^U^dndfimfUJb/iger^ and of great kpidn^ and yet at that time he is in a fit of Anger, wb« he acknowlcdgcchGod ro be flow to Anger, And now iie faith, O Lord tak§ ai»ay my Life^ for tt h bmer for me to die than to live^ He would have Godta^e 11 away his Life, he was inTu^h a, fit of Angcfr* ; Bmc ] now inark, the Lord qoniesla|uip,snd faith, Veft tbou weU to be ^gry ? Here is all, God doth not come and file in his Face> iabis wrath prefenUy, but in a gentle manner, dpft tboq >^ell to be Angry > So one Child with.airother, or (tie Servai^ w^tji aoothec, oc one neighbor widi^ apojcher, when ypiji fee one another ro be hot with a paffiouj remeoiber tbefe words of Godf:^ Jonahs doA (houWei to be Angry i Neichbor„ priend^ doft thou wcjli to be Ai^cy} Well, but for,^ll this, thi's.wo)il4iaoj(^4o with JomA. After,Wards Jonah |el into another fie ofFaflipn, The Lord prepared a gourd forJOMh to be over bk Vead^ but iipd provided a Wcrmeto mat up ^at gourde ^Qid^prep^red aneaft Wind Aai beatupoti the ^eadn^f \pnsiu Now yonab Was in a paflion again, and Godlaith ag in lo Joni^, Voft ibou weUto be Angry ? This is Gods way,, dpft chou well to be Angry for the gourd > Mark what Jond^ iakh> Yea, laoxveViio he Angry even to Hie very VeaA. AndfoypuiMymceewich'man^^ Ciy Co to y* u, when you fay to them, iio yoii well lobe ^ngry > Yea, They uillfay. I do wellto be Angry, that is the fir ft Ai fwcn ^ You fay they are frow rd with me, anili^iirntotiieihbut as good as they bf^vg^ confidex tliis » a quite contraiy coorfe unto God himfelf^

. • • *■

SecoBdjiy, If ot^ers be palTfonate you muii not ^ (I remeinber I mentioned this whicn If pake of the Vnfe fonablea&fs of Anger )Vthi* is biit to pour Oy 1 into the fire* thou feeft another kindle a Fire, and

«1

rhAii

mr^t

4i<J

* ^V^wi Tleas/or. A»rer jfnfinereds

I ^hok at)t'4k>und CO quench ic, ttb^'ttoiicchvvweft

'tOyWiicbki .- -' *\ • '• ''•" ' '•' '\-■ -

; [ * TlAeaiy, The fptfdifl- Airftew 4s thU^ - others: we ; 'paffiohate, it is cbeU"Difeafei and cbou flioirideft ; fey Aim: Wiic thou *be Angry wichciiy Chii4 j ^r^ Wi^'^cslttfe' tSie;^^ »€f in a^burnifig Pei^vfet^ ' [Thou^Qio^idfcft 'rkthe'i' lobti iipbii ^hem and piuy

^ai?i*ince^ lindwhcisflfe was'wrooged ^^y muchbf i oiie:}i) a^Piffl^nate Way, iiU frieiids wendwd ~

HsM^Angryi iSiaH^f ^a )&KA(iif^dinan flioukl iipohi)\e>'aiifd^ Upon me; wh^ ihould I be Ao»y> ITrtily^ *whenraenU^iiQ l^affioii'^ they m as bmri^ fold tn^n;; andfthey tm u]^oii us biiMfeld « ^ttill fiiotxH^^ 'be #^ry ) ;H% 'moire ttutn^if a Lub M^'^^fdlhxm^^/and BlI u^ofii> nie,* Jh^iilillltr ADgty*?; Ji «thek "iiirealEnersi )idd therefore'*dUif Ihould rather''pray lor chem, than be Angcy wjdi Vhem. ^ And eh^n rromieinbW^^rf> i&a tre^cileliii fcarh' a^out lAhger^faffch-he, Vbjmi ^jtikp ft in oOhtm^ and y€irna^fhin\lbat '^4ifMghiny^Ex i»

-jou ? Tc^i^ camwt bufccndemneit in Ami, andy^ yOufoUim ^Mr^xamfhitq ftn^-fatdf «Pff)E^Me'*h«» le 4fith aiberv^ife ti^anhefij^uidyandyHiafdtbw bkISm* ompk^ibhnari/U^fkunreixfonMethin^.' ^ i

F6uf chly. And then forth/^r,* tfaH is andrher a&H fweri if'ypu b6 mild upon the paffionof othcnj then tliey ire only^fiirtot> * a\ the hjq li«5 uj^tm thea^ but if you grow cb be paifliotiatetoo^ then yoUcomej to make cheir paffion to betome your lin> and truly, you need none of chat^ ypu have no need to con^ tra& che guilt of thepa:flion df other mto^ but tbacj cerca tnlv you do, when you are Angry ac tfab PiIBH pn of others. One is Angry'with yoil, Well, wbm^ upon that you are Angry with him, aoir die gu^

yaq^y,et}roiighttbegiiikiilfcli' (tf ycrt^d^v^i' mil

I^i^ly^Andtheaitbaciittay beiirioritie#ihfwet^ when turill you be friends i TMy^afre fo'Btdkufeyoti

lepj^]^cbci'c r^iUiibeudoienidi^'I«ek!efldbcfr<;iM ftms tiath fitc^:»fpee<th, )(fii<^%tNi^«A yeiM fifcdjtif^ L l^^i»vcdiaietJioi«:oBg,^ak^^^^ ifthr ycfld

<)id|, iLey gec.cheGldvyfilMb yod/'ifh^ gee the Crawn cha( yeilidfiffft;, tt^Vttatidit^s ifi fa\r/ lee ,cb^ gee fj^e SSQJttk MfiloAxfy^'iM'^i^^^^ bchtt tbif^9 yon w<ntld cloil<|la¥i^ i^ fo^ jrtiu vottld i get the GAM^t undtiii^^tmihiijiawthcy

lallory, itis A«ftluii(^toyeiM'#liM^otfierii j^^^^ donie lie bcl^tevim^tlieiu} CrtmiiitbACYexld

"^ . • . : ,i (

• «•.&>

' Eighclv, ThereisaaocherPIeacobeadded, and that is this i Who dock oKheiwlfe ? You fee there is DO Body but if chey be provoked chey vil. be p^if-fionfiQ a[|i4 therefore ■Vh)rdK)|gid:\re befojpuch c^ar'^.with.tfck8ift*'.^ i^^ '> »- -' '^-^■' • '"'' '" jF^Ct,! N<ww^<iQntfa«iiAiifvrtej?< ^*H:ft,Y6^|^f lirhaj; the Text 6iichi yQu;n«ft L^atn? df CHf ^^ and AoC to Learn of others, Chrift was Hec^, .and. loijirly. in Heu:i,|<CKno£.Chaft,aiot«f<rthetsi '.;'• '' ;, .

I «Ik9 I pK0f«iiid iXlK EKatfol^ff of jleeknefs \^<iA M» omiv ««ka3i Msbving 4f «»'^clopl((4"<^^?<^^nt.s ^-^"iim t<m fQwyoorfe««*b/'^wi, ht?r*ifc6f

i

i^^..])iew x()tf c)ie Examples of many Hesuhti ii^ac did dviicotap their pampn i at the day of Jr * menc a paffiq^^.HeVi^ mal have rhoufiods toi vince him chat they did arercome their paflioi tj^off that had jis^ J^utle meanr and were as palit^ Rate by Nature ajiyou*

BmU Ani^ci^ Thirdly |l£ ic be i ^ genera! tfin^fuc ^^P^'^^^ '^^ theii you had iieed b6m<Mre taUi ialoyc^ wiie^ then

tiadoeed^ ixior^ cfFefiil.- vben there is the PI ^ jn a few HouTes^ ^heatfajcy do not €are fo much/ wheii ic cqoies t/^^bjc gfep«rai, then they will not gcj

p^L^theiSrPPPfs £M^<>^9 hoc^ake l6mt&tiigix> pffljerVeiheihj ioi^eprefe^raciyewith them cole-cure tbeqpV A^d^iftheDifeafe be Bpidemicat^

ian4 gene^al> Y^m^^M rakexhemore Care of your ^eif; ^ an^ ypu mQ^\i confider, is it not tobiigh that dodisidT^ionort-^l l^y<wherv ttu( itifili^hebe difiio-iibred by me ? And confider^ you fee others Angry andpaffionate, Ibut^ you know not what iccofts them afterwards, .what Humiliation^ and Heart-melting, and breaking afterwards^

><.

PLEA> IX*

Kinthly. I<{ay, Yquwiliaftif thatb^ toOhisii anocher FleaSl am well endiigh>' <iod knows ii cofbnie mueh, tbe)^orId.kiiowtnoc whatagreai deal of Heart^ihiarci my fios of paffion cofts sfie..

i.

Fittt Dcth k fo^r TMiBB I iuifwer, GodW rowwocksRejpencance: Repent, (you will uy) idfxcepetu, I^ ttmty brfcptoe for'che''foHlaeCi ofii 1»U£ yec cBe Holy Q}i0& hhh, diu godljr lonoi voiicf HepfDcance« be doch mean> €«diy fonoi dockifosk/UB^oduMo^ ioc milMftlleMKwiee »ii < «ay .of di/tipuftioa Uon £nDCow» tmi$ cetct^

Taia Tleasfor Ahger Anlmtred.

meancaniendmeac,farcofay: Ian forry^ chat u bucchefirftparc^inic Godly forrov vorkr lepea-ranee, and tiiefefore were cnou forrowfiiU for chv paffion at chou Aouldeft, ic would work amem^ ibent> podlyJorrow is s healing forrow> checear^ of crae^repentance have a healing vertue in chenir they are like che Pool of 9etf>e/^, chey heal all chat come imachem> thole waters chac come from Godly forrow, chey are of a healing nacure^ they will cyieiKh thy paOioa: Thou fay eft ic coft thee dear, know fhypaffioaisfo much che more ^gra-vaced, if thou be AiU overcome with' it^ V/^acj, I flul God awake chy Cdftfcience, and chou come to :COiifef$ k bef ove God> and yet thou fall inco it in the fame manner, an A the fame degree as niuci) ^i ever>Ifay,theconfeffion^chy p^ton unto Goi^i doth ^kggrivaf^'. hy pafbm fb muchjc be more.^

Secondly^ Ahdfurther, Cenainly chy forrow is not deep and through.: Yes, God knows ^ypVLx #it%)'itischrongh. Itisnoc fa chrough ,a$ cd bringche^doii*^4>eforetheLord9 asitamake thee, vile mtfrineowfi eyes for chou are proud ftill^ £o far atcbyiorrow prevails icwiU make chee vUe in. thine own eyes, and cheythat are ib^ will ever after reafon cnu5) What is ic for me co i^lht aoiles: that amfovile? « >

Thirdly, Andfiirther, Ifit were true foriow fc would raafcethee accept of che pumflimenc o£ 'chine thtqutcies, make theeIttffer any chfugacGods haxuk Tea, ie would be m>^re bkcer to thee, than e>ec chy, paffion wtf« concencfiill totbee^'and the clumghcs ol what k coft ch^e/ wouldmakechee featfiiU fiot to« eatercain Itagain. ' .

Foitttbly, Yeai ancTicwourdmalfcexliy paffioiv more g3?itvdua«han rtie:bcac*i^ pt «y tiding, elfic in. fe^wwlcL IcemcmbtftCiEw'jrfir^mei iiLASetmona

f>2^^ Fain fhas fm^Ji^mJi^mired.

ihkc htftiath alrout Antery faith hf, fqaa« of you wil

fay^'{p<lttawtrouMeifor;Jro«r A^g?l^.«^^ canMoc dvisitcame k; todthflUc^^ r ]^(:nc pyts t)us czfey y^oti cvnAibc toraivi fuch ai Me j^^t h|n]^ ivtrMfped yGUV and cbe Idni r btii'fuppofe y^ wcce €ofldA>Mdcdbebqnied iin dtxq Cityi ancl (He fire yikie fahto^epwing, addabe Qhahi tl«a$ihout45^^yaii| c^-tfiefl^ke^ afvay^ouiwere to* be puc info ic, j<^ wtr^ condemned tb tbis by Jufttce) 8c you were reg^ idy td die ? Su^pofe this. We e o0!Bi ed co yoi^ w6ul;tft>^4ft€t>Mi!0ft€O (lidhiat Aiiit j^bsvD k^tx i

t0dy6u/youA^lftaft<rlftiiirdJ ^ Uqi^.T^ciBldyoM rtm cb cl^Af atidfal uponyottfknee^ AlftcHilpwle^ yv iir feWei i;lda4y to forgiirechdm ;:N9w: yp|| vifoull

cKiif cy^ikroiiieycur jrelfeita.atiteker caCe^. ,0 |t ypu) fi/;(^'^cfiJt^enfiot at^ero^e^ifaBib^ii^ .Are.spp the -chreatniilg^inGod^iitroid nipoffurf^ll rp. pj^^ With ycu as any death tbat'can be) Is net HeU thrrathed to punifli this fire of pwSioii'wicl^al, ^.^^y ih^d nottbat prcTaiL\aith you ? So perpafnW .^. ^^ #ei?e fdtrcni&led with our paffioR ;%$ go in^^ ,ir ih^k gif iet'oas cfaan alifAtwtard iiiifleriiogiii wq.'«roy^y| fftidcimlet0ot^rix>ttfeioiiripaffiou?: Jmc.whi^a we ' <f Oo^^tat 6ar ftlveg only wuh. ec^nf eflkig of it iiv our prayers i th«n it prevails not.

« *

PLEA X. <

Btic yet there are rooreJPleais, faicb another i if I ac<mld do nothings 1 fliouldbe counted a (901, chac iiihocher^dt'PidathK fottierhav^i they cttifitt me> i<yoI tf ("Amdd hold my pe^cft.

'^- *^1?ofthaf'l4ltfV:iCt: • \ . V ., f,;.

See how your nature dotb crofs.GcHb:: itere is not hfog fho¥e%d?n^ % Scripture^itha^ td ^Q^imic [ AngW FM W i ^B* Mwhne&j Wiido»4 the Lord ^ coijftc^ »n!ger fol^; .i»d*'AttCfaienKQilds,fewwbfc

[art c oft j>y theSaipnire: It tA fMrdintry foJ: joleQ cofaavecheir Proverbs crofs co^Sodit .-\s fhu$.; Aj good be but of the woatld «s ^oui: of F^fhicOii* Now iaidiGod: ^aft)ioHrMfourfdfvef OiCcordif^ia jlb^ i»(nU. Aadfo> Wtiar muft w^he fiu^ul^r ? Saitb.^ ios Chrift^ Wbasfmmlartbing dc you do ? .A^ fo, caput i^qiiorronglflKnild be counted a Fool/r^faitb the&QripcUcqj ^gsr^nfif inthahfmejof VoaLr^and ^wifdomtbat is ahotud k pure and ^eaceaUs^ xbt I worlds Proverbs are crofs to the Scriptures. And fo.Honeftyisgood^ but if a man ufe too much he! will die a BeggarV . £aij:b Gi>d« Qodlinefi hath the: Vromife oftbh life and ihai: wbicb k to come, ^irft ). M ^he ^rwdomelofMtamen and the r^^eaUfnefi] mreof and aathefk thmgr Jhaff be udded" Thb^ t hi: BTorlds I'rov.erbs ace theiSorimures coarrt^ftiQii, jind in iiotlmig msm* iShiil pe Acc0m%Qd ^/FoaI if I put up wrong. Tbatkcte£rft aaTM^ici:* '

But Secondly, Thine ;Own Confci^nee will not tflhhQe.cJiOuirtAfool, thy own iConCcieiKe will tppIaiUl/rhsc co be wife aft^r jtboubaft pile ju^ wrong, yea Godly^and wife men iv;iU (w the ><iciAe of Gold m.tnee, and oaagninfie thy wifdom.

PLEA XL

I but I ihall harden ihtm in their fin, i£ I AouM notfhewmyfelfan^y^ they will^row ii^t)rieiand wocfe, and I AiaU harden them in tlieir fin. To chat I W^er :

Fir ft, Leave that to Godi thou mai'ft punifli them for what they have done, and yet without paf* fioo, that thou noayaft do to morrow, and the next 4a¥, and that without pafliion^ if one deferves pu* aimmem today, theguilc remains till to marrow, a&dif cboQ wouldeft puniiithem, thou maieft doit to morrow. $o the Heathen Vh^ai he deficed his

I

Fmh fUasfor Anger Anfwerel

^riend rather ce puniih his Servant than he^: becaufe faith he) lam angry.

' Secondly: Andnxrtherj know, that Godtf dif-^leaAire againft his fin, may as well foften his hearc | is thy anger give place to Gods aBger> as you heard ;>efare. Leave ic to God> and Gods iv^anifelVing iiU difpieaiure, is as powerful a means to fofcen kis tieart as thy difpleafure. it is true^ thy paiEon rather hardens them, nothing more hardens than thy paffi-

Dn towards them*

♦ ■ •

PLEA XII.

And further^ Another Plea that fome may have is this: I am foon angry, yet lam foon pleafed;' and therefore ic is not fo great a natter^ I am foon angry > hut I thank God> lam foon pleafed again^ and we fay, good natures do fo*

Now CO that I anfwer: -

Firft: That is a f^n thy ang^r is flighc> upon jffighc grounds, becaufe it is fo foon jQver, becaufe thou^art angry for little or nothings ^

Bur Secondly: A little time wherein tliou arc nn^ gxy, thou mafft do a great evil thac may ftick by thee all the daies of thy life> yea> to all eternity, and therefore let not tnat be thy Flea, that thou arc foon angry, and foon pleafed« *

Thirdly, The evil that thou thinkeft thou haft not in the continuance of thy anger, thou haft in the fre-quency of thy anger, and thy frequent anger may make up as great an evil as of lopg continuance: As many and frequent ^iftempers of heat, though bur ihort, may make up as great a danger as a continu* all Feaver; may be tK6u haft flames, and heacs and they are very frequent, and the frequency o them may make them defperate in the condUfionn and therefore make not that thy Plea> chat is not

enoii0h

^ m

1, and then updo it agaiu. 1 undo it ^aih ind'^in, Scdj as til tte otiier Plea, >]^EiAg'&u> it, aiid commic-iwiug for it agaio, tbefe aije

lamc) aod tchac tecft beet^ Af asfl fa ^ day teave it vcoQb.and why^Aouldlie Qimual ydldui! hbn when

fwered in the former thing f9ld lyDiiifasrite thai -40^ iqtKcec t: but: onlyuie ,^eecb:£hu>Bj£thsctffor miS'^eicomef.iaiaftc^

Mjaand goes>a«J3y>idadSit (t Srripture fakbj'^^n^l PttaixixveCciQme «itbct4i< UX ^cOcaiAii incbc«r1U: ^itkwicii G9adn«irs^i-tfMi [WeU, [hai y]iU't}aTCich« ^d.9iigry f^isiis: l4e«v us,tfc^xbiiieK><luu xb«clt' ^iNwblntP feoBhw^bid»id \ttt\l^ i]^ioo£®a(t AtHf ^^HMiblf xo'chffi^tttt' itf [ifyiftiU fiavie moftute af silwJntacheiil tteds, t^ M infiO) thcn:J»nll •lfoJ>;;«

kkit : t^ttAR

Ada.

'" ,i\.\ •. .. CHAR.C-ltVIi- ,-:'■•••••••

coneetnf. *As, i. h^triors. 2. SMdfOt or* jfiyned tegether l^ tbk Hoitdir of tututre. 3.. Cy ^ln<tm<tff. 4> In publickJServict. p Sudf m

m6A!t4Littiii)a»4tlmf<^ 10.. TM^-ibagan diffierem ptdgmatu. ' •• -' -^ ' '

■•.J.. ■

'.♦ . . I,3'a? "..:3 ?£ • 1 -.'-•.::'><»- .: '-

vO «t»dicliic. is ttieanitKiiiag^ift tile i|l«^1^(

i»Mr4Efri«ficc]iediascMtfd«f Che Ple|»f Uktp vrluitjrtiMiiist«tIiii>i>i«c..Clu)nr

<iw»kiV>fe» Awaafe flich »Mdtet t diiiHI^e'] «idJpc«pQHndsiiis ckample £b<.^OM woaldc^fi4L 4io«l4 b«-wiUinc i« team of fiiclk^a ^> itti'

XlMScibitt.ilMit GfaiiivnMiM^^is tit&it^

ItifitrofiGmiiUt QslobM'V'b'jpiic;Mi'tlid. ^

\ Wi; r«ad in 9l(»mfr* 6. a. thac che 9<^tfdnter^ • \ toey muflrnoc dtinknew Wine, Co thty imft-4chii .1 W^tvcicK':: Nowiriiacl»«.9f««inK. hut •.X^

- • • - ' * ■ * —— *■ * 1 * ^

•pf one tha( is fepauced ion God^ for So^t^Ma^ t

figi^ifies, one .Uef^mpiAi Clnrtft if«« a 9![«i^r»^,i

. it)dio all Gods jp4<$iciaie1A(<i*MHti!ir]««d^tiK^i]%/

ot^qiftipk^ ;(haE t4,.All dx^iiMof Gddi thtfiiii uai an4 WQtn«o Itparated for God; GodMcb -ftt them aoarr^ior jbitoietf<:< iNo^lb Ootf «o)|tt ha^t Mk

j^fMii wl^iffipmiiM^iiidfW'jttIris feifl opifii

ae»r :^ T^ac is, he.voi[htnoc bave foit W-of Ii8dt l^uvs j: bpc .OfliinOec^iineelc, afld'^KPftiirit«1: Nov «i,c{)M Is.^lMpSbt^ntfktt^^ttitoiKiPdfiXSH^ lit i^ cf Aeevotfdianwar to t(««i E1«^ tjf G^l c|^ey niuK have Heekneftasi! Badge ofifV Sb^IMit ue fome, uaorie dpeciaAly whMn thli^taltedP, Mee^ireis doth coucern. There ar« ijhite' T^m •* M ,(hftti;i»t<»d iaPthit.ufe'ofr EStRi)i««rton. §, Toi^ewf whota innrp cipedaU^ this Glficerf

AW-1^ fHc.<iti*« saaic^' cYcty:one or

of Hedk4ifppfitiiDi». BurefjpfetWIiiy >•

• »<. '

ibn^ Jth txvb oFavbeririuaft

Wipeak^migrilj^ t^us; faur;conD«ftijft>is, we did'^y^ ^ffepfl^rgiyi^Hfie^ AsM chiiteiiaf?«c^!<*n Nature •

*fia»WI«5Pfbejtptfentsi cfpwjttltv -If- cll«y'c6me ^g|gyri§d»<jilA^ o*ly eo {trbcevd tor Angft wo^^r!

i^iJ^jfctefQ«*i)y/W4t:p««aitt:5h<}ugh-<Ji(By be^paffio^

cpwferjo eoverJBXjrs,) vetic ir nM^ ttlrdctol^'ii mHyi<*ferf« will* die :Ap6fti« Aithih 1».-2.'yJ

iinj t« jf/ea/e them vodl in aU .tbit^y • ■■^iiPilM^iji^

pieafed: But it k.n)aie«i^agAinftiS^} If k^ hoc ,1/^u^e ftp Gpdea>yor:M pJttfeybmfGtoytrridn ioi

at (hat y:«U!^fl9l4!not'(kali) and .&w^j|# :<''<Mm- M^ ^ftiilg4&tm H-efecheHQlr'GbdA'ii^s with tW

W»yiWMU tfeeyiiiiiJU;gircibcm vosl fttf #5lid, a^ gooaatSjChey 'i)4^«gi .ieither. -^olitwrijfi^ ft* af; ipol^ei^fuid Malipaa maniur, or>ocliet#L ^>"Phl*Pg. way> j nhm tbey ^ otxof cbeip

-• f

B4»$4ti(m0 }Se(kttPymhmit\€oiUtrm.a

.„ , ,» U V

andro giving word fotj^forsT whep ^ t^fTrH€J»vj?r}. i

Serv^iits chac ve Qf froyif^f^ Shirks iatbejijl^iy aid yp jprofels Gpfccf^ f an ^^

iiV.i^'i' ri' •• ■ .' ^M<;i:,! f:-j ''■

Jj(4/«»...RnpV thc^n)Q»ryi^ isji. Jhattfip^foev«!

^, you *r.iU.rax,.f'May:,.#*>«t 0^4^ .m ■ •. ^.W/ .t •, V . \v; , -it. •'.» b;-;. ■.'.-•. ,ti •, "^ o'^-.ii'

^tth6^;rd•.dfeh^.t^•^C4•o5;,ptvi^^ wliti'ifleekbefe,'lind WuW, .^'ft'^ieyerea^e^ Jil defireco-Reafon the ckfe, arid beTeechtteln'tlutt

l»Jeft'- td' ft<?h ijfna" fticli 'Mafter^,'. but th«^ 0 fc^"&dwatdi"^Iikc would yxM liave us do^ ittetbtwordt} fit rtA|«£tt6 ir<h^mtfl'ert«(ritAaJ

It with a} fear: not fobjcft with ianfidnfi^, tOd rambling, and piiflioq;^^ tboogfats. to be froward t

tt%d#, MvW it^ KM fa'aim^rdlM/ffer or iftrift a< 1 baye, fiatVttecr ^Mm^at f6^ rb tbtt •odlcioo^ you .are to rfiroWard aftrelf a „ ^,

rte^ t^. tfc»*i*4itiyr.'#*rt;5>^;f/

cetoivard/ (i»d indtiregr^il^Mlirkgtt>t^fuin^or hat Q Ufty k it, Ifufh^n ye be *Bvffitedfor jfoitr faitltJ ihatmg it-patknOr? battf^tfiherTyijU it^f dnd ferfor it, ye takg itpatientlf, tbk k acCepki\ftt pritb od, Yqo are often ready to fay. ^t woiild ncvertrou-

^iM,ynt t.m^ ftxA i^i^; a^ uriiii woum

iitm #a«rinir<^M^t«ila <^^^a¥«s.^(Spd irlSWe d

Vmpif loioii^ bfcyoQd' ^mUit^t'otMBiiLtiadin A^ttKi to'^ISTocTtt^ttidiitlbywiinn^biuifeiv I^or

fdr voor fiulb^ ^bat were oV^catJatccn^Tbe ' Wft mittf it. to/birtb*t Servioa i'noi cbktt i1 lo mudi'tb bur patiefidy^ IT (Hlli

(h^td be ittdfiM Ut tli«»f4kull»«butffyttiiil^^tn aodfoffn for it, wothtkt-fc |«ti<fitly,- Imv ifMci/p^ tMe»itbQod,fot hex lt»r|b« Enfhttki tkk ibMg

ht ^ c«fr«eR y«ur r«uli^fMt if tbtfAHmngt^bcirOo^ 4id call yeo ooc «f ^ifa«i Cmmm .GoUmioi «f db Korkl, wheaGed iU CM«wt yta^ Sovli It«rw« liiecitlcliiftgtb«ni»4iffccMd(Ml«irili^C«liWE<M(M ofyoor

yovr Gevctoon, to lM'witltii|g tO;Turiitr lr«>Oti^a% nttKf tbtfK» be Iroirafdt «iMl^flfl<MMtcl>kftHe tlMnr; Aitf e«d(lioald Aff iMre lice bfltfindeed «f irtur* telett tM'Tioteit^it, %lN»ni»^otkUtt^bckriintf iiffle«%enlic liMgrM',' Mtl««}t««ii^rt'tb«)r^ifN; aiMI p«e Gfae« mtottMn, m4 k AtR bcAv'ffitf OM thiM toioi^ odttfi, tlMPtlMy Arigbc AtW'fbMtl^llM pwi/tt of eitee. - l^%>«c«ib' SiNHt «MliMk MMif^G*-vcftooM t 'Tbtt^6«ys IMT G«i«vi'Mtf Iftt ¥fi^l4«ilbMI tbitAef Kv»'tnMg^ toi& GtM«<il-¥9(!^ilf*, i# «M| e»fMfettbetfi 1^ gfcicXiidg^y <lc #i» Gojfociii'ta c«HM^««ll^9oiili«a>blaifel#. i(liM)i*vllio«M*iBNM flKfiftCrace, ftt Att}orMwkii^wlMMk'5»«4»f^««r>

ftmrttd wtieii tki^ a)e flMrl^WilK 'y«6, y^ do wfctc iff y<»ta' wrto fMQnfc tic very jtwiP «f year caHiflgclty Go| whcM' 4^ cililc^y«Q ^M -cff vMit Mtferat Bflsce:i1iit is dilHM IMc «f M9|)llMtb;iNfe0«« all ftooM Mbor fi;>r «lte<iidHh j# Sjpirir^^Tbtt ii(f uiKriofto'otbcf^

SMoodfjn, 8dcK M^^e IdymdtoMdter* tir tKi Stnagen h li vwy vbcpiniyiiifKrvety ^ V t|tteiiNf»ii^

tod frOIMtHQCWi aiNl'Mn^rti MlOlKpllretHTM

i great <teal AOretuKiD&ly, 1i^ b^^uMfeomtj

fe«e4< lie f y«nr nafiievijr. tt)i«g, f qc ^ctdneft i» 4«rcl

%abttt*io 9efi^^>.$'.J>ffe tbtfe i^. ««t{pciii»f of dftrilMW) MJ^M w«iXii QimiiK>)triHyt» CO b« the

tnidwV fMfomi»S.<?<WI««0!MI»lMt|lM^(beS«(yafitph.of <l|piMfo«m»^4it|(»Jc6NlCit»i0fM(s>i:Tbv 4id fio&ees* tfttd tfieo(fIvfDt ^ff$Ub Abcthta »a Lottt Let Dbert fhw^JMfe lfrAf.4bfifhfH>f^mm4nA tbeet^beiweai

(V!i^^1lfie:^-CfOaMatiP0i|i»o«g m^nr it.copMclcoil ««uiPI<gW«X98(e(bfib «ffi,iifee^^v9aa f>Uiag|

hHp: ^d :of vitMt wtsr;i of-K«r«»^fii^.:$lie»6H»

bd^/iif lime4»M^i^^a|Rf lotim b«twr«p jBCrjMl

|<9t| Uipcjf4fid$M, M4r M> OHHMiJ li^«.<KHM l»btiny t«r^«jCfync f» 14$.W^i4, li>fHr.4hw«M ther§ be

l^c ftw the Ifraelicei ftriviog one with fii^tbcf, the "Siax uutb, Tbenexfdaibeffmpedbimfe^unto ^limattb^ |rfa«5,; aif4;mftld:kaye fe^ 4qt» a»ai|» «^ .^y»«

1^0fr4 fWfBeinbcc tn« yum if> mM^ IBrftinmi: -i^e »fc i|tt afitj^iffluaet^^^jijgjt »»iot%j^ f^^ j

and Swine co be ftriving oiie with aapcher^ bUQ: ye

ire Men, chac were enough, do tut Confidcif ye arc

men, ba: puc the other, Men brcchren,'' andyec

ftrhre one with another. Oh this Is a moft unfceinly

(thing V and therefore thofe that are Joyne4 hy; the

j bondr of Nature, they' ffioulc} caicry^ thfimlelves

jineekly and gently oiae tW.ar'ds anbtheij yrhere

I wile thou have in mtimateFriend> if thou doiff hot

' keep thy firoth^c that Nature.hath united to ^hee,

i Oh,thou wife fay; he is of ^ cjrpli-di^pfitioM, And

I ffiy heart 'canxather live iVitli alftr^rtg^^. <^^n yiti

him, frem^mbrt <Ptutard}y in th^ TreatiffS that

\ he bath abo jt curbing of Angc^,'faith he, rhif is Jllft

for all the wotld, asif a'ra^ndidr\ot cfj^re fo^^^

J Leg>bur he would get 9.w*oodeaLeg, as if thaty9Uld

do better thfen. hii ovA hatilt al J:eg *. '^cf th<ife thtt

iareBrethten, byt^atureXSod Mth Toynedthetilld

' a natural way for union ind mprtial.help; irtdrhc

way that others tome m to be a help tb pee'it u but

' in a kind^f At ificial ^^yi. indeed 4 mSiigerrtiay

i^meiny) be/help&il, 1 bjn:, it is bdt aiTAi*^^

iLcg^, ftndtherefore you thar God hath J6]^e*dtd^

. gether by nartoril ionds, you fhoiild ^^^J ioiii

\ quiet OM with another; ^rid not tb Vrahglf ,^tf J?it

jonewkhauiother : Jtad that^ th^ r^oiid*aitP' ^

f The Third ik, is^h as G6dhath jtiypeib^r^thli fHoly Ghoftr ordinance of Maf^tage,. chat iUt deed-i»a«rea<er bbndthrti the.boQdr lof )^atti^;

adce \^

Marriage, ^ is a gteatet bond theri rhV fclji - _ ^ conteinedinthewomb'bfa wp^iain/'MdrrUge is^ gircaret bond then dhy Ni^utal b6nd;^'t*e ftn^^eft Karural bond ik toe betVeen Moihe^ Ad Chi^a;;^^**} Marriage is ©eerte* then ^thiii, - for«fo tJie ^chptiite i^ch, a man mufi forfa'^ Tathir^ and fMop^ie^^'ani cUave tirMthii Wife: ^ 'NbM/^ iHdadh (chwit^Kt fee

Si^drfytiM^kfeiKi

1 1 ■ * p I ^ .y ^

\ ^r^eremewu^^ wTieoasyda,provokcypi

f.

^jB^^tf^Ktioct mm fn ypiir words, |in4 revetw .

bcr any provoking rpeecaet again. And fo it ihoal< A^enU>. ^q9,^ea c vety mac^: , fifli. lo tbc -^

}(|&iipca4 otiafiuiOttf :, ^toa-lifM) pa( tier m «Ai 9^orfiOpifl/l^j^a^,M^>theieforf frQwardnc^ u4 pi •tt»;vffjtjBhcQ«ft^f; injfftRj not 9% tivuniie «f

f omeijtotbe Fam %..

£!;()i^tj^jt.TAf^<mtbfoR.oftbofet|)«t<l^ . cwUlfMDocfoc tne'gracc of Itftcfcoeftj iss Socb as

publick SeiTJce: If therp i ns together in piib'lic&Ser-'f [^t; ptilioBcbinei.aoEbc-:itv^ry mijcfi one'with^ar. i^r aap paffiao to coaie r uy publicly ii{Oik< If.it' \isfntiin 0£c^tti^ethet, pai^on come not in, ind nd another dr^w uieUi^r lofcd flill, fod. rife higher i-pf the State:., tat iSo,vc

ck 1^^ ibeylRipvla u^

r greupblicy ofthctieTiJ> Airring op 9^^^^avt to ipoeanotber, and tVi'-l . ;oytb(9l|ilv«)i.>ad,t|fcwn«l i ; >«a»ito. tfu toy .thitfil ! E ^Rtifbf». by.^oy |Wiy 9?]; : aimhlBtbing,foranytobj:| i io.do it,:^fp it is^a VjBry abo-: Vfy to iheir paflMKi s' it,ii. MUWorl(,|l?^f«Ift raiefi ; 1^. VI ni|ieilibf!r '^bemiflor ■t calling »T}0 9t Sti|t€ Af-, orvri^ apoifierrt'tf?'^ s* We:hays. Mfl; tWK»W>y; tt» Uy'dQwaJiJ Qqrwtofigs

the fthMfihw «f ^fewny, SA «e,ihQiDld p9(ft)ffci; M^fjvbljidtWottc.; \ Atid| rUiffi)ry«fdAe.<j#H9i:f!t«/ sf AiVAotfltO-»nd a Btttt* gaiitoiallaiDt4n«;irub<V: {'OUflen^oehei VcAcBiiB. vttcdbiadc^iMib^ flbc

^

jrfKetigiotirtwttlnejrer ccniteftlitfre^l will rather if ch^^tie any thiii^ wl\er/?Mi Relifiipn'^ii'i/vi cd'

/?8aig!sft^dri our.oWn fplrxts to kin'die bU^'hcarrs! fc^aity ttiWg[xhac^e t^^ehcndour felves s^tany; cime to be^ wtbngcd by :^ Thus Jn pubHck Scrtice. ' t

^n?dtdWtber m pub lick Service; tiic^ if wyiit | youihtviiratiyi opportuirityi though ^fnf^ly^, toiio a^^ \ nygoW^cr>ny;- Oh ^fce b^ed that'your tkiBbh ' cote^'o^iftU^dwigo^ t I iil^eWe'dyett. 1^^ ii>tH(iTp^ii5ii^ ttiic^i^mfitc^ 'i>affioOi'-*^fcttrai 4^1 bf go^d it bthders': New ydU that GM ddth Iftf^MyJiii kny Service, Tate hce^ you ddf not life ^nWportunky 6^ ^ipSWBabj^ftti:

ii^ritertiQgs iteany tiifa^s^^ 6ne niiiti ni^' do iiKw^ ^ dan^fe «rf Igood, l but there 'ba^enttt; iiv'ord^iri^clie

aancb w good, i tmrtnere M^ent tt; wortt^itf-cfief

ikieetnigi:hf^U^is'0fA^ndedwk1^^^

and upon ctfat^ ^ne word* bapptos^tipou. anoih^

Jrid^iU^H^ opportudicy'of dbmg:gb6d £iif hii^ il«iB6f "hat^^e iiav^ a[ noc^bl^ ^SMo^te^ of '«(d^ sa-<

„ ^. ^yiujh&tOd]

€ff^ric atk^f»aier^mHhat' dm d^^amarhan^ you-; ai!efomift ddd pr^ife)/ WMt doib Ou:ift*fty^ 1^)

fai^urit€^tUe^riwmeU)'dtili(^^ p^ouldefkhntve^slf^. I^k^fhim arM>e n^OMldi^vegwm theetinib^ mneiTn ] l^krifthad beeaa^pafiantttiea^ flMe»be«iighriM«ei loft a.Socil ;-&etwoiild bkvhf}iud'^viiift.9txi^pi^i£^^^ ptfBck>ttarey(m.afv Ic^s^brae^ ym a^^SaftiariauVyi and 'wicked Idolaters^' * and yoti do delteieAfaacrt Q^nethaft tiav^etiajiy humanicy ror ReU^ioii.ihiH^j

&^§rtathn^MeehM/^y^whMn it concerns, ij^

h^c-l^<nUdMW^tkdtik£t9£6se Ghtiil^racher forger^ ^^is waccr^- an^ h» paffion, and fpeaks.m a grca^ de^li^f GencJejue£B> aiidfo^tels rhe Womaa of the wa^ej^of li£e, ciiatxhe^was ^willing ( nocwirfafl'an-diag ib^ denied hiiaa Cup of cold water ) cojiave giyeni^co her.. . One^hat (^oes a f^ihing^ or fowling! bpwiliUi^wiU be, and low, creeping he will go^ t aod.^f dpvn if is beupon; the very ground^ thju b^ 1 may,catch the Foul>^ .^hen-he-goes to fhooc a Fovrl I hg^chBQCgQmakiDgadeal of clatter and noifdji bu|;£Oe^ gs.fofely as ever he can, {o as there flioul4' noc^^^eie^iilaoiieniade..' Sowhen veajreaboi^ |a£DingpfScMil«}weJhoald ht wiliina!;o'bo)^ our l S^fs^ a^dcogp widtalUbcquiemeis and gefitle-! nefs iluic; pofltbjy ve oanioB the dping good unto

ocljisfV .• ' •• ''••'!

.!^ieSi¥C.(orirki: Such as find'chemi^lres pr^ne.

by nacure 00 be paffionate, they (hould above all; labor for Meeknels^ the more we are prone unto a« \

^^#^ff^X>(i(bei^aJseibme fim that ope ii.auira,^. Cofjft^^ti<|m]^&'U90MnimoI^e^^ nbV

wJm^ chcrq w GncC) mere i^'ill ever be k laboijp^ | a^aiq^ chaCiiin 01OM chaii^othel': \ind tl^s is a Tpe* j cuI,ugQo^cr|ii.<jrsace, H thou findefl: this, that' tboQ.iar;;^ csfwWJit* «wittiiA(?4hy» heart/and;lifc,,j Wfuu ^4s itthwl^aaiiinofl:-peonp unto ? Some j w\}jphgcilluft^>> fiome Paffioitsy fomeworldlinef$». and.tqDQe. fluggiibae£s) 1 and fome one, and fo.x.e' a^otJ^^i^b^ Ms^jco tfaereii cnieGr,ace^ theire; i% la fit ^^W8^^^9ff^ ^^ iiiLabov^«l 2 iThetcfore if.thoiii ' ^ ^^f'%P^'4¥f9^^i^c^ the work j

di|^Go^ rfqt)i(qs(thoeta labov againfir^ that Tm ra-fth^^cban ag^i|i;l^aiiot^ ^hefs are not fo boilpdJ^ nrif^pfM(f as,(lbw«yc^ (bou art to go jmo;Chtifts|j

beefiatnanCisMh rhe Holy Ghoa<pr9v. 23. ii2,?7^ givmtotbtne appetite, when thou fmefttrithafRuler futtby kjttfe totljy Ihroaty Another mau needs hot be to fevere that is nocfo inclinM to be orewonie with inordinate eadiig,; And fo others, that are of weak feodies, that a Cup of Wine-w^It quicklv overcome thero,they ve bound in Conscience to be the more watchfulx^vec tfaemfBhrts l«cattfeof th<ftf weakheft, and lo ar* choU^thltt aitrfott^ohtf tti^

l-" TJv^^/J?*'^^'. *^ ^^^ Meniand Wo^en that have Diieafes of fainting fics, thmr ^^m 1 b« tarefoll to carry fomething about them to h8lb<fcem;that if they feel a fe comii»g ^ipoji them, • th«P may be ire.' reeved, and fo yxju that have iiidr exowieitee/ thW y<^H?*^^ °'" foofcen pvercome wichfwffi|t)diabOve all people youAould carry that with you thatttwy^ help, you aga?nft that fit when it is x««dy to«bb««iup-

h •-> ir^

of paffion, i^ .SuchasawSiinan x^mOid Ctmi^

Meekorf^ '^*^(ind)OOtiAg

brn^readv tpBcftnvipgoflft^idi atooriier. wdS ^ tend(.,g ^ brabling «nl v«h anotherVdV wha^?""

iv^f - ^- L "^^ witivftheLordto brIhMiisVet Iti

yj^ ^n'Jt^t^wiiis,. fwcethere bibh^Sn iSilt

I hhhSVlT'^^''^^^'y^ opinio*, ft foS'

/

urn I I I I ■ . ^^^^^^^amimm^^m^m

Meehiefi^ mbmn it concerns.

opfciionj I coofelfi my heart hach tccobled ertty

t4meItiaveUioii^cqf.our: Army^ abcoad, as even

concluding aVnoli in miner own choiighcs^ chtc

(he Lord would bring 11$ lower than we'have been^

rhac heraighc meekea us, for fo.God doch expaiS

chat when beBomes.co afti& people, thac they

fiii^ld be Meek undechif handaf afiidsion^ and -if

chts (hould be the endx>f Godr bringing us low^^to

make U9 of more Meek & gentleSpirics one rowairds

^notiurr, co be able to bear andforbear one anoch^^

chen though ohe affllAion be vjfry hard and biccer^ ^e

flial have caufe co bleCs G od: Y ou* know men tJiac

are of choleridcftomachsi a£chey eac.muchSug^r &

fweerthingsi iDwillcucniutoxtmer wichin chefb.

And fo^ becaufe. w^ wec0 of fuoh xholer^ck fto-

madiSi rhcLond /^awu&unJic formtDitofchist fweec

^tfciesi therefore the Cholefas^fiift co be purged

oue l^f^e-Si^aqediMei cob maar' come in« No que-

ft]09 could we agree x]Ae/\^icn another^ and be of

j peafceabhoandlquiet fpirits jKMkuwzch-anocherV'Che

j^<i\iMNiid do :weU enin^h iwich oqij Adverifarieo:

W4i9n weare iiii^i£t\im^ then the Lord eSpeAs

chap wbtihould be^of Meak^Spirits, rhongh^wcfind it

many-i c ImeBiiuiue cohcrAi: y througbitbe pride of mMr

b^drUA '. ^mauyfiintti:are.i very plai^le ykli/tH

theYareiQ:>thefSun^fhi^ of profpericy, bmwheii

thin?9.go>cro&>) Jtri^ea.che»hand of God comes ^ar

g .inft tncm xo-crofsichCTi,. it maket them mightily

f^watd: amd fbJei timejofiickne£s^ many chat are

b&(fAti fplrifisiwhenthbyfriiahealch^ yec if4;heir

bodios be 4iitdBipd0ed wJtnifiokflbis,.'ihey aoeiQore

froward: Oh / charge it upon thy Soul when thou

tn^upod^l^y:Gckd>cd;i andia;ir£ xxAtt isL thy eftate,

6h1 Ateh-GodibmsiupoDmeitQ^afflidme»: sca& co

rii<»riieoiiaie. Ht ixAift notlbc^ .wlirbjiis ft$.i«nhftHr iSeas,

ipifrs^'chlatcheydBeilaiOQcbw bttti^Teiniltttft

iheith«jiiis^ouliDg^.liUfcwiifin Codsi teri^

^fehvfij mh^tntteoHcarHs.

peft itipon m then we a ufi: be the itinre IhiCKKlu

£ighcly> Anochec lx>rc cf people chat fliQkild»be more meek rhen any is, diofeat heretofore hive Imown Mrhic trouble of Confciencemeanc^. i^; thore be any of you that have ever kfi^wn what troobleiof .CqnCcience hath meaiff« me thinks ybu fkouldbe :n)eekned all the dates of y^oiffjivesyFor ityouteare been acquainted ^th trouble : of. Confdefice^ thea you have been naaife feofible .of.chejruB-4erful guikmefi thdt is iipon ypuR fpicitrraodthe Wpndemil things that God had to. charf|ie :yiMir SOuis wichal,'cmn G6dma'de you fcsifible.catche jnfinit need that you did ftand in of his mcrcy^ 9ml M^iil you be of fro ward fpirits) That theLordhicb made you fenfible of to mucfatneed^iuckinfiiiite mej^y as you^ Souls have^' if .ytai have bcn^^ quainced with trouble of Coofdence^Xft^pofeyou could not be often fet into Gods prefence^ giving up your Souls to God, and defire Gods mercy and pardoa wfaatfoever become of youv JLocdi jJk^WiCh me What thou wilt in this worldy\fio!mafcceii\vlMC I fuffer^ fo be it, my fms may be but pardooedi .4iud (he Lord may be reconcilea to my Soiil t> haft tbm aevet thus pleaded wkh God ? Art thoucbusr^o* Hra(d toward thy Bcethrea: UThac ham youAiCh knowlcx^ of G6/s]goodne£i^ in forgivi{^.y.oibfiaiif«r By thoufan 1 Talle..cs^ and do you catch your Bror thers by the Throat upon any kctle oiEbnce: AU of ^ou that ever knew what 'tni;d>h ;cf .CkMiicifQCf 3seaiit> koow that GbdipeaJcrco youa> d'calsallMd :o you'for ever toiieiofmeek kBdi|uiec Spkits« . .

I -

Ninthly,And then anorfaes fort lire chey that bavf !Vi>ttnd<iUce of Meeknefs^to ihem£elvcs :.. chtre^s %. ;restt deal of'Keafod they Ihouldbfe Heektovwda xhers,tbat tref fa bsady ro be piffeufhreunto oilier«: £ others fhould taktt^ advantage? agaiuft xhe^i .«iul

Meehufi, whom it conetms

-«ii<-

have tfaeir paffiotis alwates up when Chou doeft ma"-nifeft tby weakncfsj thou wouldeft live a very un-f comforuble Life; But that we&all makeiue of afcernrards as a means for the helping of our Meel^ Qcfs^Baaiely to ConGder of our own meefcnefs;

Tenthly,And thof^ that are of difierent Judgments from others, and muft have others co bear with chem becMfe of the difference of their Judgments chey had need be of nieek and qviec fpir its^key had need indeed be willing to be Servants to all men in <mythingchat is'notagainftconfcience, there they muft be Servants to no man j But fuch men as are of differenc Judgments with others^ perhaps different, icoffl the generality9 themoft Minifters, the soft Godly i this is thy condition^ that thy confcience doth piic the upon fudi and fuch things wherem < I %) thou doeft differ from the generallity of the Godly among whom thou liveit* And thou art not aole co fee the Keafons and Grounds why fuch able and Godly Minifters, and why the ftate ihould do filch and fuch things, but thou goeft on in a different way from them but thou art troubled and alidedbecaufe therets fuch a^difference: Bitt now what an infinite unfeemly tiling were it for fuch a one that muft expedt to be born withal by Mint* fters, by Magiftrates^ by thegenerallitv of people^ and yet for (uchaone co have a high, haughty Spirit^ for fuch a one to be of a froward Spirit: (nac can bear nothings Cenainly, fuch are not fit to be born withal, chat when they know their j&ethren n.uft bear fomuch^ththem,yet they, can bear nothing therafelves: ThoU (houldeft makcj flusufc, the Lord hides from me that which myj Brethren fee, for chou art to think, it may be they « more than 1 do •, J cannot help it for the pre-tnt, buc for the mean time, that 1 am of a different:

' 1

440

Meeknep^ whom itcanctrnf.

Jtt4gnient9 I (kould defire chat they would bear Vich me>, therefore I will be fure to g ve no oiFeoce in Uny thing elic to them: I will obferve them in all other waies^ that they (hal be convinced that it is not through ftoutnefs, and Aubbornnets, but meer ly out of Confcience. And therefore they (hal find me as gentle in all other thmgs as poffible may be: they mal not bear with me in other things, bue ip ijiofe I wil be ierviceable to chem^ to do them all the good I can. to bear anything of them. This I ffliould be the difpoficion of all fuch that fliould be of differencjudjgments from others: But we find it quite Contrary*

Now thefe are the principal forts that this Ex-hortation beloiws untOj that I am now about for Meeknefs: but nil 1 confefs the main tldng is yet behind.

CHAP.

I

I

L

Means t$pt And kee^Meehufi,

CHAP. CXVU.

^ikdnf of ^Meekpefi^ i. Vrijea. 2* ^J^pnavtbe Conjenattt ddyfy. 3. Ve Vumbled for n^atH pdjl. 4w beware of ihe bijginnhw! of Vafftoiu $. fSfoi^e account to meet mtb VrovocutUnu. 6. Cojffider ilby VraHty. 7* ^Z(fep feace^ wuh QoJU 8. ^^pmmber thU.nothing . can be vpet done inJbfigeir» g. Tnrniby affy^ionf anotixr way^ lo. fBetvare of many bupneffes. ij. ^e-prareof Curiofiiy. 12* ^convincedilH better to Suffer then do mrong. 1 3« Tif^ the Veart Stirit-ud. i4. ^MukMynot woras^^ i$« Study the Word. 16. Setbqoretbee,li}e.^xaiHtkofax Saintr.

NOw you wil fay9 what fliould we do) Many things have been laid for the ihewing tho evil of paflion, and the excelle&cjt of. d<ipt'G£acr7i6f Meeknefs, and the abuKidanc^ g>i good it might d(il9 Oh that we had this Grtoe^ what ihduld wedo for the obtaining of this Grace of cdteknefs ^ Por ijoh deed, Imayfpare nu>cives,,becaufe all that haih heen fpoken already a^6 arguments and perfwaftve motines,: The oiain thirg M.all> it vis the means.

A ' «

M£A:NS. I.

I. It were a good way. for help if you wpuld fetahlgb price ttpohthe quicxftefsnfvyottv Spbti£% that you vraedA Aot bceafdy deprited of the iKeec-ncfsoCif : yourfrowatdypaifionate people^ th^ do make nothing of the quietnefs of cheir Spirits | !J I they will loofe it for a trifle, little things arel ; ^caoi^ to.get.frOm them tte quiettj^fs o£ their

^^^^^^„,,^,,—^B^^——^ ■■ I ■—— I ■■■■■■■ I I I ,

A^ Meaks to fft Mhtf nkikntp.

«PS"

Spirits and hereby they fliew chcmielvos to be,of a very Ghildilh diipofition^: If a Child have a piece ofGold^ bring an Apple to a Child^ and you may gee away 4:he piece of Gold; fo, thcquiecnefs of our ^Spii^ics .we flionld account it better then al Richer and flial any one by a word (peaking ^ec a* way^the quiet of our Spirits ? God forbid we ihould flicw cKic felves fo foolifli) you have heard that God fees ak bi^h price upon a qai^c Spirit;^ and therefore w^ ifhould fee a high price lipca ic boo, and therefone i^efoUe .wich tliv. felfe^ through Gods MisrcT): I findniy f elf now that \ could bear Croffes^ and I find a great deal of cogofort in this temper that now Ibavc^ Well^ itfliall be Come' great mat-Mr certidnly that fiialt make nie loolethis. It fhall cni^ me:4ear but I will kee]^ it now: If a Friend or | a Neighbor give a froward word to you^ db you prife the quiet of your Spirits fo, that you think there ik no more good in thac^ then there is evil in theb^a^ng/ofriiCrofs^^^ord: If oneibovldthroir &itjaBme,'anAIl{adaGoldenBa'U in my Hand, 4u>uU|Lxb)r6a;t^at atliimi^ Wcauf^ bt threw IHrrat me :* othebs4oidilqiiet y^fi'they do not know the orioe^oi a ^uiet^Spiriif, and they have nothing btt ^Diitcotbbrow-iiponyQU, as foon as^ever they ate Angry, th^v haveiuoching but rbpr^hes to can tm^ ontne, andfsowardfpeeches^ and froward wor^, they tiave no other weapon to help themielves, they have unquiet Spirits, and they think that you do not prize the quiet of your Spirits anv more then ^bey: Some raeiv and «Womai never knew in all #hetf;liV9S jviut-ithe^ f^eecaefe of a quiet Spirk iMatnt; androxheop are iftene Families that fcarct ever m' their lives knew what it 'was to injoy one quiet wtek in a Fatniiy, I but you that bare Families toathave kiiown the fweetnefs of it, yottfiiould] not^fQ ^afily b« diiquieted as theyarerhtt know 1

I — —■—__^—I ^^ - - —— I I — I ^,^^^

DO better, and tlieref re it is not fo much wonder that they are io: Oh prize a quiet Spirit at a high rate» and be willing to luffer much forit, {eekaf* cer peace> and follow after it, it is worth the fyf^ feringmuchfor it> becaufe there isfo much good inir.

MEANS, II.

2. You think ir a hard thing to over come paffion when you are Angry : Renew your Refolutions and Covenant with God but for one day, and when you have done that, then the next day renew it again, as thus: I find I am naturally overcome with paf--fioQ^ but when you r^fe in the morning think but thus with your feivcs : Imaymeecwithoccafions this day to difquiet my Heart: I have had experience, t^at though the day hath been fair in the mor« nfng, yet it hath been foul before night: I fee I am weak, a&dlhaVe promiied and Covenanted with God againft ic, but I have been overcome again. But iflcannot do iofor a day, . I will Covenant |:ill note, I'will iiowbind my felf in Covenant'with God thait' til Dinner time, whatfoever falls out, throii^h bis Grace, I will bear it quietly, and if I be W7on^ I ^Ji plead it ar nighty or, the next day,* Now if you have any thing fal out that harh croft you, and you have born it quietly,y ou wil find a mignty deal of fweetnefs in it: and if you have I born it once, cheh after Diimer, renew the promife Mffin, thac whatfoever fals not I will bear it deli »toi>ed, andiwillrarhei: plead my Caufe oejct morniag, then 1 will Anfwec &i a frowatd way thk Bsght^ Now db you think thi^fucfo a bard matter, to be tici oiie iorenoon^ or an afternoon t6 bear whatfoever any Bodylhould do againft you to pro-vokfi viau: that vou Wculd not Anfw^ them ifa^l

ISeans ofmeeknefi»

laflioQaceway ? If/ou have cryed ic buc one day huS| then uy ic another day, yea, cry it uiiclil we neetf again this day fenniglic^one day after aaocher> ind fo what niav be done in your Family^ 8c put oae another in mina of ic^ If you fi^fld paffion and anger to arife^ what have not you Covenanted this cby with God: As Chrift (suth^ JVhaH can you not p^atch with TM one hour ? So I may iay to you, .Cannoc you be Meek one forenoon} Itchere be any wrong done ic wilbeaswellforyoucori^hc ic afterwards: As ^botian Caid to che Atheniant upon ^Ak^anders Deaths Oh they begat} to be all in a hubbub upon hisDeach^ faith he^ beftill> Ifhe be dead co day^ he will be dead to morrow: And fo, fuch a ODe prongs me thus and thus, if it be a wrong to day^ ic will be a wrong to morrow, except he bach repented^ and if he hath notj then you will have as much caufe CO feek to right ic co morrow as co dayi and cherefore there is no neceifitY chac you ihould be pafTionace one day, and ifthiscourie were buc cryed, I do verily perfwade my felfi as the Apoftle faith of the CormO^ianfin another cafe^ Thju: he had Caught them tx>iih a Voly Quile. So ic would be a fecrec kind of Guile^ to gain upon che heart co overcome paffion, and if ic were buc done a Uccle> ic would noc be fo hard co otercome it afterwards*

MEANS in.

3« Take chis rule> and ic will be of marvelous ufe in chis and other cafes, if you would overcome your paffion qnd be Meek, icis noc enough for you CO let upon refulution,but you muft be faiimbled for what hath been paft, and mtheifcrength of humilia* cion for what hath been pa ft you muftfec tq^on che contrary Duty and Vertuc.There is a great miftake of people in tntf, they perhaps may be convinced

Means of^ meekneji.

Irliatiuch a thing ought not CO be done; well, they" wil refolve CO do ic no more, and lo fee upon the ' contrary Duty in the Itrengch of refolucion, but not i in Che ftrength of humiliation for the tin we have' commitccd, now this is the Realon why rcfolution doth fo little and comes to nothing, becauieyou do not go on in| the ftrength of your humiliation for what bath been amifs heretofore, I do not mean the flxength of your humiliation, foasto exclude che ftreng^ofChriftandPairh, for it is the ftrencth of Ghrift when Igo on in theilrength of that Grace that;I have from him ftil, as dcawing ftrength from Chriftintheexcercifcofthat Grace, forYo there is ftrength 4rawn from Ghrift, not only in the ex-crcifc of the mediate aft of Faithi but in the exer-dfe of the immediate aft of Faith, butinthp cxer-cile of every Grace of Chrift, So the heart muft firft be humbled: To be humbled for fin in general, would meeken the heart exceeding much, if cbeLorddidmakemy Soul fenfibleof cheevU of fid, it would very much meeken my heart. As t remember a fpeech of Seneca (faith he) If fo he %t)^hors he wrar^ling one rx>tth another^ tf4bere nweanoHt^cry of fire m the next ftreet, omeerbyy it would mal^tbem quickly to leave wrant^f^ one with anabery ittpouldtal^atvay their railing on& at ano^ tber: So when the heart is on fire with palBon, if it could be humbled for fm in generally and l)e fenfi-ble of the wrath of God due to l\n, andconfider of that fire, it would help againft the paffion. And io he hath anotcer fpeech ( even a Heathen ) to the fame effeft, faith he. Wloere a great fear doib dffeaty therein no Uifuretohefiriving with leffer TS-. qSZf. So, if the heart were troubled for (in, and

Sofieffedwith the fear of Gods wrath that fin doth eferve, it would never ftand ftriving and fttug-lling with leflierjevils} Humiliation in general is a * mkhtv

lAesnsofnueknefi.

hnighty meaas to allay paffion, buc that I do noc aim ac fo iuuch> buc Humiliacian for the parcicular fin, there is no hope cha: you can be delivered fromi pafllouj or can be L^l^ek^ cil your hears be throughly humbled, bitter things do purge out choler, Pfay-fitians do preferibe many bitter things to purge cue choler, and fo the bitternefs of humiliation^ may ierve to purg€ out anger. We read of the Ifraelitesj that they were very frqward with Wo/e/, and be-caufe they had npt been humbled for their former frowardnefs, they fell to it upon every new occafi-on. So in 'Bxod^ i6. 2. They were hungry «nd wanted Bread, and then they fell to murmuring. And again in ^xod. 17. they wanted Drink, and then they fell tofrt>wardnefs, becaufethey had noc been humbled for their murmuring^ paft} Humili^ acion mortifies it at the root, as that is the time to gee up weeds v/hen they are moiftned at the very root, and not at another time when the ground is dry: So when dhi heart is humbled for a nn at the root, the bitter tears of repentance, if it pluck it not up, it will mortifie it at the root. And this Humiliation muil be conftant, fo humbled, till yoa find fome viftory got, it is a way that men ufe with wild Beafts, to keep them mucn in the dark, and tame them that way, by taking away their flcep, and keeping them in the dark: aud it is the way to tanfie the heart, the conftancy of the work of humi-liatioQ^tben the heart wil be broui^ht to a Meeknefs* When the Lord hmbled Sauh and call him off his Horfe, and troubled his Spirit, he that wis of a boiftrous Spirit before, came to be of a meek, and a quiet Spirit afterwards. '

- MEANS

r ■ 111

MEANS JV,

» •

4. Anocher Help unco Meeluitfi againft Faifion IS chis : I'ake heed of the iirft beginningi of FafBoo. As if a maa were poifoned, if a man felt foyfaa begin CO fwelUn his Bodf^ che way is noc i to delay^ any cia\e, buc prefenriy co lua and ciflce fome Means or och.er^ uke SaliecOyl^ -Off fomwhac prcfencly:. So whox chou bqgjnnieft co be in a |^tii-OQ, 4od CO fwellini i(» theacfaouhe^imiefttolifi^ell vid& poyfoq^ aod cboiliiadft need take fontii»4iiit frefencly^ eUe thctt kaoweftnot what, dreadfiil ef- \ xedsmay come: a little Qbtog wiUqueoch Fire-when tbeFireisnew kiiidled, hut if you ftay a while^i thenBuckfscsofwaccc wi^oitedo'ic, though^Iktie water xift out of ai£oi?ringff iaarjr 4o k at firA: <86 iBaaytiiues^ jf med 'did £uc. apiferve the bej^miing ofpaffion, they ixughc put k out prefemfy> bUc when k is ccwcimied, it da a.aijghcy hard thing to puc k out. As in a Keayer jrhen it bejeins, if

iwifecourfebetaken, togotJOtheiPhyfirians'tre-'| kncly, k m^y be helped prefently, but if you flay tillk hath got ceo po ^.er over y ou, cbea che Phyikf-Vi tels you, it ^ il .coft yoamore« In Vrov* k 7* 14«

before lean^joff oM^ntion before it be medkd .vinth.\\ There are niany Neighbors £al one, now if in the be-;.

{inning there had 2>een fome wife men to mediare;j etveen theii^, k would have ftayed their Ati£6y but when k is continued, and the/ ^ .on to Law ooe with another, thcyxome co ibe both- weary of,, one another^ and know noc what co do. Thefe I troubles chat are among u?> one would have. thought they might have been eafily remedied^ and Viieed^ bad ti^re noc beena deiperaie deiign dri^ | ven on, otherwifie nodifcoiltnnt that Was of lare on ',

^^B

eirhej;Tide> bue mighc bayebeen taken up, biKuow

it is paft che wic of inaa tothink of wales of recoQci*

liacion with fecuricy, and God mull come in an cx-

•Itfaordinary mannei:. to cive us Peace with' fafccv.

And ic is io wirh.paffion bee ween man and man, ific

belcfwionea.iitclc while ic ^ows defperare, A

mj3in looks upon.bis. Neighbori and- Bcofher, and

I rbinksbisLCOuncenaaceis not io ch^^rfuil tow-ards

l^im.a^i(Wasw.oncj:obe> Weli^.andchat nukes a

litl.lei boy ling in his Spirit, anduppn thac perhaps

MIJPi^d Ucclelowrinfi|ui)Qnbiis Brotherilcr a^er

£Ominuanc^hen cherebegins coarife fome fiirinifts

Qn^^ofauotjier, after furniifes miiinteipretatibn (£

pne.apotbersaAions^ afcer^niiGnterprjeratioa^ vhea^

others .perceive a Axangenefs, then there is a caret-

:agie.o£ichistjtie,. and the other tale to in.cenfe one^

canorh.er# and afcw they; ar6 fallen one that wslv,

rtbcn tbey coniccofpeak fome irard'words againft]

!9qe another^ andmfterwards they do fome ill ronit (p <>ne aqocher, and after fome itw ill turns^ e^ca to rnakefochbreaches, that all fliould take notice 'of it, apd their fipirits arerirpeconcilable. Thuk it^egihs meerly,after fomelopks, meerly that tbej^ h^ye not that refpe(i to one another as they were wontitpbav* from little fparksoffire doth the fift cpipe^ Youar^cocakeas great care of the beginsii^ ofjinger^ asyouwouldbecarelul to quench a lit? tie fparkpf firetbatisinthemidftofagreac many B?rrel$ o£Gun^powdcr. I remembei^jAf^rrf^nbii writings tejs of two of ^he Dukes fonf of fF/orence^ bayiqgbeen a huntings there wasaconteftwfaofe Dog took bold of the Hare firft, and on? he would iiave tlc^onor of Jiis Dog, and the other the honor .of ;bis Dog, 8t fo they began to be in a heat one with ajwther, for^b/c honorloiftherDogSi andfromheat ^pw to words^ and from words at length* one takes' ^sSwQtd aMnins arhis Brother, and runs h^m

^

Jieans ofMeekne^.

inco the Thigh> and kils his Brother, and the Ser»; ▼tiirofhinichatwa^kir<lhe feeing his Mafter kii-led^ draws his Sword and runs ac the other and kils him ^ it began fo Uctk^ and yet this was the efleft at length* And it is reported by Camerarmt of two Brothers, walking out in the evening, and {eeiog fo many Stars in the Firmament, one of the Brethren was a Grafier, and faith he, would I had as many Oxen as there are Stars in the Firmament, and £itth the other^if 1 had a Failure as big as the world, Vrhere would you keep your Oxen i he anfwered, Ib your Paihire, what laith he^ whether I would or n%i Yesj andfo they fel to words, drew one up* on another, and killed one another. Thus you lee the fiite of contention £rom a little, rifeth to | a great deal. As Milk upon the fire^ when it iahegins toboylup> you muft take it ofl^ creUe-ypu will have it all in rhe fire : and fo when you Am Pa(S* on begin to rife like Milk, look to it then and qake I k off the fire. It is a dangerous thing for a Man or Woman to be ingaged in an angry fir^ it is m hundred to one if ever you come ofF well^ ;he(e is (carce one of a hundred that comes offthen^ and if you will watch your hearts well, you may perceive when it begins^ you ma^ perceive confufion and difiwbance in your fpirits, and ^rou may perceive it by your voice, wh^n there is the eleva« I lion of the voice, though you ftandneer one anp^^ jihcr, yetyou lift up your voice, aujl fpe^k as'if' you were at a great diKance> andTometimes from thy geilvre and alteration of countenance, ib y^

tmay negin to perceive the r ifings of Anger* As ^So'i^ ! araexy ever when he began co be angry^ he woutd be luce to keep down his yoicen that is thq fourths

I

Nanv,.' . --ME'XNS.'

\ "

Uumf if mehmfi.

thga l^dft M Blalicious^ afrowaK^s vile Heart, at otliec$» fcmciubring what thou wert ^efoK ihj \ cottverlion, fliould make chee ]^ieek towards others i ili4( at« not convinced/ Yea, towards thole that j 4C< cpaYertcdy God not haviag givea them ihact

S[>wer over ttjeir Corruptions, as he hath to thee» udfo the Argument oiSohmon in^cdef. y. ax* 22. SolMion Realons after (he iame manner from the common ftaiUy of men, Alfo takg no beed unto 4U words tijot 4itt Q>okgn, koA xiyou hwr .thy Ser^vam curfo^jet^. for ppentime^ alfo thine onm Heart hjMw* etbtlMfX&q^thYSAfliks^^feba^ carfid^thersy (akh be, dQiwt^ai^h^toTvprdff f^r tUnt own Cor^ti^ encete^s ^jeeti?at tljou ha^^fpohpi^^fM of others^ And this Arguoient of thine own ronfcience will tel thee that chouhaft fpokein cvilof others* Andthis ; Argument of thine own conscience will tel thee, that j tho^ haft been guilcy thy ielf, and halt done chac-that will prof oke others, fliould be a mighty means j to mike chee meek towards others when others provoke thee« If i'Q be thft paffionate men and women would have fbranch command over their l^piiits wh'h any thing provokes them they could go afide and coniider, Uh> but have not I proToked others ) mvenorlbecn ready to provoke others upom every occafion, to cakp pet at every rhingi' Why fliould not I then bear witli others wLen they provoke me ?

MEANS, YIL

y. Another help is tl^is, and that is agreac help

indeed, .that which hath been hinted divers times,

id therefore I wil not be long upon that: The la-[

ring to keep peace wkh God, Ihat lipoke of ia

adling the grem: Fain: of Reocmciliatton "^"^"^

n^jk

^■AM

I 'Mtm^ifmetknej^m ^^^

Goi^ kt&p buc theevldfeikces of tby petce with God £oiiBd> ondic willtnakc chee co be of a quiec Spirit vrktk all the men in the warld> if there be not a fcoldiag caaCcikntoc wicfain, ic will keep thee firom fcotdfug with o^tBbcsy if God be not ^At^ry^ k will loeqptbee from beio^ Angnr. in Vbibp. ^ i^ Mirk what the >^)oftle ikith u)eie» tte^cjument tbat he iMtth^ ^ejoyce inA^ L^rd nUxwe/^ mid^Mt^ I fay, Q^ytr> Mark then what foUow^si Let jmtt moier^um be tgrnpn to ^XLy This wil be the crafe-tjoente of it, if you can Keep your jiff with Godi if yoa be abk to look upon the Facet>f God with )o}r, and all peace between.God and yoin: Soubj tlien this wilt follow^ 1L6UT moderation priU be kimm to dtmen^ you will be of moderate and qfiiec Sphrks i tfaeReuon that there is 4io moderation inthecar* riages of mAi and Women towards one another^ is, becanfe yon bave tit jcfy. Saicfa the Apoftle in I Corinth* t$. ${• vexfe. /Bjf your ^l^fjoycn^ I die dsyfyf Certainly, If rejoycwg in ChnfLJefm^ will inaMe one to Se dayfyy then u wil inable one to put

2wroiig« Tte Example of Vavid is very remark-k for this, ki ^Pfabm^ 57* No man mort provoked then he waSp and at that time by a wicked in-ftmnie&t, by ^^oigj that fought to do him allinif-chief in his Life^ but* mark what ttuiiccs Vavidf

Spirk, ^o^^ hehadfoimhttbdo nnfchiefto77/2-

nm, TXt^iei fiiith at the 2. verjfe^ Thy Tongue de-ni^ fmfchief. fikg a jhatp ^fcr^ viH)rt^g deceits-fiiln^ wouhn^ifl^BmlmoYe then goody and Lyiw i raxheribfn tofftak^P^f^eoufn^s^ Sehh, thauloo)^ c dUdevourinsgvp^ofdsy Ob, tbcki demifulTongue. See ^ what a provocation ^vipoid hod, But liow what teieted his Heart ? Verfe, 8. But faith he. Ikon mtagreenGlififetreetnthe^fhfifeof qad^ ttrujiin JAefMbn^ efQ&dfortify tjfjtfw*r, lt»illpralfetim JbirMr, becMfefhoii bttji done it, ^andlvrittviraite

i

. Meam of meehtej?.

: \

\

on tby^a^ney for it k^d before thy Saints* This is that thapquietedl^^a^d, whea Votg didfpetkfo b itteriy againft hicr., aiid Co iec orhers fpeak bkceir-ly againft chee, choiigbbis wocds be as a fliarp Ra* foir^ yecifchoube able CO make ^\% chine own^f in die. Sii^andp. vei:fes^ .^But t anklikt agrtm OUve Tree in the ^oufeofQodj Itrujt in ths mercy of Qod fait errand ever, BleffedbeGodlinjoy Peacewicb i Godi I^am oi a green Oliw Trea in hk ^oufe^ And I liak^ethe mercy of Godcoccuftunco, and therefore lee them do whac they will. The Argument like-wife of the Apoftle to this pm^ofe, cheaffurance of Gads mercy, and God^Xove, in ^Epfccf^4.gi. LetaUbi^ternefiyandt»raii)9 wtd clamour x and evil f^^Vgy be pm axx^ayfjrom yon mth all ^aJice^ a^id j be ye kind one ta another^ ieAderheartedj fargivit^l one another, evm a$ Qod for Ch/i^xfidfe bath forgi^^eu you. What is the Ai^ument why you fliould do all vchii, \^EfuenafQt)dforChrifis S^hathforgi^ven you, keep, but this^ >and it will piake youklud pneco-w4cds.ano£her> jindmrdth^ andcli^ourj andevitt ^^l^i^lfj-willquickly be done away.. The Example of ©^^id is very.remarkable^ in zSatn^ 19^tz* And DavidJ^siJ^: tvhax have IM io.pi^i^>y<fifj ye Sons of Zecu;ah; that you fhould ,thk dayM adiverfari^/ iintoine, Jhall there any man be,put toDeathff>is day inlfrael, for do not 1 kjwpo that 1 am ^k day ^ti^^ ofuerlfrad- Shimei, He had railed pa him, at^' nowA^hen Van;id was eftabUJhed again in his King-domcy they would have bad ^afvidto revenge him« £e^f upon nailing Sibimei. SiithJDavid, Mo> mark bow he carries himfelf void of alirevenge^ faith he» Vo^not I kpot»thkday i^tlam%jng overl^rah f This fatisfies him, this is enoi^^, rbeLcM:d.hac^ i^sen pieafdd toreftore meagainto my Kinj^doin^ this fati«fiein\e, and therefore I can eaUly fucupt i cbh^wjcong^ SpQPwifthySoulkeepsit!s^peai;<;w]tA|

lAeans ofmeehufi.'

457

Godj if chou knoweft> and arc able to fay, Well^f che Lcrd hath been merciful tome, pardoned my fiDs^ lamthisdayaChiidot God> and a^ Heir of che Kingdom of Heaven J why Ihould any thing in theWorld trouble me? If God hath given me this afforance^ that I am an Heir of the Kingdpoi of Heaven^ why fliould I think of raking revenge for any thing in the World, I am this day an Heir of Heaven, and a Coheir withjefus Chrift, I have enough to fatisfie me*

MEANS. VIIL

.» * . «. • .

8. Another help iji'this^ Convince thy Heart or tliis things that tliere is nothing thoU i^anfl; do in Anger, biit thou roaieft do it better out of Ang(?r } thou cailfl; have thy mind in nothing in an Anger^ but thou may ft have thy mind, andoecter, out of an Angry fit, and therefore why (houldeft thou be Angry i Truly, Confidering the great danger there is in Anger, one would think it were ones Wifdom to make ufc of it acver biit when there is much need, but how then, if I can conviiice.you that you have no need bfir,* but y oil luay dotlie faifie thingi without ic, that you would ido with it, \^hy flibuldi you medje witliit? Confider you have your Anger! ftirringjWhat woiilil you do in your Anger > I would rcproove fuch a one that hath a<<ie amifs, you may do it without Ahge^r, ,%(^dre nbiffo, tfo^ Sfirit of %ei^«e/>. Your re proofe (hould bp as i?|!yfick>you do not ufe to give Phy lick fcalding hot, you may reprove your Husband, Wife, c;:hTld/'qrSer.'anc Without Anger,, as vydl as vyith Anger. ''

1 :

yvduldcorre^ia them, you rt'ay jcbri'edittliem wich-iJui Aiigcr,''as^cla» with aoger,' Socrdtef y^ouW,

Ooo a ooc

,1

(ifrntknefs

• T n

iiot cottb^ ^lafd m ai! At^er, ic woUld b6 thott 'bl cp be your fUry, y biir Sfervifat <ir6Ul4 tluaH i* To fee tacher from yovu^^ry then fi-6iil his fault ^atyou

t 4o

- y^

^ fion is over} the^ in your pafUbn,

What would you 4b fUrtlier id ydUr Angtt) Woul4youdoany fpecial Setvi<:6 fdt Go4! A6d youfayj aqger willquici^en me* Satcbche Apoftlc ta I James, 29* l%>efFr<2)&d/^^a<:<:0/nf{i()ftef^Mt «&e ^jditeoHfri^ «fQp4i God will not be behofcUiu; ro IheMatth of maiifbr itiy tMqg, Ic SvtH^ Spet^ iof aHeatlieni Thfc fbrtihide hach no need of Wrtt&, h6iiQedbfGalldndbittbfh<itVi andtlhollet, bocic Viil do wel etidUgh Mrlthotic Cbbllett

Again, Whac w6uldy0fl do mbife ? t WilVttaKe Inm CO be fenfible of his Wt6!ig tbkt ll«hath iteiic CO irie. You may do tWC tbo #itli«iit Aftigr, to faith the Wifemdhy iri^lfrw. aj, 2a« V^^^^^wten^r

heap CcUks of 'T'tre upon bh 'Heka. 'tftat is, thou ihiilc make him TenlQDle of ^iswfbngthfs Vay, As well as any way 19 the World, i!hac ic will either incU bb heart, as Coales bfjpire; or t^dtiblehis ^pint tlU he have made thee Re^icutiiiB, aad ixm^ and confefs his fault s he cannot when he lies to bed[, flefep, if tibouconvincefthim this way, there is no way 4n the world to mal^e a man duiet, co^cka6w ledg his fault more tbenthis. I VTarralit^you h wilpe trouble<t,fnfn^, if he fliaU fi^ ,dia£#oc

withftsuiding al the wrotiig >6 fifath done^othcc. 1 thou labouceft to do ttim al the good thjni c^nft^ ^ wiltwouWeifeun,

Oh}^. Eucfomft may fty^ f, hut Ang^r is the Wbe^ane of the hearty and it may belpfomHmer and be

rttto, the An|(er o£ man Aid never do good vktout clie dn^ oficlK^firft pnrified^chece^uce many cnin^ thic are^oodandPfayucal, if they bexrlac tmd, da* rlfie (bme thaigi> andtakeaway all die dregs^ aod t bey may doiome^good^iaiac i i: {^iLgiu cbemimc^-lified^ tliey maydolmrt^ So^amgeriQayidogQDdif dtfiied^imcnkek wl tfae rxob^i^ diesc e is jK>ct)irg] thafeyoiid^lwymiaaup^dokinrUhcutAnge^ tto k, A»iht it vkb Pfcayci^ when yon: Aoger ari* feck>' get CO Ppajer, aodchiifie ic^ fauc cake.becd offoakioigvfeoT f affioD till yon have 4^a(ified k, ctok/«ill ^yttalwacEpwcifome time in mrdkatioii b ti' ^ *Ui ^6i»d5 ^andvour own lieacc «rhac is fitcobe diHie> «&d xillyouliave Brayed to God, thnts the cteify^ng of Asgo:. '^Plutarch obfa ves this as the fmy ^ ^IterBar rarnaK^it was aoiore r>ropeie|» tkem td jmilwttMif^loihiiraaiicsi^ acoiiki jpoy^

f6fraIl?itb^^i^^>%«pons5 that they migktt: do the more Sdf^ef^ fyteic iaich he, tibia weire moie^roper do Ae^Baiftttriaiis, bucodKtsthatitved mose ovilly; etMfjr fe^M^d t^ ido ^ iiiey livould carry/all os vittx vftleff* <'AFi>dImay domiichiyef chas .wiscy <» ^tas^ ttq^A of vaioc;i^:gi9mgithematoac^ ooev^lorv ^SawdieDyou imkie againft ouethlu ij aBgry>yoU^illfM9£b»7(»ir:Ajin^^jaD^ chatis, y^ ipiBtoot^olplns;. im^a «^'f y^om caraioi.ispi^ (faeftrthat vrimgyon aiod^doyonciciiiics righi,Jbu y dti #uel%t)^oy(fon y oi)c vArisifK> urit h-janger^ ^ - W e]^ |tHt^<>»(ldbea*fpec^ii9lpif you coold be om jfiM^ofchis, cfaattfaeieisBoiiwiigthatwc can (b jiti ^ger J Imc may be done beocer oiw of aQgri;^

MMMHOT

4^60 'hAt0m pfiHuhufi, ^

■■ ' • •— • I I ■—-—, (

m

. ' • MEANS IX. •• „ '

9* Labor co cum the courre of yotir atfeAionj mm the channell of ypm affeftions anocber way^ atPhyficiansob£epeia bleeding, wJiea a manor womaj/i bleeds accheNofe very vioiendyy cbe way CO ftench the.bLoodi9, cb leccheml)lGk>d;iiii|(tocher yeiniSb chofe chac are paffionace^chey fhoald labor . CO euro che channel of cheir afFeAion another way:.| As for inftance, Whf c 1 Do J feel my an^er coftirj 1 Idcme tlirupfe^rs. nQh 1 lecmefaavethelear Of^^cj igreaf God^. andche.JEeacof my iktbefois me.. M9th 1 Anger ftir ? lee me ftir up mourning, You are angry' becaufe they have dode you wrong, jnourn few their fin whereby chey' have provoked God more i;han yoiv ^ And fo for the affibdion of loTe^, cbey are^i)-, gry wichyou, laborcoftirup the.affefti6n of love^ we are called upon co lave our eneniies^ if we could have loving hearts one to another,, that would caiife Meekne£s, cheheacof love would cake away che heai of ahgerv « As che fhinmg of che Sun. upoQ che fire deads che-fiiie^and takes away the ftrc^gch.of ic SoifwehadchCtbeams of.love one cowardsr 91^^ cher^ of love to God,and love co his Saints, che fire cf paflion) che bafe drofly fire of paffion would ncic 4>e very ftrong. Yea^ labop when thou arc. croifed to cejoyce in ali the mercies of Gi^ towards, che^, net aloine,.. and^t iooie fcjoipcnc^,. fonne prpmi(e pf Cddcfaac may fweecen chy tiu?arc, ^o CQ cjie word, and unco che pronufeiand chew^a^d me^Kat^^.upon "hepromife ca fweeten chy hearc, jand to rejoyce y foi)l^ and chuB bya^wile, as ic wer^»*choi) n^aift m powerxyver^chy^ affcfkion^ il^chott tap|():..^Ui:{i ic other way. . As ic is a mJarveLousf bislp agamft 1^-;an and bafpbemous choughcs^^if they could have c ortor^houghcs, and turn cbtfir ihpughcs^atio^her ^' i\ \ ' away.

Ai€ans of meekneji.

^6%

/

way, not (o much coftandro aniwer cbcir choughcs^ but CO turn to lorae ether thing* As wkh your Chil- J dren,your Children are froward, the way is not al-waiesco go gad fatisfie them, and give them the thing they would have, but if they»are fuUen^ and in a dogged mood> if you can bring fome other thing and make them play, if you can turn the ftreamof their paffion another way, it will be a gteac deal better than to whip cnem, ic would fcc a great deal the better, taking cbeni off out of their fullen and dogged fit, to tal^cf them up that way, and thofe chat aredifcreet in bringing up Children* t h^ make ufc of this rulc^ when they fee Children in a doggediit,HOC tobeac it out of them,but to turn I their fpirits anfther .way : A'$ we find by experience in Children. Soitiswich all our-hearts, fpr we have all Childifti heatts> we are many timei fullen, andd^gged andfroward, anditis not oppofi-tion th^t will help, but if we could turn oiir ai^fti* OA^aDotberw^yxhisWculdhelp us.

^., MEANS X.-

^ Another rule is this: Take heed, of too much bufmefs, do not pu^y6urfelves into coo many bu* fiaefleSjChofe men and women i: hat ftave too many Irons in the fire, will hardly fcaps burning theii* fin-gcrs, ^ndthegoundisthis, becaufe fhere is no bu-Bnefs that you can undertake* but there isibmWhac oc otter will fall out crofs init> you muft make ad-cbant;o£'this. NoW if fomtking id, every thing will fall crofs in it, then when we have a'great deal of bufin?fs, then there will be multitude of croffes^ k is ufuall:, when Men and Women are very bulie,

IYOuprtfe.icly anger them, that is the reafon your Uoioks arc very angry, come and meddle wich them andpceijeiirly tfiey grow angry^ therefore do nOc

V-

«tir-

patyont fe If into a greater cluccin: of bulUieff chaa Godcilsyouco.

MEANS XL .

It. Take heed of cdo much cur iofity) faieii ooe^ UlTould you not be an angry man, ht not curiottsi I itaean curiolicy in prying inco every Hctle ciifng. As noV in i Famil]r, if che Governor m a k^amuy be curious and dainty^ and prying into every iircle thing in the Servants ac every tttrn^ andu|^on every fmaU trifle, it is impoflible but that they muft m of very froward cempbrs^ and difpofitions. Buc tioyjf if you i^ould not be angrv, yq^imull pafs over a great many things, youinufc have a kind i^ holy nefilu;enceofagreat many things, and pafs over, and fee. andnotfee^ and turn a way your ears from many thiags. So it is in that place oefore dttoted> in ^cUf. 7* 21. we mad^ ufe of vetfe 22* btfon. There the wife Man wcaild have usnot fo muck t$ to hear : Tdkg no b^ed unto wordr that are ^h/n^ there are many things fall out in a Family, tlMt men and women ihomd take no heed uuto, ifa huf* I band will be curious, and prying into every ching in his wife, and n.ake as much tis he can of every thing (he fpeaks, and fo the wife of the husbanil^ ahd Mafter of the Servant, there will be occaficm to b^ provoked> but if the things be not of coa£e-quence, rather let them know that you do not nke notice of them, butifyouwillbetakiiifi notice of every thing, it is impdOible bur there wu be t gcetc dealofdifturbanceinthe Family.

MEAN$ Xlt

X 2. Labor to convince thy iSoul of this: That fc s a grekt deal better tb bear wrong than to do

r~>

' f

J^tans of Meekrufi

wrdBg, there i$ a greac deal of excellency m iCj^aa there lies the danger, not >7hen others fpeak againft me, and do me wrong, but when the Devill ihall* come and tempt me by that to be in an angry iic^ there lies the danger. And c>JA[/^in hark a v^y excellent liniilitude to exprefs this, iaith Ee, when the Fowler hath fet a Net to catch Fowls^ then he comes, and throws ftones in the Hedges to fright the Birds. So the Dev il doc h not fo much care tor this, meerly to ftir up another r o difturb you but he looks beyond your difturbancej^ the Devill fets a« j nocher to put you into a difturbance, that fo he may Uakeycxi \n his cempcacions, in his nee, and you ifliOQld think this when you are difturbed^ take heed - of the Net chat the Devill hath on the other fide thu Uedg, there is no danger inic if I bear the. wrong*.

MEANS XIIL

13, Another Help is this: Labor to keejp thy: hem fpitituall. Take heed of carnality, and lenfu-alicv, the more fpiricuall things are, chemore unity there is amongft them> they are as the beam$ of the Sun, chat are of a kind of fpirituall Aibftance;| [thdulands of them will unite in a prnMnniy and the Horefpiritual mens hearrs are, the more they wil lite m a punBunu . You know the Srars> they are the inferior and middle regions > they are not [bove, there is no Storms> and Teoipefts: So- rfie Tcmpefts^ and Srorms of frowardnels and paffion :ife, when i!iens hearts are'low^ when they are*] in the middle region, when they .hav^ Miegoc<i to the upper rejgion. Saich the Apoftle tk 'i^G^. |

rmcafnaU? yjoJiarcrwt^irifHoUy ym air car--1

Ij andyevoal^atmm : Were ye ^pirituailj there >

oiild be no iUch thing, Nay, it ffiay be faid o€ 1

♦'

fome, chey dondewalkasmenonly^ bucasDogs.

Spirituals ^efiore rvith ihe S^it of ^eekjiefi ^Mffe that are faUen, Labor for Spiiicualitv, keep your hearrt Spiritual, and then there will noc be £urb dregs of paffi^B in you. - *

MEAws, xrv.

14. Another Rule ii this. Take heed of mulci-plying wordsi there is a mighty' de^l in» thatj m (Proa;* 26. aii 22, 'ymJ ,\As Coalesateto Vumkig Coalesy and Wood to Vire, fois a Contemivjcrnum to kgndle Strife^ TIjc vrords of a Talebearer are at vpoimJ^s ^wd they go dot»n into the innermofl parts of the Helly. Ye fay, that words are wind, what wind are they ? Ihey are.wind to blow up the Coales of contention. It is a great deal better to be filent, ifitbenotina fuUen filence, to forbear •much in words, it may come from doggednefs, and fullennefs to be Alent fo, ( but that 1 have fpokea of ) hut yoamay fpeak fomwhat, but not in pro-^okin^words, ^here is hrthiiig provoke? more then wopdsy wroiij^sdonot provoke^ r6al injurfes, do not provoke lo iduch as words do.

\

•• « J

MEANS, XV.

11

i;«>-Aoocherhelpis thi$, which tray beoEvov gW«,ufe,.becau£e many ofyou have wfeak memories, .ftjDd cannoc femember all thefe, I will ' you «M tbatyott may Mmember, in^thac i^. !.,-■», . ufe.5md fay U^ «rv«al Scriptureif ttkll 1 ffiall aamb umoyon, kcvheoi bem « readinta when jaSoa arifetb', Obj That ye could but have fo much Itbcc^ ry over ytouc owiil Hearts, as you 'c<?|iiaget o-e hali <|uarter of in hoar aloncj antt read over thefe Scrip*

Afffdnj of Methiefik

Corel (bat Iftiail name unco you, and often leid^ chem Dver> ic would be a mi^hcy help co you agarnft paffioo. You know icn laid ot one, chac he would fcav« the Greek Aljpbabec read over before he would punifli iik offender* 5obefdi» choii mita apaifiod, goandreado^er cfa«fe 8cripnires| you may curne chem down in your Books, or Learn chcm by Heart. The firft Scripture is, in Vrov^ 5. 3a. They were made nfe of before, but now I put chem together, that they may be as a rule ro help youagainftycurpaifion. V^r the ftoward is an abomination to the Lord^ but bis (^cret h with tbJ %^iouTy Thou wouldeft fa'ne know thelecrets of the Lord, that is not with the froward, but with the Righteous. Oh, the reading of this Sciiprure may put you into a ermbUng, leaft yon fliould fall into a froward fit; The Second b^ctipriire is in ^onu 8.13. The Vear of the hordh tobat^^ily ^rtdei Mid arrogancyy and tfjo ^Bvil way, and the I frovQurd Heart da I baie. Thou art ready affbon ' aserer thou arc ftirred, to have a froward nfK)U€h« kit with th; Mouths of many in a paffion, a^it^fs with the mouths of men in a Feaver, many riicn, (efpeciaRy f ul bodies) in a Feaver, the Phyfitian comes in the morning, and bids them put out their Tongues, and their Tongues a e all furred, and that muft be fciaped all off, or elfe Other things will do t hem but 1 ice legnod^ Truly, When you are in a PafSon, youhavefacha Furr upon yoot Tofigue, that hadneedbefcriped off with tbeKniffeof Re-pentuntb^ Oh, Remember (his Scri^j^wej Ihefrd^ rvard ^^b Ibate^ I hi^e, I bate, you are &rowai^<i many times, and you fay, fhilUbeat? aadihMlT bear> Ibuc remember what is liiid in this T^kt^ Tl>tfr(wardrouth IHute. Nettunks the reading

I of this Text IhotSld ftoi>yAtirMourk(d, The froward ii^tkartifaniAoinmation to tbeLord, and^theftd*

J

vifdTd ^oKtb do I bat^^ You chink you fpeak racely, when you have a £roward Mouch> and others will commend you, God faich, I bate ic. And che o*j ther Scripcureis in Vroa^. z i • 20« Jbey that are cfa framardVeart ; are abomination to the Lord, but] fucboiareupri^t in their way ^ arebk 4^i^f God hath ho pleafure in chofe that are freward. ]t were i a fad thing for one co live in a place, in a Family^ i and that no body fhould delight in rhem^ Truly, | thole that are^roward, no Body delights in them,!, no not God. And, then in Vrov. i6^ 32* Vfi^^atiii JlovptoAnger^ k better then tft^ nii^hly % and he that ^utethhkSpirity then be that ta&th a City^ Herej are four places in the Vroverbf^ lay up but tbefe for to medicate upon, you that are <Mf paffionatej Spirits, And then in ^clef. 7.9. ^e not baftyini thv Spirit to be Angry ^ for .Anger rejietb in the bofome ofTooUr. Aj^din^attb. 5.22. There Chrifti makes Anger to bemurther, ^e that it Ar^rywdh hk brother unadvifedly k guilty of jkdgmmt. As he that kils his Brother is guilty of iudffmcnc, but if it break out to his height ^ Thou VooT, be k in dagger of Veil ^ire. Many mbre I might .Name but cfaefe are the principal.

MEANS, XVI.

16. Now then, there is one thing remaineSi and

that is the fetcing before you the Example of the

Saints, and efpecially the Example of Cnrift, the

fetcing before you the Example of the Saints.

Sqfue will fay no Body can deny their paf&on.

Ves^ I wil^iveyou the Example of the Samcs foe

That or Akraham^ in ^ewf. 13. 8| 9, R^

ere what a quiet Spirit Jlkraham had. And then

Vavidf in I Cbron. 28* 2« He comes to hisfub*

jefts,

Means of meeknep.

jeStSj acid cals them brethren, ^y brethren, thus, and thus, and fpeaks in a moft gentle manner, even to thofe that were under Iiim. X ou cannot give a ^ood word fcarce to one that is above you, but thofe chat were under him, he cals them Brethren. And again, in i Sam. 17. 29. verfe. When his eldeft brother ^iab was angry wkh him, very pecvifli, D^jwwthypride, and the naughtinefs of thy hlearty for thou art come dovon that thou mi^eftfee ihe battel. WheA David went in the uprightnefs I of his Heart, and did but fpeak to Qoliab^ that did I defie the holi of Ifrael, his eldeft Brother, he comes > tiffto him, and faith, I In^opi^ thy pride and the I nau^btine]^ of thine Veart] for to fee the battel art thou came down. Markthe29« verfe. What have I doAe i IxtherenotaCaufe? And he turned to another, he fairb no more. Brother, What have 1 done .^ Is ihere not a caufe ? And fo the Example of Steven^ in >4!f/,7. and the laft verfe. When they ftoncd Stephen, he prayed for them, that the Lord would forgive them, and fo fell afleep, and faid, Lord far^ve them. Thou haft about thy Eares but hard . words, and he had about his Eares hard ftones,and I yec the hard ftones did not fo much difturb bis i Smrit, as hard words doth thine. And io Vaul^ lA i Qalaih* 4.12. Vaul was before of a very boyflxoUs ^Spirit, almoft as.any man5 but of what a meek ! Spirit afterwards ? The (^aUt^ionx provoked him ' very much, and were become his enemies becaule he told them the truth. But faith he, brethren, he ' m I am^ lamoi you are^ you have not injured me at I aUy I am content to pafs by any thing, you have I fpoken hard things againft me, and~ you nave joy-nedwith falfe Teachers, and though you afperfe me what you can, and take awav my good Name, and indeed, they had dealt mucnwith falfe Teachers, Godufed him as a greac inftrument for good \ unto

./unto chen'i, and the Devil had nofuch way tohln-d^ the good that VaiH had to do among the QaJa-tfjianSf as to lend fa If Teachers to afperfe Taul, and take away Vaulf cf edk among them, and they began to liftcn to it, though they had got fo much good by T^//, and were ready to (Pbicl{^outtbeir ^jex, and cryed, Oh, the good we have got by this

l^auli yet when falf Teachers came into their houfes, and fcandalized Vaul^ they had almoll gotten the heart of the people from TaiiK and begun to fpeak of him as if he were their enemy. Yet faith ^aul j ^retbrm^ 1 befee'cb you K' as I am% for lamof )0u are J ye haw V4)t injured me at ally Yfti cgonot defire my heart robe more toyoa then.itls, 1 am content to luite my felf to you as you can de-fire, 7bu7jcwd not injuredm^ at ailj buc come, Brethren, be aslaai> come let us joyn together ftil, and further the work of the Lord, and 1 am as your hearts can delire, and whatever injury I have had kt it all be buried ia Oblivion, lam of you are^l you bu've not injured me at ail* And fo the Example of Godhinrielf, in Misdealing with Jonai>^ Vofi thou weU to be Angry ? Soin^ExoA* 34. Slow to Mr ger. And in Vfal. 105. 8. 9. Buc efpccially this of Chrift*> fee the example of Chrift before you, and fee it before you conftantly, til you fina it work, fqr we are co know chis^ that the Example of Chrift^ doth not only work morally as an Example, but >vorks eificacioufly) :by way of el&cie&cy,

{there is a great efficacy to work upon us. Byfet-j tiiig Chi'ift before you, we fet h»m kefofeyouas; t hpfe in the wildernefs ifet the Brafen Serpent beforej

> them. I have read of a noble Earl^BwUrfiuti Iiisj Wife did wonder at the qutetuefs of his Hearty ^od asked him what couriiebe cook co quiet his Hfi^Xt^ and lb his Neighbors likewife, be gives ibcmchis Aftfwej:, vhen any body wrongs me, Iprtfently

Meam rf mtekne/s. -^ ^^^

rurncniy thoughts cothe injuries that JefusChrift hichfaffcred, ftith be, Ineuer leave from rumi- | Dating upon, and rcm«iibring the injuriei of Chrift until 1 find ray Heart wholly quiet j fo you IJiould not only think that Chrift wfes meek, but. be »c-ditatiRg and nerer leave fett irtg Chrift before you, and thiftktng on his Meekntfs, tH you find your SpiritffMeek. 1 tnigh: fct before you many other I Examples befides theS'criprures, i remember k is' fa id ot^e^iZy he was a man without Gall. And fo Theddofttfs ihdlEnxpctptj ntrman could Wer fee him Angry. And fo likewifc CahHrtj it is faidbf him, .1 Ltnber being fomivhat of a Hot, Furious Spirit, and fpeakingforawbar agamft Cifo^m, he(;ivesthisan-fwer, \Vell, Let Lutb^ call mea Devil, yet I will acknowledjg him to be the Servant of Jefus ChriftJ And;-irtdetathis'ir*iiotable Example toMinifters,* that are it?y hed in the work of the niih'?ftrjr, though 1 CaMn and Luther was joy ned together to promote' the {arf^ work, he law that Luwer was io inftiii-mental te the work, that herefolved he would not I ftl oijc whh* Wm, btccaufe hewpuldnor 4rmder his 'working. And toIftright Name inany'Ejraaiple$ of Heatneti, c^naxagaref, he heard oife of his Sol-dicra fpeak evilhr of him behind the Cloath, he comes tn him antifatth, take heed you do not fpeak foasrth^Krng nay hear.*; And (o^bitarch. when . ottewiisrailmgt^^trtihimaHche hi the market pfeceit ;iight'hi gqfts (JuieHy'-aU the Way home, thongh the man ftit raHcd at.hiih, and then he faith tohismanj take the Lanthorn and light this man home/ tW$' of ;« Heathen. And many other Ex-afti|tle« JE mrght'Kimdlf t^ts the Sf^eccih of a Heathen, ttith fie,fcffat^cattiievferbc tbo-rtttichr/K)ken of, that

canotr^iet'betoontticbt^ th^t is an expref-

fiOn of a Heaitbeh man \S6x |iart tcrt'ue that, can ne vertfe enbtiglilrtarned, we cadnot fpeak too mui

Means of meekne/^.

of ic chough we have fpenc much time ^bouc it. I Therefore cp anclude ill. Nowrhele chiiigsye I have hear d) if ye Wiow chem bleiled are ye, you muft noc upe chefe means that I have preferibed co y ou^ ^5, y o^ufe Fhy fick in the Body. I remember ^baarcb l]vh this expreffioD when he propounds fomemefips^ Jbucfairhhe, you muft noc ulecbelt meani as Fhyfick rhac muft pais quickly through the' Body> buc make ufe of chem as nouriflunenc, neither muft we ufe them asunfavonr fmels are brought to rhofe that baye the fits of the Mother^ they bring fomefaiels that may perhaps fpr the pre-(enc quicken them» y014 bring^Feathers to fmel upon when one hath the ifits of the Mother, 1 but that takes not away the diftemper9 thej^ody within ftil hath the fame diftemper, Sp you may not make uife of all thefe Jitlps m^rly as a fmel, as a favour co help you out of a prefenc.iit. but labor to tucne them into yom* tieart, and keep them in your Heart to doyousood. . Oh, That the Lord would be plea« fed to blefs what hath been faid^ that fo that may be fulfilled that is fpoken of in Ifai. 60. ig. There if a time a coming tiHitfuiolence pall be m more heard gf'y Oh, That that, time might come but in f^amilies where there hath beenfuch carriages, that violence might be no more heard o£ no more violent car-, riagesandwordsy whatannonor woyld thif be to the word \ As I hope the Lord hach not carried on the point fo> but chat he williiave it to prevaileup* on fotne, what an honor would this be to tbe wordi Ferhajps your Husbandor Wife comes to ihe word* now if you be changed^ and your carriage more meek then heretofore, what an efFe& may this have upon ycur Husband^ He may fay, I will go and hear it too, andfo your Children and Servants^ the Parents that haced the word before,, they will he in Love with the word tooc As you would honor I

God.]

J^eaut of MeeKneJ?»

' 47'

Go4» and che word, and your felves, laf)br co be of Me.^k and gentle, fpirics, Cercatnly, rfaac meeknefs cbac coaies by the word is the beft naeekneis^ a man may have meekneis upon ocher grounds: Perfa'a|)s from ftirengch of arguii[ienc,andrea(on,hefees cbeiti* convenience of bis Pafli<H)f bnc chac meeknejfs is noc fo goodj buc chac meeknefs which comes fironi the wordy chat 18 the beft meekneCs. As chac Sorrow for fin chac comes upon men upon their fick Bedsy 4od death Beds, rhat is not fogood as cheSorrow chac is wrought by the word: So of meeknefs. Now che Lord hach prefented ntany things out of his word to meekea your Hearts, and if you be Meek upon the hearing of the wordj^that wiil be ac-' ceptable meeknefs, except this word prevail with you: if ic do noc qualifie your Anger, know ie w ill enereafe Gods iinger. 1 havefet before y oa many things about this meeknefs, but if you be paf« fionace and Angry after i^ll cbis» God wiilAiake chefe things come againft you another da^,God wil lay. Were you not^infucfaaplace, and heard fo many chings of Mieektieit and frowardnefs, and yet you were as fro ward as ever ? Oh whac is become of thofie Sern^oas af meeknefs ? Yea, and put one another in mind of this, not 'in afcorniui way as o-chers, when fome af e AngryV I this is your goitig to Sermons,and this ityoUr Oonfciefice,Ohthis is a vile way, but fpeak with Gravity, and Sobriety, Do not fpeak in a Jeering way in the Nofe when you Ijpeak $& ConfcienCe> bat fpdak'with Gonfciencel And thus the Husband may put the Wife in mind afi^r the paffion istover: and take heed of the next terajpcacion to paffion, for thet^is t great deal to be coaudered of thac^ tbil rrthe way of the D^il, I when any I^iry j?: piefcribed,he labors to get a man lor Woman to mak^ooe breach; and then He knows :thac all chat that hath leen'faid About the i)ucf,

I . C%t%t% is

♦

IZi.

Mtmu rfmetknef.

i

iftc%3i:HiC^ ar\^coniss co notbing^ When a 3ermc«i Ml Wt4i^ upo& aoy^ Ducy, there remains fome 9^X4Pgti^. bu£ whsa cbe Bevill bach prpevaited wich ^hs^i^Q'tmaigaifift. cbd Sermon all is gonej ^hel>ev4 ' isi^itaiidof none of cfaofe Secoionf. I make no qme-IbiisA toi^ oheDe^tl may beu^f^id, chal: what hack ^Q99<ib^^^c^<^^nfthe word may prerenc fin Jn che F^PlLiljt^ (he Wife and Husband may live better^ 9aA fiAigbboifi aQ4 N^hWr»^ Setvaots and Ser^ %9M% blic.now.i£rheDevillcanpreYai]:co puc yoti

g[a4^.1MBioa. toflnagakift thefe Sermons: Now ji^^^DeviUaUuhefe Sermons are |one, now l 1mm. overcome €b«ir Cosfcieiices^ and che wordi^

n^^'H m goae» cliere bach been a great f^%\ of. painscaifienDyfttCbaMiniftry, bucnowallis gonei e<iHiQ^ni«)g wrh a Soul> andlmake no qjqieftioa bv ]^ wUI^ as pafllo&ac>e as ever.

ii^^Mffi^'^/^^J^'^S^'^ 5^ O^ferve fit Sta^ fotis ...

i^^QW before IclolettpuhisF6incy B wonidg^^

)4!N fome di^ed)C4k$,hawt<»>cau'y your'Mv^ tor

' wai:db6 och^s^CQi^k^e hfiedioE twng a Frovetartonto

aay cchei^ i^^ i(^ w9muibnot on^die<iie t^^S^

-^'io^j^ielH^s^ufiSv^M^ tfMit

if Others be^{Wflioi)aca&^ carry o«p(edVea ib ft(j^i

^^ii9S(y:he4)p.Qfl^nGeKotb€in» ^ '

► ■WI «

Means of meekne/?.^ ^ _473^

Firft: Take away the occalion, obfer?e the cem*-per of Neighbors, or Wife, or Hufband, ot Bro^ ther, and take heed of lay inga ftumbling block before the blind, Paffion makes one blind, thoukno^ weftfiich things will provoke them, and thou an I greft cfaem, this is co lay a ftuaibling bl6ck before them. \\

Secondly: Again, Give fofr anfwers to jothert!^ that are i?aflionate,^as in i Sam. 2$. 34. Tjxere is a] notable ft dry concerning a fofc anfwer, it is in i^tbi-1 gailf how flie appealed Vavidy She came and fel aJthkfm^ andfaid,uponmemy Lardy upon mey let ^jh Iniquity be, lei thine handmaid I pray tbee, ^eal^ in tf?y audience J and hear tl^e wordr of thy 'Handmaidy Let not my Lord I pray tbeey regard thh man of^elial$ even Vidbal^for as bis name />, j^ k be, Nabal h hk ^flmey arid folly k mth bim^ but I thy Vandmaidfam tat theyongmen (^my Lord whom thou didfk fenAyYun» Iter^ore my Lord, Of the Lord lUveih^ and of thy Saul livethy-fieingthe Lord hith wiiholaen thee from co-mmgto (hed blooodj and from avenging thy felf whb Aheopmbandy n&»\etthine enemiesy and they that jed^eviUto my Lard l^e^f Mahal, And novo tbk blej^ing vcbicb thine 'Handmiid hath brought unto my Lord, lit it even begi^en unto the yong men that foUov^, my Lord, and thus fliee goes on with a curious and ex* cellenc Speech. A* notable example for Women, (bis Jlbigail was of a Meek and quiet temper, a gira-cieus, fweet temper, and (he had as churliih a Husband as could be, and by tliis means fhe allayed andhtndred a great deal of blood that would haV« been fpilt. And fo in Judges 8. ^. that foft anfwer there (p&eted thtitj^bramt^r. 4nd in <Pronu i f. i. See what'isfaid^Rre cbncerning a foft anfwer. ' ^

concerning ft^m^pptrtumetha^aytprathy butgri^diis pi9ordf\\ ^ up anger. There are manV) they can die mslj foonas deuiexfaettrfeives from ipSakihg quick, now

r\ im ^ ^

Afeans of MetkneJS.

faich I he Holy Ghoft here, A foft avforerAunmh iway rrratb* And again in<Pr(?i;. 25. 15- Tbece taich the Text, ^y forbearivg- is a ^^rmce per^ fvoadedy and afoft tongue breakew the bones, though a man be nevei* fo ffour a boiied ftrongman, his fpi^ rit be never fo ftour^ and ftrong,. > ct a foft '^anfw&r

vpill br^a^tbe bone.

Thirdly : And again another Rule^Lec there be a gentle withdrawing fraii men chat are Angry, not a Fiinous withdrawing, when you fee a man A^ry, to fl'e out of his prefence, the Wife from the Hut* bindy ic is good for our felves fomtimes to withdraw when the fie is beginning: as rhofe that have the fit$ of die Falling ficknefs, they have theSymp-tomes of the fit^ and wheir they feel the beginningi chey withdraw intofome bye/oorajthat others may trot fee their gaftly vifage in fuch a fie. * And fo it is good for us.when we feel a fit of paflion to arife, to yc^ithdrav in regard of our felves, and frqm o-r rhers too, not iff a violent way to fling out gf their company. In j Sam. i7. 30. Xc is the place before, auoted, tbecarriagi: of Vavid to his Brother, he. (aith, If^fjatba^ 1 done ? Is there not a caufe ? Andi be tnmedfrom him toiyardf another^ Not in a fUn^ingj way^ batturniiig;^frorahiin inagenle way : So it is J go a, when you fee others ih.a.paflion/o cairn from ch^m", andgoandtmournfor.thehk

Fturth'ly: And aga^'n, As far as you can^ Ac-! knowledg your own oif<^nc&s3 th's is a mighty way.! CO convince thofp that are Anc;ry,in (Prov.^i, 32,33»j If thou haftdi^n^ footifldytn latins up thy Mf, or if\ tbou bap tboiigJA evUy lay thy Van^Sp^^-^byi nwutb. } SurelyytheChurning of ^iV^ hrir^b fortb'^inters \ (m4thitx>ringt)igofthe^jebrmfftbfoTth.^^ fa] ^heforcing, of Poratb brir;getb forib ftrife. We mm \ tiot forc^ wratb;in others,, but rather, if we havc.;^ '___ ' ' • ■• doncrl

^^^ Means of mehuf^^ :

fdoiie fooliiblyf a^ddone evil^ Laj 0ur bandufoH ' [our^autk ancfbe willing to acknov/ledg^i ana if jBh^Y fee we are willing to ackiiowledg. in fome fch'ngs, they will trtink^ rhatifwe had done anaifs we wculd acknowledg it now^and it would he very tonyindng, if you would acknowledg that which you have done amifs. You fhal have many fro-ward people, chat wil never aCknowledg*they have done amiis, thofe thacare Womea that have fro-ward husbands, if you alwaies ftand to ^ftif^e your felves, is there never a time that you can take advanrage pf your own Hearts to convince .y« that you have done th^ wrong, there would more gooaa thoufand t imes come this way than the other and fotfare Husband thb Wife.

\ Ftfcly, And again> OBt rve fit SeafonV one to

aoother, that is, v/hen there is mutual Loving exr

I preffions one to another, as Husband to Wife, and

mutqaL Love one to another, take that time, when

thy Spirit is moft gentle, then take that time tc

pl?ad rhe'caufe one with another ^ iay, now, com<

I Wife, and come HusWnd, let u^ now Reafon^rfic

thing, let us fee who is in fault, if.I am, 1 will ac

Iknowlcdg.i.fif you are, you n^ultack^owledg it| ai

'thistimei *t may by this means melt your fiearti

for your Paflion, and that would be a mighty, meam

toMeeknefs, if Men and Women that live croflj

' one ro another, if t bey could but find fuch a t]/i;ex<

; break their Hear:s this way, and lament, fox oii<

J another, andfalaWeep'ngover one another, be

caufe of the Difturbance chat hath been in th^ir Fa

mily, becaufeof theuntowardnefs of their "Spirits

I fay, God would have abuhdaBce of Gloryi- ani

you would find it to corduce to the peace and com

fort of,your lives exceedingly. Kow. then, w

Means of meeknep.

but till they have done their Work, • til you have got fomwt^af. Do not fay, you ha^ve (hewed many Rules, and I haye^hf erved many of chefe Kulesj and he is as dogged ftlU no good comes of ic} and fotheHusbandof the Wife, and the Parent of the Child, Well, but then obferve them again, aadf obierve them again and again^ continually obferve . them, ,Sow thy ^eed in the 'Momifigy and in ^ *Bve-' ning tvitb draix} not thy TIandy May be the time is not come, may be the next cVme i^ill do k^ then'

*eft not know, but that flill going on in a con« oc way, there maybe that done chat thoucoKldft never have thought poflibly could have been done j Yea,£[oonthisway, and certainlyf thoufhaltnoc loole by it. Oh ! Thou wilt fay, if I were furc by going on this way, I could prevsul over the Rearc of my Husband, Nay, Icfouldbecontenttoloofe half my eftatc to live quietly; Now try yet. Buc fuppoie it do not help, yet it will be worth thy la-botir and pains in this reipeft^ it will keep thy own Spirit in a meek Frame.

Yea, And again, know that the Lord will re-compence it upon thy felf, this I can aflUre you, either it will da the deed, and recover thy Husband or Wife, that you Ihal ever hereafter live quietly together, or thou fhalt bavefbme other good by it| that ihall be as much good to thee a^ that. Ob, You will fay, nothing in the World can be fo good it I could but get that: Well, But if jSod d«ny chee this mercvs the Lord may have fome mer<;y in ftore that may be as good to thee, that rhou thklt after-wards fay. Well, though the Lord denyed me the mercy ct quietnefs in my Family, the Lord barb turned it into another mercy that is as^ooj^ Bur Oh, iff could remepiber tnefe Kulfs. wlU fome fay, Ifhould put them in practice. TodlatlAn*

Cwer,

Means ofmeiiknefi

"•m^'^fmrn^^mimmmt^mmmm^it

iWer, fljiakeufeofwhac yoi; can of your felvesco iielpyoUj and ibme Particulars thac moft neerly concern you,if you would remeni(»er them ia Fray-crto God,andcurn chemincoFecicions, chat would help yott CO remember cbenu And fiircher, know thac it thou haft a heart unfeigned to pradice them ic is the work of che Spirit to bring them co remem-* brance. So iaich Chrift. In Jotm, 14.^6.1 will fend the Spirit, and be Jhak bring them to Remembrance^ Go CO che Lord in rrayer, and befeech him co bring them to remembrance, and what things jBiall be brought to remembrance. Labor to keep them w^m upon your Heart; for Fhyfick muft be taken warmj 1 meane by medication, and Prayer, keep them continually warm upon your heart, and what you do remember put into pra&ice,and then though they ihould flip out of your mind^ thee£Feft will reft in your Converfation: As we life to fay, fhew me not the Meat:, but fhew me the Man, in a bruice Beaft you defire not co lee the meat>but the ftrengch of the beaft, fo in this, thoi^h you be weak in your memory, yecif theefleft of this abide upon your Heart, thac is, if your heart be jfanftified bythis^ that there is more* Mceknefs and genclenefs in you then before^ ye may fee this though you do not remember alL Now then we have done with this ^ 01 Labor chat tbefe things may fink into your Heart, iaithChrift, Learn of me to be meek as ever you would do any thing after my Example, do this. Leal B of me, for I am meek. And thus lay the charge of ail thefe things upon your Hearts.

• *

J.

I

SECOND BOOK

(7» Matth. fi. 3j^>

y I z.

T H J? ^

GREAT ^ TEACHER.

S o u L s that come .to H i m*

Whercio is fliswccL I Alfo a TretKife of Mcckncis and Ai^«

}• Tbi flwrtw»«rv imdirthe Yi^pf r^ Tbe 'Brtitifml Bvil $fA9gtr mi 4 Oin^ if ilu ptu Teacbv tf Us 4- MeHpiefs ttwMrit GkL Exm/Dfiei

Cbmrcb mdV9§fU f. imwbMtmimierChnfTiMbnhf. t*

MiisM^htliTtMelMr. t^dMHiuh

Ut TeMber.' €• The Uarmrs §fcbrif mtfi be iieek. 7* The LeMnurs efC'tnli nmll be bum-

bie* 1 S. Cbrif tembeAbj hiEsmfU. f. wkenm CMfts BxmfU is iebe

feUnnd.

10. irbukiBdefPMttem Cbriftk.

11, ire aHJf mtfeUew the Exm^pie ef OefTmUL

frem ieriptxre exempies. f. Metkntfs tefmxrds Mm vMehemh fiHs m erderixg Anpr. i . Te the rigbi ObfM. i> Te the right time. }• Te tberigffSWieiffme.^Te she riifuend &e* 6. The fed fffcSs eTAxger^ 7r The ExcttlexqiefMHfpm/u 8. Tr&xdfis mede te Meefpieft. ' 9. Mmif f^ekte fteefexs mdTkxsfm

jixier Axfvnnd, 10. Bxhmedemste MeiHgeefb* XX. Hexes^efft xedlfeefMeH^fs.

\

9; JEREMIAH BURKOUGHS, ^freMlw^fi^

Qof^l St Scepny and Cripple-Gace,Londoii»

hndmh Priond by Peter CeUj Printer and BookUlert and areto4Mfold it ihc Sign cttbe Prfatinc*Ptc(sin CornhUl^ near the ILoyall Bsdiantc 1659

. 1^«» •<—•*•

^

1,^.4

m ■>

-• «•

^ 'I ■. *

• -* '" ■ ^ ,. ^ *^ -^^ ^ ^.

K

: c

' *

A^ • 'h

1 ' •

?

M.

.Ji

>

« • • •

IV»;•

V. >'• '"*

"K, (

« ^

4« t

» • . I.

*Wi

mmmtmmmtmm

' ■■A" . ' Teftmmjntke'Rgtuler

}J{J*4tJH AT we have by way of tSW«^ Preface fet before the fevc^ m/tH ral ^oks already publiftied

of this Reverend Author, Mr^feremiahlBuiroughjf mayfuffici-cndy fervc for all that are come foith : So that we only need now give Letters Teftimonial to the World, that thefc ( wj^» The Sermons on Ai^wAei^, the II. Chapter. 29,19, and ;e. yerfesY We avouch likcwife to be the painfull' and profitable Labors of the fame Au^ thor, and publiflied by the befi and ft Authentick Copies.

lilt

iiic%yii^te ai\acomesco nochii^ When a Serxnqa \fi «ia4o upoa U8f' Ducy, there remams fpn^e 9^X4Pgc^, bm wbea the Bevi41 harb priTevaited with ih^^lQ^tmagainft. cbdSecmonallis'goQe^ ^el>evU ^ i$j^6tQiidof none of cbofe Sermons. I make no que* I^Qi to: (heDeittl may bc^MFfaid, chac what hack i^QW.ii^li^t^diiithe wbpd may pfevenc fm in the F^m^i^ ihe Wife and Husband may live better^ 9flA Sfliigbbois and Neighbors, Serraqts and Ser^ xaM^ blic.nowji^rheDevillcanpreTailco puc yoi(

SIQ^.tfi^on, toflnagakift thefe Sermons: Now it4^DoviUaJ:bthcfe9en9ons are gone, now \ 1mm> 9V€rcoaie (b«ir Co»fcieiices> ana the word» n9^ i$ all gone, cohere hack been a great ^i^^l of yniiiiCAkenDyfttCbaNiniftry, but now all is gone! Gii>novni;)g jfoick a SoqI^ and L make no <]t}eftioxx bv lift wUliiQ ^ pdffiooace as ever.

fans* ■.'...■■■■ ■ ■

I Y^. £6me dii^eAiQQSihawtOi carry yoiHr< felv^ rorI N^ard/B och^rs^to^titl^ hoadiof bttiiig a Pr^otairioo Kx^ )aoy cthcTbi ^' i^ W9 muffanot onl^dirtiie t<^be ^j*

is, ifiQ;bersl}o.pifliowca^ mnyonpfdves id fttje|^i: iiiray/^&f9i(y:h9^lP.QfCcn6ecocb€iii» ' ' '*

I V(il ^V9 CpVMBi^altt£DStkav»

,. I !■ II ■! I ■ I.I- --

Kfeaus of nutknujSt

I

Firft: Take av&y the pccafion, obferve the cem*-pcr of Neighbors, or Wife, or Hufband, ot Bro* ther, and take heed of lay ing a ftumb ling block be-fbrerhe blind, Paffion makes one blind, thoukno^ weftihcb things will provoke them» and thou ani greft them, this it to lay a ftumbling bl6ck before them* 1

Secondly: Again, Give foft anfvrers to others that are ^affionate, ^a^ in i Sam. 2$. 24. There is a« notable ftory concerning a fof c anf>¥er, it is in JBn-gailj how flie appealed David, She came and fel atbkfmj andfaidyuponmemy Lord, upon me, /et ^^h Iniquity be f le^thineHandmMdlpraytbee, f^eal{\ in tt?y audience, and hear ti?e wordr of thy ^Handmaid, Let not my Lord I pray theCi regard thu man of^elialf even Nabal^/or as his name is, py k be, Nabal if bit %ime, arid folly is unth him^ but I thy 'Handmdidfam not theyong men of my hordwbom thou didAfend, nof» ^refore my Lord, 4$$ the Lord lifue^^ and a$ thy SotA theth,*feeingthe Lord hiuh tpttholaen thee from c6^ timigto fhed bloood, and from avenging thy felf tpitb 'Atne opm band, nops^ let thine enemies, and they that fid^eviUto my Lord be M Nabal, And ndw this blejim p^idf ^ine fLtndmild hath brought unto my Lord^ U^ ft even begi^ven unto the yong men that foUonp, my Lord, and thus fliee goes on with a curious and ex« cellencSpeech. Anocable example for Women, rhis Abigail was of a Meek and quiet temper^ a gjpa« cious, fweet temper, and (he had as churliih a ilus-band as could be, and by tliis means (he allayed andhindredagreardeal of blood that would haVf been fpilc. And fo in Judges 8. 3: th^t fofr anfwcr there quieted th^ti^ramitir. And in <Prov. i J.^ i. StewhatisfaidflRre concerning a foft anfwer« \d fiftmifv^rtumithai^ayt»rath, but grievous viforgs \ jSr up anger. There are mamr> they can die as ' ioon as denie xbeMe Ives from ipSdking quick, now

:473

■I * < » m.

*' ' '. Ill I ■ ■ ■ ■ ^miwmtmm^tmmt^^^^

in

$, r*^ ti/(p Iks m Grjcib Mt m Kicbes..^, lliiBook a Of NoccdUL

. ktaefirtdjnKicbes.

7: H^itnitid Mmifid Mr Afyfssfr

to Bpok I or a0belitr: dr the mutt of Retdioeti fi;^ nSbum^A %^ifkmV9bi0ifkisduu mkerifpo-t kiu§f» , ...

%,i:Uk^w^.f dt4 with V9he,'

IkU J, ikM VfAiikfis dfii$ jf4h/Z Ml the

f>r7hM$W€jt$uUbeqid(k mi^mi

btUive. 7 HeipstQjutmrtmkmfsm BOnua

^A CoQ|r«t|oQ«l Cbiirch b a Ct-tkoU(k VifcMeCburcl^ 3f igmmi Sf9u in Ncw^Kpgbod.

AvTrrattfe of Pplitick IVnM(i» whcitin feYcn QqcftipUMi^ foAncnBdj 1 Wiicreof Fpfrier H m^yJiftJL for i«bic QxdfOQfd. a, V^tecbcr Kingt aoi Gqvcniprs have an.Abfoliitfi Pq-?Kr O^r lU P^pU. ^ U^kcther l((i|iKS «M C^yermtrs kc iubjca j^o dm ^§m a('.Co4» <« tlH l^iwaofclidr

<5w»Wn 4.Hiw|kaKPcoplfatc i^^j thcic Coyeroprs.

fxmedMg p0V9iimt, m$Gid. * ?^^ ^ff^mmts trmmkm s^ IK MiiVitbipi^mi/MifiU im^Mtr

i: MoK^ Qhjtffipix imfmnd,

S Mi0is t0 cmtvJMCt us tk$t ffiAilMi> IS [• p€Mt A$i^. ^

I ew,y9$k*sp€fdm^. ^

'"""" •♦♦♦♦♦^

£|r- SiMi on dtc Fbdip^mT Tbelaiporqd^ of Muw Si

«£r^'

Soak

4>r. a»m ag»iaB Mr, 94M(r.

ifr. Hookcfsym BM^iMilbm r#. ? bMide None befM ^ir^^i^s.1^

iVn ttcctkd jn^ii Efiifiie ^ iby r*o.

ir * 9 t

%.Tbt Immt ^M-^ftmaf imm it CMf. b»sfiBt» :j^

FmUfful m H^wtn vnik himftif* 4 Tte iki bdffmifi §f §«r bnwg ii|

HMiffli, Ht0f^Ckn^ Gl0rj* f Tbsi tbire is mmb vfgaung ui tht

t^Tbgt ibi Imi C]br'4 (ifUs d^y dhrtRlm^ 0£C$f4i^g i$ tb$ th^f mi •f Hs iff Vims • njt *t

f.TbMtitis tbt difhti m$dtiW/fV0t $f$fr S»%-f diM tbf Aifr^ ^f G$ds lovf^ wbicb vfOfhf^widm

vUUnUi piMtkf Vis fft^jif fMr

Ttke NU|tk ana IVefub ftooU of ito jifiM^oa of Rcdattption tif the Efltatiil Worker tiK Word» andl^i-

iHfiCChdA^ fee thebrinsing hoft*

other fcabaablc) aod Soolpfimohfac. Tnilli^ Acre It dfo Itrgdy CUwcd.

bmfdfJhMmi jpv« ^<^ ^sfdtb* trite before tbe "Urd vril dwel in is fntSm^mts* .'• y^ \\%^0nym^ bUoiyjmmirsm^i

%rb4t^kr Vwmh ^nd Cpbiimimm] bim^kfPk»¥0^^'^ mtb G§d in Cbri9% h ^i^ff ^f[ I Tbere mufi be true figbt pffin^ be* mb0ffswifi,inHi^nfHS. ' \ fir^^M^^msbebi^^fffi^k. '

4 4Hlif4fm.0f9^dfksbytbfr.

The firft el|lR Bippb t' p( ifce^AfK ^ttcidofl^of l!U<^cnihloif« fiflr'tBccf-

lotSWtiiersto6o£- ISwf

Mhufirf, Mnmmt %• bm% smn tn^,

mifmsmfmr skim.

gtirf/«r4(f $, , , JS-Siifi 'nrntpentedtf, mfk^m^Jlm

KtbrytftuiMtniimrfmJm -. . t

nUhM gisdtbJl ^ *^WW** f? T** Tmu9ib!i$S9H^Hmf$^ ^;astUnLm4'kfinedf$t cbrlfffe- P fwe. .1, .1 •., j,; .. :. /Ire it Cite ttiAvt 4im: Anda Mt le, X^fiMifi^iijM^

n

" JSLT**^' IPta^w «fjer«rf*f 4.Want oTAftiraitt, f. •/fffli«5"i

^^J^S*^.!^iff^'^!^^^^ Tcmptadan. 7. OcTcrtioo. 8. an-

nMt0tkeMmftets$fk: Jind ScrfkcMtoA. 9. Oifcoungeaeiitf

m bn^ t^tnimr^l 4iiit^«<^ ^# fromiheConJWoo Itftlf. l&Mmti

^i^flt'^i^li'T/T^'^' Bis Four &niioWt«iccrt£fc 14 -f cmfkijwif lets 4 iur«^9 if- f ans of Infirmitte. ^s^miim0fbMfnfiUt9ndium. 6 TkeM&^dfBccrtcdattdaiftd-

ML Tkff «r« fmitb§fe ^benmtb tbe Urdf»/fms thikmti $f€m' tnufmurs. ^

U Thif wibt mt trull fUrad /ir 4bik fmt,d9fr'$%t irndf^vetdtO-nmmiap4m thmfins. .

f? Tr*e emuridM h memf^tuid wttbuiffijfimrffit, wbeBGpdtMls

a« TbeSMtbatittierudf^jh.h

fered

7 The good lAdiBDUtf of £lU)Uflh meiK

8 ThegreatcWngiMcfecifldo;

^ The ereat thiiM» Faith cm ^ilci,

10 The Oieac Gofpet MyStrf pf the

Saiflcs Comfbh add HjdlioeGi, opened

ana tppiled from Chrifts Pdellr

Office.

I i Sacani power to Teiapc^ and

twoYoluflttl^QiartojarepHming, Condition ^ ^

i}*GraceforGt*De. *

t4 Tbe SpbicualiiaingsomUl fou^ Natural Impofibilliicti If Bvangellcal Rcpcnooet . l6 TbeSoifttnalLlfe,ftc

SThe Wonuin of Cmaio. The t^ms Hidingflacej*c 19 Chritf Coming ate. to A Vrndicaclon of G^ <M-nances

^ \hmhtidit^CM0aedim$tw0 » ^ . y$iMmis. Vii, .

^WpfflM witJiji. Ilevelati<ms It Vifr ^**««w"' * ^wpernatuif Drains

- ftoWdence.^. Chrlftian 8xper^

Tm^ofteftul. i.Tfci;rillJ ffloflSSEt -' "^ «^ "f •»*• ?«^ J HU AlTur Chrmiam Bnemmcnt fer tk Go-

SnB. |. M^vriigc of IMa

•w^

•Alta

«ni Biok'fitler of l^ondoa, at tht EKchmv^

iwHvi M99l(t §fHr. }fxtfsAA Bur- /and cfncli.Ckapccrs of H#/^«> -jociffiifittlffM^MliMifithe I B An Expcfiim on the cicraRlij Twx $fStrifmte upm wtntb I twtlfdb w thinccmk Chaptert of tA^ Af pHMid. _ I Hi/r^ bcin; new compleat*-

160^ RccondIi«rioii>Or Cbrifb TniofiK of Pctcf to the WorU Wkieb k Opened Godt exceeding wiiiiiipicrs to be Recondledto Mao i

ihKfiad ftolB^tC0r^:^9itOy%i.

» The Rm }cfvel of CtrriffiM CM-^ wumuy^n put. 4. <■• Wlierein is kneels I What Cbtotentflicm k. x It hmkHUtf m miUfttecj. 3 The Bx^ «iicacks of k. 4 The Eth of the don-Rvy fin of Murswrlsg, and the Ag-*, fMdonsofk*

iG$fit-tr0irflnpi on Le^/f^ 10. '^ WlMreln k ftewed, 1 The right nan-Bcrolth€WorAipof Gpd in CWncrals Aadpanieolarlfyln hearing tlieW6rd> XiONvf ng 4u! Lo»ds fuppery ^ prayer.

4 S^ffltl'CmferrdtiMy oh PfclT. i* t7 Wheitin^ M Aewed, i That dfe Comriaciom of Bdeerefs muft be a-km whar could he bv the Light of Mttaru Bcyoiidthirfe'th^ Ihrcd um fcthc Law. ; A^d^nUe to wlht TnRb'thrtjo(i>el holds forth. To vUchk^addcdj Vbe Mferf^ftb^ft Mm tba have tbtif 9mim h thU HfimO^ on P/W. ]?. 14. ' f A Tieatlfe of Smhtf-mMii^^ i^:WiMrafal k AeWcd, iWhat Earth-if-nindcdflKis !a, iv The great Efil dttod^on VUi, j.pariofche ffitM Ma to iheCteieDooktojoynedj A-TieatiratfHe«iitfg()hariiiMM^ «n# MftkgimhGa^on 6e». f. a4. oid^ as F|g(.|*.^o; '

J Ao«xMM«iootftefiMRh,fiMH fin^ and ftftmh Ckaptoa •Cthi. AopkcfieofJUrfa^* huT..'^TTiV/l

^Aiajmfai»40tiietit!tth,«iEtbi'Mi:« ?[f™

9 The Evil^fEyiist orAtcxcu* ding finfolners of (tOjI on j&b 16, % k to Precloas Faith, on % Vep. 1.1.' * II Of Hope; on 1 f^bn^. }• 11 Of Walking by Faith, on a;

Mr. Burraagbx bk fifty nine Sermon^ oh MMtib. tt. aij %ti 10. Are Printed.

A Godly and Fruicr flsl Exppfifim, on the firft Epiftle of Pefrr. By Mr; John ^J^erl^, 'Miniftcr of thcwofd of God iz. VeSam itt

Mr (I(t^ers on Tffumam

the STtiup, JiU,Direafe mmI Corc:; EffiEOTcriiigthe -Leprofie otSm and^ fdf-lonj «hl» tte Cure,-vilt. W{» dcnlil^ •ad Faitb.

Mr.K^f bbTrcadicof Miirri^ are. ' ■ '

Bjr haiutttirgrd oPif^wkb.-

AaWKfofition on t&e Gofocl of t;he Evaji^^ I lift St. ^Mthem^

MtaMftA

BMfnraed'h ™cr Cole, Trinter

The DiUpliAe of cht Cburch in .YuiMttTioslMiclKkttineryriMd %v-B«|(<m: Sy the Churches aad I chough al the fofacrtntfttflnMinD-Syood th^c. [ctd the NatureiCtofeibfiliaiiMid Dtf-

I fiectiKTi of file DifMlMi. and hod only

The Wife Vtfglaf timf ivmings the Medidoei for the oin for ihesu « Or>; Gods (weet uigqms o(Lo?e to t; pliioly tppean by ihc Jkorhors BpUkk fttacioiisSMit Wiicsag for hia. Poh- / >f. A Sure GiUe to Phyfick ioA IMicd by Mr. Tb$m^' ^m^ ineof Ohynirgvy/ Thwisio Ofi TheAni

\Swtivi f$rm Mit^ h^e VtlUm tf

Ukh. Colpcper, AUcgtUitba

Idi4 if fftSUd Pb^.

Of neanogky.NMim^ tflidllinHi Operatioo. Wog m Anmmaki Dfr fcriptioii of the wholbody of IIm jiri its partSywith <heir R*Mthe4ifea(f% dfOMNifinKcd ftomibeCibidtnldit ofthe(aid Para. In Shi Boohs d Xiahnutf3 trafiflacdl, atdadoenedvhh an hondicd ti|h7 foiirFlfttica'c«hi BBa&^;

»( yifbigm Mu$m ifikiMmb^ M^Whetcin is cxaftly aeficribaiMhft l€Teril Pacts of the Body of Mao^lUo-ftrawd with tery auuiy lamr Bofii Ptatcs than erer was in Kotliu l^dbac

%f A Traoiladon of she Him^^ hB * /iiary^made by Che CoUedg of Ply&l-ansof Imdm. Whcmaao H^oiU

Thel&fraCUenalisflWV'n^

bebg aa Afiroiag^Plnpfiat Ditodk. ; of <he fulnr Hccfaa of thb Naiioiti ; wlipi^O is fiicwad how to cureoi Cdf olf OBoft Difttlca Bfijyi with fiadb this^ oapowlo lofbawfs oni foriboe pcwee <hss|ai Alio iA the fianc Book k iwnsd, U The timo of gpchecbf oL aeAi^ iboth^.Viilg«ir «d A3lologkril^ Together with theCore of tlDiSafes )i The wm of dryki. onlko^iH InrtbeBody of Man. Befaict if Mifli- [ thcai ood-thcfejofcas.. ^ t The Mf tioA of the Works of ihasXteaed utt^t oftnaking and keoplog u OMiati of Wjawmdit>oBLouL^flrm»mnfts,i wtM Coa^oWMbd Ottfc of n9wUvln|r«#0fMUor«ak^.nirridaai\ Hlybi, 7b9«| of oiUngiheJ so the preicoc King of PrmKi. - Abgv^ | didaes accordfaig to she CSaafi^ Titcen thoM&od of thi

:i Thfttfitto.

M ^^ f>rctcniatural diferJer 'of

' nuns body, an4Uidr Signs. 4 Of Medioakieiusi

4 Ofthetrtof HeaUof; -

5 Oftbe general Cure oJFtXftaftSi .4 Of B|»emSlDlla(ea.

yOfFeattri.

•; Of tM DiOaTei: ' .^bfmiddleBeilyDliea&a. .to OfLowetbeUy Diftafts. ' 11 Of VeneflBousDiCeafts. te OKUldicnoIliik^

^ntf. itiidm m Fbsifidt ^ ^prihffi^firmerij puti^ii^

The ficfi Twenty foot Books. Are dl cilkdihe PTitfificf^I^AMb Whgtia h plainly fet forth^TlvB Nmrni^Cf^fet ^ifirtneiSi and fereral forts of ^icof)

tht«dl*lM^4n ^isniro4ftht6MiI4isrf*of« Mb bate been fold ia 0 fory few ) of die Body aOiAadL . . .

«M

^ooh^rittUd kf Ttttt Cole, Printer

%$ A T>in90tj for Midmva, or a Mdi fm 0mm*, Neulf eniamd bftbc Anter Isevay^hotCyind flla* fimd imb iivcn iicw Planes.

|0 aa£»f ii^t rf^^kt wtA a lifsf CommcnL

{1. KewlAethod both of iliidyiii| tnk pcafttiog Phyfi^*.

1% A Ticamc of the Rlckect, bdng A Diinfe commoa to.. CbiUircQ wbcccte i$ fliew9i» i Xhe BQme, 1 TteGuifis, I Tbe S%ns :4 The RcBcdictof the Dileife « Publiftcdl hi Lada bj Dr. G/i|r«'s Dr. BMs ndDr. Kigem$rtir, eradiated iam Ei%)Hhj And concfted. by K. Cul-

II Mcdicunencs for die Poor, Or n^fid CMTthc Coflunoa People^

14 Healtk for the Rich and Poor* bf Dyct wklvHit Ph}fi4%

r

TbeLMdv DlfptHfMi^y b Bollo^ of a kcj^ Charader (aj^atlne. The imim l^ftnfk$i In tudfety I fiml Packet look in'Latliie.

tkL Setmoni.preatbedbjrDi'. HUL . Vix. t The Bcaocy and Sweetnels of an OUfeBcaachofPtacts and Brotherly Aaonanodatioa buddtof. a Truth and Love happily, naitied tBtheChKchofChrift.

% The SpriJig of fircogtheninff Grace in the 1U>ck of Agea .Chrlft Tdm.

4 The ftitfttth of the Saima to Mb Ifbi Chria tbdr ftmgth. I TheBefttodWoraofP^W. $ GodaBwmal preparation for Us

A ConoMioiacion of King 0Mr Mllainpgaiion> ba-^raaoAjBy

triffUmL/uidy thenBi(hopofC4»r<r» fary.

Abr&bams Offer, Gods Oaring : Being a Sermon by Mr. He^U^'bcfott the Lord Major ot Undon.

Mr. Sputjiotvs Sermon ^ *heiog « Tttterir oMR cpcmadce.

Bfifhtlds Ddiveiance /rom thicv

Nonbern Presbicerf j compared ivirii

Ita Deliverance from the Roaian Pa-

facy. Ina Sfxnoiv'on tbe5 ofi^fv.

1^1. before the P«:Iiament. By

The Way of God with hU People in theft Nati6oa. OpenfPd in « Tiiank&iying Sermon) preadied on the 5 ofVwiffik* i6$6 before the Right llctoorable, the High Court of Paniaincnt^ ^TturSHrrj*

Mr. Ffuff Somon before the Lorl Major.

ThefieftandWorfl Magtftfate. By OhMdMSednriik^ Afermoh.

A Sacred Panqyridc By Supbn MmfffMU A Sermon. •

The Craft and Cruelty of the Churchea Adverfariei. ty Maubn^ Vtwcomin* A Sermon

The MagiArates Suopbrt and BiuS den..By Mr. f$fm Ctfiii. A Sormoab

Mr. Owens ftedfaBnea of the Pio^ A Sermon« •.

Mr. PM/iii Treatlfe of Heil. of Chrifft.Geneaiogy. The Caufe of oiirDlvillus di(co« fered» and the Cure propounded*

King Cbml$ \h Cafe^ or an Appea( to al Rational men concerning hia ttyaL .{ A Relation of t be Barbadoea.

A Relation of the Repentance and Converfion of clie Indiana iiw New* Bng^.: .by. Mc< ^fiatj *and Mr.

^^.^mmmmmttttm^tm^

i

. *

THE

CONTENTS

SECOND^BOOK

on ^Mafth

... PmbJ

CnATUi' Sbeweththefc»peand drift(^at wordfint>«rfe29' . , -^*

Chap. 53. Sbeip§tbtritatii meant ky we T<Hf

efCbr^infourfpaftiaiUr/, i^TbeTekfi ofDoUHne. . a. Of Obedience. 3. OfVifdplim.

4. Of the Crop, ■ 4 Chap. S4- CowWJwrtfr, the federal "^oUrines eoncef-

Jtingtbttiaiof Cbrifl to be bandied in ^e fm-i>nng ChMter, '*

Chap. 55. Contameth tbk VoifHne that *BeUeverf mufi not live wi^out « T%, and that of CbrM, andthat for fix *l^afottf* .1. Chrt^ takfsa fa^ heavieryobguponhimfelffor *B^eeverx. a. JTe^re notableiogovern ourfehes. i* Chrijibaibat]»-i»er inhnhandr. 4. Qodbath^orioinlbv^t^H bring topi^bytbe metulberj' of Cbrtfi underim febg-

5, Cbriji bath'redeemed ut. «. T^fe Qtory qfj . Chri^itntMcb.mtb6obediettcerfhU peofiot ,ii| Chap. 56, 9ekeverrmH^pMon the T«kf ef C6wp,|

becavfe/^thar obedience h reqmred iffbem m a; way oftban^ng and bUffnr^ ^l^^J'- _^. ^!

The

'■ ■ ■ ^ ■ i»», , . ■!■ , ^

!««^e*'4**w«^

i

Page fimcbfitffortbtbe^laffin. 2. We cme t^

^Twwbyrt what Cbrifl bath undertakpt for iheni t/jatjhal befa'ved. 3. ^othing^ dotbjb xnucb draw the heart te obedience. 4. It» agatnft the nature ofpntHficatien. $• ft *^ agatnft the end of Chrifix amng into the world. 6, Cbrift h the holy one of ^Tather. 7. tthagainfttbe7latt€rcoftbegQ'\ fttL 20;

U!». ^8. Containetb an ufe of 'Bxbortaiion not to mtfeiheftee Qt^ace of' the Qof^U Seven %eafons , ofweVdinr. t. Its to abufe the befl thing. 2. Itpp\' thecroffing of (fod in his' M^hep endf. 3; It h \ gainft ^ ingenuity of a Cbrifttanr Spirit. 4* I^» , ^ntoftdreadfiilfcanaalttntojefiis Chrift. • -f. bit ^danger<n^pgnaf approbate. 6. It it the jgrea-^ bardemngfin. 7. ^otbit^ l<fief up more ter^[ l^rfor the Vonfcience. . 15 j

Chtp. 59. ^(,4. ff^p^g wtfiom und^r tfyeyohfi of Chrift, the more reft we Jhall have, ^ght ^eafonf of the] point. 1. ^y coming under Oieyokf of Cbrift^ we \ pwup bur will taQod. 2* ^odh ihemorewiOing ^eftfould have our wil. 3. We need not' be carer fuXoftbefuccefioftbiiwr. 4* The foul comes under the proteUion of Chrift. $. We are under bif pro-wfes. 6. Webavethetnoreaffj&ance that Chrift belongs to us. j. Our l^tifts are the nOre UmeiL 8. Vje mare we are delwered from ^e yokg of men

andtbeVevii. 33

Chap-60. Cont^iiAea? the Vfi^tbefirmer V^fStrine,

aniibecher^of^diMQ^^mf. 4^

J^p.fi Shewed) ihree ^otirines in the vpordsy Uamofme. thefirftwhereof (V\z.^ that comers tOiGbriJiareLearners.j laidopmdnidfour^eafons ^eof. I. ^e(p(mfiikeft^lreffiicbkj?»vp^they have to do with an infinite ^od. %. They have itje fear I I ^to^ f^ng upon we Soul. ' 3* ^ecaufe juch \

The Cotittats. t\

Page

> Stouy fe^fb^t befare they cam^toChafi^ tbey'Pt^ere out of tbc way^ 4» Such a Soul dares not truft hk

own heart any more ^^

Chap. 62. CoMdin^hanVf(oflixannnmony to try

two. are Learners tfCbrift'y. vpbtrdn divers Qb^

Uions are ar^vperea and douhts r^olied,.. 4P

Qhap. 6 3. The main VoBrine that Cbrift k the great

teacher ofbkCimrth bandiedjond fixptained, w'tlh.

\. three%eafowof the Voint. i., /He. it come from

the Vathers^oJfom^o reveal ta bh Churchy what

be hath heard pftbe Vaiher. %• Ve kappednted^y

the father to be the teofher ofbk Churchy 3. tAlpo-

jyer, Authofityj^f^ccefiof other tead)^rs k fism

feiwi. , j7

Chap. 64,. Cbrifi teacbed^bk Church three feveial

tvaies. i^^ybkWord. z. .Vyhk Unifiers. 3.

%fhkSpirit. . ' " ,.,62

Cl\ap. 6-5• %ig^fpedai. Leffbns Chrift teachetb bk

Church i,th4tpi?ene little l^wwn before. i.Tbcab^ » foluienecejjity of O^egefieration, z^ Tb^ infujg^ci''

evcyof OMTown^Bijghteoufuefi for jH^ifkatton^' iy V Sislfdenial 4. Isfortt^epiiiltQcpme^to^ifj^father* . 5^ Tbe^il.oftheSinofVnbdli^. ' 6* Tbe^iri-' tuMnefi^fthetatv. 7-^Vja^ine^inperJtcutioji*,i* ■ %be Qlcry of another life., ' \ ' - 64]

Ch^p- 66. Shevpetb what manner of Tkacher Cbri^ H

in fiveh Particulars, i. Chrift Teuchetbthingf of • Aln^Sr^i^urfijhmoiiherf^ 2. Ourduln^ti m

. hinderance to bkr T^shivg*^ S-. ^^e teaclietb the . heart eff^uaHy. ^fReteachmfuddiinly.^^n.^

teacbsth vpilhoUt any mixuire of error. ,^ .^j ffle

Irndsintp^aUtrutb. 7.Veteach&h.ej}frtafiir^f.^ Cfaap^ 67 • jUjewing that Chrift k dm^Tiacher isiife'

yoen^^^Hs.. i.^^'Hedoth mttedcb in (iifl^

a^iflere lyay^ 2- ^^hnof proniokgd.t^itb w Stl*

neiiofbh SchcUars* ^. ^e k^a'patient^Tt^^^er..

The Ciintcnts

i

"1 I ■

. Page

Ue h vQilling to T^acbthitipf over and over again. 6i V^ ^ncouragetb the lea^ beginnings in bk Scha^ lars* 7. lie fwee^ens a.l his intuitions vpith Love^ . * ^ J84^

Chap. 68. Sbewetb Chriftto be anhumhle Teacher in Seven Varticulars* i. In that be wiU Teach at aUj fjich Creafuresat we be. 2. lie Tead^eth the Vo€^r and Simple ones. 3. HefuitshimfelftohifSchol' lars. 4. becomes in hit own person tO'Teaeb- 5. Tie com^s to Teach unfought, 6. Tie Teachetb ut oifriendu y. ^e Teachetb by hit Example.. 91 Chap. 6yf,p^wt4Wffe the Application of the former DoUrineinfeur T^iirticulars. x.We Jhould blefr Qodforfuehgle rious means' at tre have to bjufvo bit mind., 2* hereby are the Saints ^o/tored^ 3. hit an horrible thing to continue in ignorance. 4. Thinks ndt much to Teach others* 96

Chap. 70-i jipplication fivey Tfonor Cbrift at onr Teacher, i;. '^fteeming lAghly^ of him.' 2i ^ygiy^ ingupouf^ftatestd bis Service.' 3. fBy Cleaving 'tobvti*\ 4- In'bff^tnifters.' \ 105

Chap* 71- T^je calling of we ^inifters ^ertedi and^ * Qbjt^ions^hfiipered;.::- ' ■ ' iio

CJ^ap, 72. Tie bcwirii7g)i^X^brifii be^un in^fevtn tha^ersy"^ herdfiirthef' proftcHteJt-m thrie-nhLTti-: cklaKf tnpre* t- ^y^EntenatningbitSpirit. %% ^y ^ .Imprbvpig^bfi Truths j. ^y tbe^bglinefsof our jConvarfation.^^^ '^ ; ^' tij

PBittH .73I !Cj?>2t^Wfr 4^^ p>heatn^

^ X^^riki '■ ' *' ,'; 'tv ' '*.ra2

Chap. 74. SbetP^thUhat tW©i/d>fr>:-(f Cbfifi Hn

tbeirTearnivgy n^ould refembleCbrijfin kh Teach*

. ing.,u^inmef\7igP..2.,InTiUmitity. ^ w6

Ciiap- 75. Tpe ^dint intb^'fpmer^Wa^erfunber

I':p^iffkiited^ 'Mhd'fitfi^batify^ytbifi -Xf^w^efenj?

"•"^^I"

"**wr

Tl^)Ci^p€rQts

Bage •MP' 7<S* ^^axwrxofChri^nrn^hemnK'^hm they

. <^«w \<^ t^ VQQri* I, In, nfit fo much of rcijhi^g th^t

;H^} tfufh^WjCr^ no}Jo* 2. ^rct not at truth.' 3.

Qajhitnot off. ^. Uppofc it not. j. Tijrdtvit not

4way b^cau^e itfiiit^tiot^yojir turne* 6. ^aile not

4tj^tfw>(?r(lj. norfpoak^Bvilofit. 135

<^i<F* ??• liC^iCfs ofChnji mH^. he humble^ 4^

, :.|i^t iwwifttjr cxplainidK'i fhimin^ tf)at tl^ere ha

,faJ,filwmi}tU]^t(rbe^a^ ' ' •• 1441

Chapy 7 i. Layeth out the true hnmiUty of Learnerf

iti%iYh^^articular^. i, ^efetifibleofifsuorance.^

, J. OfVwiie^r^k/nefitoLearn* 3. *Be jbi/iWe 0/

- 0je w^thorityof i^e word. 4. ^al{€ heed of caviU

Ungat it. 5. fjie willing^ to leamoftlje meaneft* 6.

Comet^itharefolutiontdyieldtoAeTrutb. 7. fB«

jenftbk of the continual Tteed of Learning. 8. ^iw

ChrifhallibeQlory of thy Learning* p. Let not thy

iqio^le4gpifftbeeup. 148

Chap. 79. Sheopeibo$4tof\. John^ 2.6. Tf^a$ Cbri^

teachetb m. bybk^ example^ 'the textexpUuneA.Ond

tke parts laid open. 154

Chap. 80. XioOuChri^iansmufiliv^mChrifilwed

^ tfnak}ng him the pattern of their Hves^cdnfirmedj and

(^afonsoftbefame^ i ., SVehofveunionwithbinu u

Qod loves ii$ai he iotb hif Sm^ 3* We have ^

Spirit of Chrift. 4. CJjrifiisns are the ^dj 0/

Chrfft. .5. Theyarepartofti)efuUnefiofCbryi*o

They are the Spoufe of Chrift. xfiD.

C^%:p,ii.Wbe^einvpearenat tofottfiv^ Cbtifi/ff^^MP'

. ticuiars laid dotm, and domts cleared^ and ^bpi»

tafolUn» him in things indifferent. i (7

Chap. %%. fHra? Chri^ns areto fcBot» Chri^ in

tifeQeneralcourfepfweir lives^ inmtpatticulars.

jg^ liecameintoi^ ^arld/ Yi^.-1. Todotbe wiH

0 ihetruA.,2^^e

mdd^rftdfy^ 8«

Be

71i« ContcAte

Page

PMi 'very fpirifuiU in al hit ConVeffaHM. 5. Tfe p^aUfi VnhUmeabl^ 6. 'fie wa$ Viwvtrfal in hk ObedUnct. y. Ve voas petftB in bh way. t. % fP4^ cop^ant in bh Obediencef 9. Ve woffaithful in bh houfe a$ Mofci was, la He jou^t the glory ofbh father in al he did. 172

Chap. Sj. TwoVfej^ftbeformerVfiint. i.OfTJu^ miliMi^m* z. To be^riH in our lives. 183

Cbtp. t^. Cbriftpur Pattern in particular. I. In thebovpels of mercy. II. In low to bh^^Enemies. 185

Chap. 8$. What kjnd of Pattern Cbrift is J opened in) wineV^ticularJ. i.Tbegreatriefsof Qhrrfi. 2.Tbe Wifdom of Cbrifi. $• w h good. 4 Cbrifl is in relation to us. $. 4le is Lovelym 6. fVe depend uponChrifii and expeH much from him. 7. Chrift is very fucce^ful in his pc^rds. 8. Tbeexamtk of CbrifiispropoundedtoustpfoUpw.,0 MChrijtians foUovi?hmy wbicbibatJ:} certain Limitations. 18&

Chap. t6* further ^afins why we fiyauld makp Chrift our patterns at. i.Chri^H the beji ^Example. . t-liemo^konorabltexample. ^%eH themojifafe example., ^Hek tfoe mo^ unertinjjsxam^e. 5; in ^ ffilh^ingofCbrifiwefoUowtbe'T^^^^ x^f"

Chip. '%Jm^ ^e^ u Cbrifiian/ oifgbtto.be an exmi^ to^ersy 2., Lool{^upontbeMample of Cbrifl ^ove 4il<QliHrs. 19S

Oiiip.89^ Ufi5^3. follow not the example of the world, m^d^nng. iv %^at all men naturally are enemies to Qioi. %. OfteUigo againfl their own'lighi' 3. They w^fiUbfO^ ungodly. 4. It is apghling of Chrifi. S' V'etp w^in the ^ight way* 6. TofoUovt^the W^Mi/^aJigKi^farcbild 7. Ihe^yfleri^s

.^.QedHn^S.m above tbemedch of^be World. ' 8. h ithafignoftbewant of tbe^tar of eternity, ft. Of

The Contents.

ourjms. II. VjU mere to leam the examfe of

; Cbrifi'and the SainU^, «• ft «r Makifi ae ex-

:fdkncyt)fa£hrifUdA^ i^.Tljereitd^affltrfbat

. .fydjiJh^Tlmijcariyy'ii^^^ cn>SiYigef^>yprayery

Tby will b€ done in the Earch> ^4?/ 15* hha

fig» of ^»c vphofe^ame it not Wrineh in^e^doi

: of Life. ^ >' V, ''-'. 204

Chfp.89^ Dod. Meel;Vi^ift/>at'^i'a»S«Ik^ 9^^

^vpberdnCbrifiiatis ought tfi imiiateChriftMe^fi

explained^ tbefsv^ral kptdf ofit^ andtbe difference

betweenihem^ , \'r ' - ^ 218

Chap. 90. That Cbrifi it fMe^Kp^oved and explained,

- withthree^eafonspffbe.^oim* i. 9ecaiife of

tbebolinefiofbknaturk a. ^ecaufe of the infinite

fdtisfaition be %4d in himfdf and the Vother. 3.

Hewatiffinitl^wife. 228

Chap. pi. Three Confeyiences, of the former Vo-

Serine* i. Torejoyceinjomeek^a Savior. 2. It

kagrievout fin to proofO^fomeelia Savior. 3, An

excdknt brave Spirit and a meekjpirit mayfiandto^ gether. , ZiO\

Chap. 92. Leam^el^fiof Cbrifi, J>ecaufb ibeVa^ ' rtw delights in the Med^nejl of hit Son. 245

Chap.93. JLetf.nc!fCferi/Ito t« ^e^totpordf Qod, and ^je ^oint opened in feven Particularf.^ i. Uht}en(jodfljevfifhimJelfaeanenmy. 2. Whenm tbepreatefi anguift) ana trouble, we find no help. 3. Jvben roe have fought (jod long, 4nd yet he dm not bear ut. 4. When after nrndi meianf the heart grows worfe and worfe. 5. IVben the LordUnr ploies ut in hit fervice, and yet we find nofueg^ 6. Though tilings grow worfe after p^havetn^ted in<jod}word. 7* Wbenwebavemo^Bncour^ge' mentin our dealing pritb i^od, about our etenial

Chap.94« ContaineA^^reenXeafons of our ^M«i(pefi

towards

rv

The Cbiicents

Page pwardf Qod in QeneraU u Ti:'reby Qod'k Sah* Uiftid. 7* ^BernAy vt^ a^e be^ed in our Vntie^ ^ toi»ardr(j0d^ 3» Vreby amSionif^^^ :

eafie* Stcondly^ wbmtbe Soul vat}? to do MthQod., about itf eternal ejia^e^ th^ tte dtt to he ^eef{f t. \ ^ccdufe flow the Lordfiewf bhnfelf more in bh Qlory. %• fBecoMife now the finner apprehends, its ^ oppA wtetdbfidnefranddoJigtr. ^. 9eejufethejirvier H noj» ahouttbegreaitfH worl{» f • He h feef^n^the greatefi ^ercy from Qod. $• It it Gods areatefb, fiimefofibdnethy Veart'inaffiiUionr. 6. ^ecaufi ; now tbifpirit, of Qod k more mighty in theey and it ifagetateandteniertbingp , 2$^

Qlap. 9 j. life Ofrebul^^ to tbofe that are of a froward . VJpoj^iion tomardr Qod^ and who they areiA When in trouble of Confciencey dofbt^ ordefpairof meriy. %• Tbotinhoubleofmind ha've no Heart tcd0anyVtity. v 3? Tbeyfet upon duties in an angry fretting ^mor.\ 4. When V0 k'cafi off 'tnananger;^ 5. Wbenwearecrogedinonetbin^ th^ m cafi op^ay aU merdes we rfiig^n baife. 6. In CfpffeiAatcpmeimni^diatelyfiomQod. 7. To be frotvard agoing any p^rt of dte word. S. j9gjinft

^waiesofQod. .258

C&4p« 06. Shew^'bfbeVreadfu'nefiofthkSin^for

i» U ki^ldnettitgainfi Qod. 2. It argues much pride* 3 • It airgues bardn^s of Heart, f^ltk con--trary tofaitb* \* hk nuiin^ and notHnggot by it* 6» Hfurfoufer cannot be healed ibat ate wounded^ % the Lor^mU be froward tofuch. 8. It wiit atla^turneta^ifpair, if not lco\ed ta. 264

Chap.' 97» ^dhf and hefpf dgair^ the former Sin.

u ^cmtWttCfd^tbkSin^ 2^ Confider ^yegood-

n^tefGodin that there k a pof^btlity for you to

proiidef^yoHreverlafiing^Jlate. 34 hicftQod

, dear l# titakf^ way for mercy. 4. <fad both been

I

•

^Contepcs

\

Page

teiamtf^ Aee^ ^ Jufiify Qod in sU -hk deali^gf*.

Q^ Stttbfexampfecf.Cbriftbrforeycu 267'

Ck4p.9^» ^ei^pifitoi^dr^fQodfur^erekemptifoi

Oup. 99 DoA; «;^C^/?f4m*Mjbr foBellfec^ta-Kptfnlr fbem Aey conv&(^ti>iibjVran)^ -- . 274

Chap. 100 WberAn thk mge^ficmfifi/ifpenedj mit A rfce allaying cf Jigger in S^x Tartioitari. i it crdtrx anger to ihi right Objeff. i Jn r^i^d of At Time. 3 Inn^ardof^enyieafure. 4 In r^rd cftheground* y InrdbeUeftbeexercifiofiH 6 Inre^oftbe'Bnd ^ ^^^^177

Chap. iQ I O/r/Tf ordering Anger in r^U of life Ob* je9. In twelvepartif.ulirs *a8i

Chap. 102 Ofatlaywg of Anger in r^pki of iiwie in diwers tarticulufs. i It h not faddem a *U«-feafonaole 3 ^or Continual 2piJ

Chap. 10} Of the or deringof Anger inre^U ofmea*

, Jure. I Tbatitgonot1>eydndtbecaufe. 2 Ti^t

tt]irow riot too bitter, f 5 ^pr too fierce^ 4* ^or unruly. 5 l^^rCr^elL tf Tiar fp angry in oar omt^ a^intbetbingfofQod 300

Chap. lo* Of the Moderating Anger in refp^ of the gn>uridf and ehd. i The ground m$t^ riot be JbfMl* • I 5\[of^cirfr. thefeveraltoorhin^f voherehfto ciu^ Arigery kfet out in ^igtjtVarticulari i It mdi^f JHtm^ri>earetoogreattobecro£id. i ^ tlnnk/ himfelf too good. 3 A proud heart mafysbk toil ^ ^ule of bit aUionf. 4 Vehatbgreat aptnr^tnfi-onr ofhimfilf. $ ^e tbinlif^b^ do^h ^^Ugfo. tf VitbiyiksbtmfelfdntyoUgtytto^Jatii'jied. : y «p cafes not vc^bat fthers fuffer. i Ve tbifi^ it dif^. bonorabletopafibyatorong ' . 311

'3.105 TbefecdndQroundofjt^kinorMMtt ^i in regard whereof^ andibtfeveir^endfifit^ atlaytdb)metkjitfi ]^i . .31*1

Chip; to*

':.\.m;

V^.'

»-*,

The Contents*

■^■^i"*

Page tp% io6 OfihfiffMtof^afffnu^ Jt»g€f. i« It ^mdlr tbereafm^ 2. b Vifyuias ibe biotu 3* It l)i^tr\M dlvpt ccnverftPp'twaU. 3^0w

Chap. I07* Oflhefour TffMfofAnger^ thMit hin&rs iA^od. u^Vrajfer dndthe Worjbip cfifod ^» ^fmi^pfuf^^Sullen. ^ 347

^tp. io8. OfAefifdyand ftnh ^feU, binderh^ reimfing (jood* \And deceiving of the Qood we kanfeb^re* 33$

Chap: ic9» Tbe^ettOf^lBffleSk of Angn^iu That it ^ tofijMalmftdarUeof Sin \. u It makfif ta Vltein AeVa$e€f^d. 2.^Bjnifi}eih^fearofQod. f. h r^ardetb no rekmonm 4. It mttktJ' def^ralie. )• b eoHfeth curing and railing. 6. ^jiorrellvig andVigmng^ 7» Itnud^ a ^rangfidifference }k-t^mtamanand'himfdf.. 8.^ l^M reveagfuU 9^ Itaifconfer/SbanLe^ . 3^8

Cktpw I io» OfJMe^ff atb doth good pofitivefy^\ aidAeexcelJgruj^$bereofmmanyparn^^ It

ifibegloryi of Cbiift^^ 2.. Of Qod tibe Vatber. 3-Of the flW> Gbofi. ^ It f^ a principaLfruit of ibeSpifiu ^ithtbe^laryoftheThfcipiesofCbri^ andofVlpku 6, Ukifffreasprice wtibQod^ 7 lt:iiafrmk€f^&^iott^ iS^

I)

Chap. X i r. Of the exceRem promifer made to QUe^V nifsinScriftmre, and the Text^xplained indi* wrt ^srtiailarrf a^, i. They arekspt from Law fittU. 2f They do not ^Exajperate otl^rf. j* O-tbersJirohAJo.wrongAemi. 4.. ^beji enj(^y iobat Aej biowi,i0edy4^ -5, O^err Love to d^al with

mm

Tile Coacencs

u

dUBMMMMl^nP

u til VmiberCmtUkrMtUnf if tfa

xialfegardoffudj. t The mget^^imen "

Chtp. 113 Tnbe txcSauy cf ^fekjiejl cominuid it ^igto fPamadars more, i ieirtf commni|{ | Grace 2 It argues a magaanimouf Spirit. | tVifdonu 4 It gracetb cur catting. %^tj^ive» Mdnfanta^ agairy^ an advetfarym 6 There ly Vfe of it. 7 It keepf continual peace, t* It mal{i^f eminent in all owergraces % to

Chap. 1 i4Ti« AppUcOtwn^tbe VhUtine cf^SM^ n^ in Two ^and^. i hi rebul^ni^ ^emij^ vpant,it.: wherein^ impediments ^tt arerimoh ^ed, ^Vangereffroivatdnifilaid open% mtd fftr n^ain^Bipafonsfor itanpfpend 948

Chap. 115 Viuvers o^er Vain <^leasfor immodirifte Anger tal^ affray and Anfipered 401

Chap. 1 16. An ^Exhortation to Wfedfp^ and wfibom it dHefly concerns. Ar^ t. Inferiors. 1 SuA 0far4fje(ynedte!gaberhy^bondsofnaUir§. } Of ^Marruige. ^inpH\dulk^fervia. ^ Swhmhane opportunity to do good. 6 Such at an proud. 7 SuAatdreinagtiXhon. 8 Or troubhdk ConfH^ ence. 9 That baive muApfeakjii^lmtbemftwr. to Thofethat are ef^d^fiermtt yiMi^^ 4H

Chap. 117 ^eansof^eefqu§. x Vrimti. t ^fp^ nevo the Covenant dayly. 3 9e 9lMia*M/Mr piNrt is pafl. 4 ^eivareofUx1f€pmmig€f Vafion. 9 ^iiil{e accoum to mset vri^ ^Provocations. 6 Can* fiderAyVrailty. y^^feppoacetoiri^^oJUt^ member that nothing can he wA dmrn » -^bipBr* 1 9 Turnihy ajlfJ0ions anoAerway. to OoMrcj of many bufinejfes. it. ^BetcareefCmriofity- ta{ ^econvituMuk better to fi^wndomrmg^ sa) 7{peptbelXeartSpiritHaU i* ^MuUttfynotPoords.]

'•

CofltMCI

■A^Wg/

I

1 • ■ i

^-^y^JyUrf^ocl |61

CHAP. LII.

SbeBmbtbefi:^»iddrift4fihttiinrds inwrli, 29;,

|Q N D tbuf we are come co the

* finiAingofchic bkflfed promife

« ofChrilt, to^TeReftutKobii

' pecml^fioendevoccobelpyouc

II Senas CO have ReA in him in

, dR& troublerome dmn, and

< yet youmnft know, when alt

i| iNsirdone, (bou^ Goddoch

L ^)«n of theft 6^1 bui-

■dna, y«c mark v^t fbllows,

tiApii^YoalCupimyok't yoatmy tMttuiktaVnenaw

aiywKft, Dowlamfii^ add 1 may take liberty. No,

AewtyienwlWdSThit foHki^ fc, Taiemyroa^upon

foirJb);M!fa&*B/^^iiMr Staitsi, '■ TheiVb tliepro-6m oier agatti» wit ten {xanii&d ijpoA thftfe teacroi, dii(C:7oa^w«iddcake<C(Kiftr Yiialc upon ybu, aodfot

?

ZtxrTdSi if Thrift.

-.. -'. •*.

-the wane of tli irffiany p eople have lit tie Reil jH theit ;fpuics,ycu are beleevers indeed^ bSuc iscfie^yoak of Cbtjft 'uf^ ycur'^nedr, yrkf^re b>4i4v^^ ' 1 W ^ ybu learned of thrift to be meek and bumble, As i|3^ (hould fay, though you be come to me, ahdyouhuve fome Reft ehat you flial be faved in the gi eac day, but 9s for the Pveft of che fweecnefs and^comfort that you have in me, perhaps you have W>c|ti^c.^£)'hac is che meaning of ^he fecond reft* The Hrftjs the reft of jufttficacion, and fanAificaciorK and Jo glory heireafcer^ buc tifi reft dac follows now in the i). verfe, that is, che reft of com-jEorc, and cbereforb ne faich,^<:ome and cake my Yoak upon you, and learn of me.,.for lam.meekandiawlvio heart, and you fhal find reft unco your Souls, Beiee-viog in Cbrift, choii^k brings fome reft, yec it brings not all, we muft add colour beleeving in Chrift^ (be e^king of his Yoafe, and learning^ bim^ ta be meek and humble as Chrift was,and then we ftia 11 have added al the reft that was befqpc> tl^e r^ qi^rc^f fi^ iiiil2bi)ft#

Chcifts invitation of I^den burdened fitiners to com to him, with che promife of reft, you have h^aid opened at large linco you, but npw ch^t tbofethat.ifre bur^efied ind have J reft tyromifcjiuqcQ cheb^ colgy not; *"* ^^^'

live as. t1i|ey lift^ looik aiiH >ie^ltg£titly/

I theburden^ therefcxe Chrift adds this exhforcatn^. iinco

bis invitation, ^ah^jnyToo^Hpmjfoiu^ Indeed^ I

this muft jw myy^{j,yi\Mi^p^^Ttf^^

The^ToahofvCbt^.

I

Itoccs (hem to learn of him, propounds himtelf cobethe iipacterQ of meekrefs, aod iowlinefs, lam m^ek^j and hiiflf m heart. 'Fhe ^ear^ft example for mc^knels and lowlinefscbacever wasinche worlds and if you do this, then the promife is renewed, ' you (hal have reft unto your fouls, you ifhal find the comforcofche reft before promifed. 6uc here ther^ is an addicipn unto what was

Etom'tfed before, it .was only: And Imlgtveyou ^ejl, ere ic is, \Miyou jhalfind ^e/J unto your Souff-: And that was thac they might not think, that • when they were come c(^ Chrift, chey fhould then be freed from oucward 'trouble^ No, Chrift intimates in this, that though you > I be come t9 nie, you may meet wit h much trduUe^iqlii ^ j the flefh, much ouc^rafd trouble in rh6 worlds ch^efg^e I I tlut is not the reft c ha 11 intended,. to* deliver your ou c* I Mwd man (torn afflidion, .you flial indeed have reft unto your foul ^KHigh under afflidion, the reft that I promifed before is reft unto youc fouls,* though youftioiUd indure never £6 much Croid^ie c^ your bodies. . And that thofediacGometoChriftintghtiiotbe difcoucaged, and tif^ bleftedSavioTy what help haye we bece^ We were Qoder a burden, thou didft promife us reftbece, but .we iiit»ft<oome uoder ii Yt>ak.nowv ir.jfoem^^ andanoflier burden« VlfaeiiBfode faftbCHctfty cotake oftihat Qb^t&f on, intbfalaftwteds oftbe Chapter, ^y H'ddliiHafi^^ (mimyVxrdai ari/^f, It is true, you muft notilure «i(bottt a Yoak,; t^ut.this Yoakftulbean eafie .Yoakfio you, cafld tliougbi ivilLgive you^reft ftom che.bikdtt pu.wfcre^under. befio^e]. and it & true, ypu muffioome Qude^afiotber^ i butiia^ burden fldl be aJighcbumtoitd yoii^vit^d^fawyou^iiertbeicopi by this iliort parapbmfe of thefe two verfes, the meaning of the Holy Ghoft in wieurocosi. * ^.; .: ;:,.• .- . ^^i . • -^ 7. A

.

.fii.'j'

'•:>/-.. . " . V '!»-...' if'

.■rfi 1*;^.

"-"-' -'■' ■ - I

-4

fbe rpak if arifi.

♦♦♦♦♦♦♦♦♦♦♦♦♦♦»♦♦♦♦♦ I ♦♦♦♦♦^♦i

CHAP. LIIL

'^^m»etbix4:fdtk meant b) the Toak(^f Cbrifi in four VarticularSf i. The Toaktf DoShine. z. Of Obedience. 3. Of Vifcipline. ^ Of the

I

WE come now to tbe more diiliDft fpeakiogof cbem. lo the wocds of this 29* vecfe^ yoQ have a double exhortaiioo, and a prorotfe. Tbe double ex-hofcation ts. IPiM^TakfmyYaai^^Mpmyou. SeoDodlyt Learn cf me. The Leffons are cwo^ Meeicoe&^ and Humility: Varlam meek^^nd hvpljf inVearK Oe we may have a further confidctacirm of chb Mecicneftand Humility, drift propouodt bimfelf as to be tbs doftor of bis Chucdi» and that be may iocoucage bis people CO Icaro of bun, he ^copauods btmTelCas meek md lowly in Heart. Ai if be ihould fay^ I am ageocle teadurr, lowly in Heart and odeek^ lwilflKSiirmyfd£ oieek and lowly in teadungof you. Sotbat,.thia meek-nets and lowltnefs of Hearty either bath cefarcnce unco ttaequaltfication of Chrtft as a tcacbtrt. chat be is ooe that wileeacb thee this CKeknefs and lowUoelii: octKe^cbejr ace a^iacifiat ton of what fpecial tbin^ we are to kwn of Ghiift, cfaatis^ Meeknefs and Lowlmefr oCHesty and cbm the ptmAvhYimfifdlfindViffiutti^^mrSeedf^

Now ^ cbe Fitft, Ttf%m>rMf*Thaciicliefcft Exhorcicioo, we anift cake cbe Yoak upon u^ cbe Yoak of Chcift. Wbac is chit Yoak of Chcift cbac we dttiil cilte upon us} laterpcecen make a fiour fold Yoak or Chcift CMC we muft cakeiipon us.

Firil.1

. « > • • —• -' ^

Tie ToA •/ Orj/f.

$

Firfr^ The Yoak of Doaritie^ M indeed tlie poftrmeofcheGofpel may be called iVoak in ihttie-

e, bfCittfe it doch carbe the iintuly lufts of mam c, wbkh are lemaining to prt^ evea in beieeven, diere ace many lufcs chac woula be unruly, were icnoc fiicthac ebac ts revealed even in tbe (jorpel. Chrifc hath a Yoak fix the cucbing of diem« There are many rrudv, ifttheGofpel; not only in tbe Law, but truths inchfe^ Gofpel, char are oirbert of tbe lufci in tbe Hearts of men and of 4ielecvect. Now we mufc take up tbe Yoak, chat iff if there be any cnitb in the Gof^el, chat comet moft dofe unto thy hcait, or makes mofc againfc chyfia and would curb thy luft^ befurecoyeiid to chac truth benotk)iCb coreceive in chac truth, and acknowledg-and bdeeve k» There ace many truths in the ^ofpcl chat are ODC io dire&ly againfc the kifts of mens hearts, and do DOC fo curbe diem, and chofe truths are received generally of alls there nnbomofition of chem. As for inftance IT, tbe DoAnne of the Trinity, chat there is one G od, aodcfaceeperibnf,Facher9 Son^ and Holy Ghofr, here's DoAdne thac the papifts have all been Irrongmain* Hnen of againft all Hereticks wliatfoever. AD Fapifts and oibecs whatfoever, have maintained this, and yec tthii is a great andFundamencal Doftriue, cbe DoArine of cbe Trinity. Why jbould they be found right so this Ddftrine^ andalwaiastomaintaine ic? And alfo many other aue DoAxines that we have in the fcripture) But btcaufe chis is a DoArine char doth ntecaft a Yoak upon mens lufcs^ this DoAirine doch noc. fo dke£IIy curb dielttfcf of men, bur a man may acknowledg this to be a tme Doftooe, and yet che lufcs of his Heart may ftil CQdtnuer And fo there are many Do£i:rines in the Gof«i pel, m cbe wctfd of God revetfledy chat though a man dodi icknowkdg the tnitb o\ cbemj yec he cannot fee how cbefeDo&kief make aga^nft chefmfuldifcempers of his beact. . But now chere are other Do^cines chK oahe aninft die.fiofuldiifcemDei^ ofaaaaol hearer ibat

^

'^tS^^^

u " f

The Yoak e/Qhri/l.

caUs foe fetf

mocufitacion, and tb^ Hk^ dgmt

chefij cbe heajtc of oian i^verymudioppoficciificoyibii thafe ar^ Yoak95 thoSf that are af^infc Ceccecfint, and ! foi: (be pqwec of godiinefs. We have many men tlisic are.' pxchodoxv chacis, chey bold rhe acticles of the oreed,], ehac are no A^i/os, ihac bold Cbriic co be xbeSoivot . God|i,ibacyqc^regrcicenemiescamanyo:berccucbsthaCi i ace^i(VC))e Gefpe], ih9t'e,criicbs in cte Gofpel cbacarr • Fca^ica I l>0(l|f u^es, ct^ic i$^ thac ui f^ rbe in »&intf; pi ai • tnam Iffey fu^b asce^cbmh u^tornsake coofctenceot our ! (bougbrS) a()d being every tbougitc> ip(0 Capcivtey Co che I p^edienfeofc Cbritc, boic ^^/ic^co^cakd m rheCr Dodrihes. iir^o our CpnfcieBGes and l^aKis* und 1^ wdbn^^idlay dbej bpndi of God^ AucjiorityiL)!pon(Aif£oo{cieitf0ii{bac ir levealed in (uch Do^cines 9$ C^heie ajre. ;Take cbis Ycak of-Doftrine upon you^ th^^i^ when.you heac anyt Dodlcine or (lurh revealed.oucofithe^ordi chacmato I againfcany Particular fin tbacyoulivein, and ihir|ifg« eth CO the greacefc fie j^n^fsof godll6e(s;«beifure coaecehe (bis Doftrine incoyour tiearc^ and^'db noc cattkouCy and do noc fay, I acknowledg ^he Trinicy^ and cbearti-cles of my Faicb only, bui; if you would be orue b^leeveis, you mufc caRe cbe. Yoak of DoAnnc!upon.| you. . • , :

. Secondly^i Another Yoak of Chrifc rhac urcmufe cake uj^n ps is cbe Yoik of gbodience- As cbe fixipcure r^icb, .fecvancsareundeccheYoak^ tbacis, tindeccom* n^nd/bac is a Yoak co fleffi andbloOd wbale ureare heoe, i d^edienceihal never bea Yoak 10beaVeqi andJberealfp^ cpagc^ciousbearc ic )$.nocaYoQk.. Buc aYoakkisi. faicb Chrifc^ it you wouM Jlave KtfcuncoycAirloidS)|' yoi} mufc be unider my government^ you mufc haverbej Yoak of my auchqric/ and.gpvernnteiic upon youj hearts. Ycm mufc noc chink co go and live widmc.' rule, and Wichouc government, buc you mufc waknc*; cording to cbofe rules oTobedience chic ace revealed iq (kt ^ofpel, take chls Yoak upon you.

'I

The Took ofCbrin.

7

Thicdiyy Another is, Che Yoak of difcipline, we nHgbcpuccbelecwocpgetlier, biicyec chece is a further confiderairioOy obedience is genecal to the commandi of Chiift as a law giver, but now in that the difcipline hath a more {pecial reference unro the order of the Church, and Imake noqucftion but chis is partly in this fcripture intended^ Take my Yoak. That is^ when you come to me^ and profefs to be a ChciHian, thexi you muft jt>yD with ocher beleevers, you n;iift;oyn ycur felves together into'abody, and there ycu muft letup thacor*" (Ser of mine that I appoint you in my word, you muft there live in a fpiricual fociey one wich anocher, and cake heed tbac you do not give any olTence by a icaodaious life, and if youdo give offence one co anoxbtr, you muft give fatisfaction one to anocher, iatisfa^tionioanyof-fenfive way• You muft not think it much co give latis-fadion co any brocber that is offended by .yuurloofe CoDverfation; and likewife y c u o^ufl be willing co bear adinonicion by another privately, and if (bat do not do it, you njuft bear ic publickW) Yea, you mud acknow ledg my authority in the afiembly, the fpiricual iociecy thac Y^^ come. CO ;oyn wichal, thac they have power in my name co caft you out of tbac iociecy. And if yoube caft out there, cobecaftouc fr^ the partaking of mine ordinances, and (bis you mull acknowledg co do as an ocdinaoce of mine^ as thac chac muft Yoak your Cor* rupcioQ, and y 01) muft be wiUingcocake chti Yoak up*

Jon you. . :'.. ,.. -. ;

. Cbrifttans ^uft not fihihk to li^ae iitliborty, and VxM^f snd not to be accountable co any for cheir lives, but abey are to ;ayn in fueh a fopiety; chac chey may fo fecupalltheordinaiu;*s, bcoctei^ly pdmonicionahdaa-thoric^ and the ordinance of cafting ouc thoie.:chat ist , unruly^ and the ordinances of che war(^ and of the fa*

1^ cramems* Now this is a great Yoak and ir doch mighci^ ly Yo^lc <he Corrupr Hearts of men, andbecaufe tc is fud^a^l^oak co keep them wichio bo|ind% ihisreforeitis

ii i',k t, itti> ■

i

TheToakofChrift*

■■«-

Icbac the Heaitt of nien *e 4o of^pofi^ ittitci ft. And ^ howfocvcr rtve^re h«h*€en a ^eitddl^rfgbirftinthiii order of Cbrift^ yet do doc ihilik thatlfpe^nowcoi you any new opiniai), buck is that, fcyr ought I know,' cbac all the godly minifters, ar«i podly peopk in the j Nation, chat undetAamt the ^$y of Chtitt hold, the fiime thing that I ftowdo, Thrs^vH be made apparent, however in the iiKina^ing o( ictfceremay be fomediiFeF* effce, that this al] Chrt^i&na are bound to, rolH'eina fpiricual fociery and axperarion^ and not to think chat every one muft iook ^o himfelf, and nd brother harh any thing todo with hini) but to Itvd in fuch a Ipiricual focie>; ty;, whereincheyare rofet upaltheordttiancesofChrift, wherein they are to be accounrableone to another for any fcandiloir: offence^ and robe w illtng to receive admonition piiuace andpubltck, Yea^ and to acknowledg the authority of Chrift, and CO acknowtedg, that if thty walk ofFenfivcly, a nd do nOt reform, '^hat they are under (ibecenfureoftbefociety, tobe caft oot from the ordi-nancesof Chrifl', and to acknowledg it tb be the powetof Jefus Chrift, and to fear it as fhe ordinance" of Jefus Chrift, and lb ro walk watcWtllly bvcr-all their waitt. This itaYoak that all carnal lifearts cannot endure, buc yet k is fuch a y oak, as |^1 (hat are godly dc defir e, many! wil acknowledg the yoak <if Dodhine, to receive aij dodirioes in cbe wofd, and to receive, in general, the. conaniaiideinet)ti of^Q^ and ofChrift, but to comeun^r fucb a dHciplme of Chrift as is revealed in the word, that ^ ^- tenk €0 be ^es^cean^ hard, bat this is requtted

Foutthly: AhdLdftly, Anaher yoak is^ TbeYoak cf the Crof^ and that feems co be as h^td to felh and Bfood u any ocher. Take toy Yoakj tht yoakof At Cmk^ astf Cbrift Ihould oel them, 'ctufc, when yao com locBe, you ihalfaave rdl tdyour Soukt youihalliave dktivcoQceiiromcher^rofclieLafWt tcom tbeniktf]

TUrnaKf^fChrin.

noach'pciriecucion in (be worlds therefore you muft deny | youc febet) and cake up my Crofs^ you muft ^^V^ 1 that the more you are foe me, the more the world wil perfecuce you, and you may fuffec exceeding hard (hin^ here in this world for my name fake, and if you expeO: reft to youc fouk, you muft be willing to bear Che Yoak ot tbeCcoI% and indure any perfecucion wbacfoever. fe may be,, if you come co me, your deareft friends may haceyou, you Ihal be bated by your Father, Mother, KiBfmen, Netgbbours, you may be brought btfoce mless for rnvnames fake, you may be re^ed^ed, and counted the on fcouring of Lhe world, well, you muft be willing to be uoder this yoak.

You will fay, Tbefe are very hard things. Now ?re but the ccker LeiTon learned chat comes afier^ Learn of me for I am ^lieli and Vutnble^ Thele would not be hard. . It is the frowaidnels^ and pride of mens Ileatts that makes any of cheie feem hard, Chrift proftfles that his yoak iseade, and his burden light. And fo, God willing, when, we come to the laft verfe, we (Hal fliew unto you^ that al theie yoaks of Chrift ace eafie yoaks, aiid though ihey feem to be a burden, yet they are hgbt burdens co a gracious heart. Aad thus ypu have thefe words opcitfd..

. ■ 1

D»

CHAP.

Contained^ the feveral 'Do^riikJ concermng ibt Toai{_ of Cbrift to be bandied tn the foltoiving Chapter.

NOW tohandtethemlargely vould cake upagteat deal of tun?,, tbercfore Iwill not handle tbem io FarcicuUct but generaltyj Take my yoak, we flulin no funbec then the geniecal at pcelenc and we (halfaanue icchn*.

Ficft, Conrid«ricinttrelforeire.

Secondly, In relation unto cbofecwopromira thai s on eachfideof [his yoak^ .itis very obfervable, bete^ia yoak it it true, I but it is between two very gracioui pro-mite*, lanlinw yon^eft. In ihecndofthea8.vcrfe. ^ndjoHpjalfind^ejitoyourSoulj^ in the codctfihe 19 v^e. Therefore firA if wefhal Ijpeak of it ai it itio it (elf, then there istheretwoDodttiDalpoinCs-

Firft, That thofe that come to Jefw CbriA, they muftbeundettheyoak, they nury noc live without the yoak.

Secondly, They muft not only be under the yoak, but chey muft cake ic upon chem, they muft be willing coir.

Then ifweconlidei- this as inrefeFeiice imo cfaetvo pcomifetibacaieon both fides ofic, Uxoyou luTecbefe two ufc^lobfeivattoas likewifcj

Firlt, That Ehe free Grace of God in the GoTpdjdr fcee Grace of CtaiA intbeGofpel dochnowayccralco: loofners, Iwil give you left, take my yoak and you Sol have Reft CO youcSouU^ here on bbcfa fides is Rim. tai.

Raft!

undertbeyoakof Chtift, che more Keftfuchaooeftial bnein his SouL I wil give youceft, cikc niy yoik, and you thai 6ad left co youc Souli.

So tbac you have chefe four DoftcinalPMnci inchefe vordcdkuConridered in tbemfelves, and in refecence unto tbe pcofodci on each fide*

' CHAP. LV,

Coatmnetir tbk ^o&rine ihat beletwi'x mufi not live tvitbouta >04>^> <uul that of Cbrifit and that for ^ fix Vfafonf. I. Cbrift taigja far beaintr yt^ upon himfelf for bekevtrj. a- We are not ahlt togovern ourjel've/, 3. Cbrijl batbatl poooer tn ■ bk bands. 4. Qod bath glonouj winpt to bring to pafs bji the trtemberj of Cbriji unaerbit jvfh^ y.. Cbrifi bath red;emed vt. 6.. Ibt ^loty ef Cbriji it much in ibe.obedience of bit people.

THE Fiiftii» TbacChciAianty belecvm char come to CluiA, .ouft not live wittumc a yoak, chey muft lire Dndez che yoakofCbrift. Sucelychennobeleevec maft bea Child of Belial, you heacja Saipcuu many doMs fpeakinepf ihe Cbiidren o£ Belial^ Xucb'a ooe ita OuklofBelial,fucbare[beCbildienofBeliiI, Nowtbe anningofchaciidiifjtobeiCtiiklDEBdial, icit, cobe aKdi>tvUiKxiadiueayoak>£gK fothe Hdsewwoid

from wbeboe k'n lakeri fiarififs^ wi^oaca cbucboTechac are unruly Children,-tbtf aw i copa^etics, ap.d wil tiveas they lift, *nd 9 wil Uveal they lift, thac wil be under no command, and no [ule» they may be called Chfkken of Belialf thac b, mea wicbout ayoak. BuE ocfit beleCTen are forfimD cbi>, MTcainlj'scheiemufl'bean'fghcydiftiKierlierwtair a Child of-Belial and a belMver, a bekevMniufttos Child of obedience. In 2 of "Ep/jf/. i. They were durged CO be Children of dtfobedience, takbhe. In riflMi pa^ ye traU^d according te the ceiirft dflbit V«rUy m* ■cording to the power of the ^hintt of the -Aiff ibe SpMt tfedl HOW workgtb in the Children of difobedience, II was in titiie paft chat you were Children of difobedience, chat isaUone, thisGfeekheri* if atone withihscinttM old Teftamenr, Childien of Belial, Ctiildrenofdiftrfx-dience, thac would not be brought unclec tbeyoak, and che Devit wroughc ic. There's many Children chat will aoc obey patenct, nocSetvsmi theii; Mafteef, eheyaie v6ry willml, and chey trtldo thucand tbut, anddiey thitdc tc it the workof thnr ovn Heaccs, but (■ is the De-▼tHpeafcfi in tfietn when they fpeik fucb ptoad tndpte* fumpiuous woids as they do, vriien they Ays diey wiU noc do chus and rhus, iC is che Devil fhic worltf eflKKisl> lyincbefe Children of difc^ecfitace. So tbacifbeleeniii wbcn^yweceincheicnatural cilace weie CkHdcea of difobedience, bucnowacechanged, then certdinty diey arenotchofecbacarewichom yoak, faucarenow Cb3-drenof obedience, cheyacecomeuodertbeyoakof Jefifl ChriA. All chofe Sciipcuref th« atlfot obedteoceto cbeCoTpel, jccdie^icovrfeofcbifpoinr.

No^thacbelcnettateco beundaOirifts yoric, aM tolire wirhotiEayoak, wkbout bondtirf o b c fa aCegld order, as Ghiift reqoires tj( cbem, kacm, chat ifMK^ itififlirte^ityfarit, chac bdeevets of al nnwdW»> men in cbc world ftoiridlhreuodec the yotk.

■Mo

> i-if

tt^mma

(Bekgyers mMfiiesuder d^ T^akvfChriJt*

Firftp BecMic Chrift wts commic cx) cakeaydceupi^

on hkn far heavier cbA he layes upon 70U5 »d foi: your

bkesCbcift'toofeayoak upon himcbac was achoiifand

times hrtvier cheiti is upoo you, and ic was for your fakes.

hVidlU 2.6« Wbohnr^intbeformeefQodj ibougbt

kno^obh^ytebeeqifalvritbQad^ butmadehimfoifof\

no f^Hk^Unifinuito0l^JtponbmtiJe forme ofafimmst%

Tbac (bewes be was under tfae yoke> for the fcri^xure

fticbi a leivaoc is under cbe y<ike« And he bwhhkd

Umfelf^ 0nd became o^dieni umto dtatix^ even the death

\eftbeor4^fi* Tbac is, bepuchnneckunderannoft heavy

{yoke. lfideed9fakbChtiftj^/roI«ivea/2ea»am;^

\htirden iel^l^ be docfa boc noean cbe yoke that he

,boce» for cbac was a heavy yokey forhebeoKiieobedieDc

jcodoKh, even the death of tfae crots^ chough he wase-

Iqual wicfa the father^ yer be was concent t^ pat hirorelf

Under the obcdiencrof due yoke^ chedeasb at cbe cro iJB.

,*

Secondly, We are noc able to govern our felvesy and therefore ic it fie we* fltouM be under the yoke, though we have raceivedibBie |i;racetoooffie€oGfariftj yeccei> tainly, we canaot come of our &lves, und if Oicift ihould lee us Gee wbecewe would, and tu)i put the yoke upoaixsy cercaiuly wefliouki utidoeour fehnes. Mitj$ wicb many uaculy, wild creatures^ chey are loach ta be ODderckefoke^biitnow udcethe yoke from then), the bridle from tbeoiy and chey wil 019 and uodoc tfaen^vQi So, we think k bard co be under fuch yoaka, aa.ite in ibe vordy wawooUlisiobeatliheccy, bucwedoe;noC^know d^r own Spicics^ If cbetpcd fboold kc w be a^ ht)ercy»

JftoukIceraainly uodoe owielvcs*. Ic isoneoEche iceft judgmeocsio Dhe worxi of Gods tbac God (hould usalme^ .^E^^iaikj^e^j^ leii^m^lone^

iMlbe no( be uoderche yoak i Jerhioai aione; You chink StitteaCeafaw cohavc^ yoaktabea fcoayoia, bucif Godflmld ioulijucba 4U dpwa to bel, he

couM

could noc bring a greater judgmcQC upon him cbeu chu CO fay, let bim have his wil aM fa is libarry*

Thirdly, God che Etcher hachTecup JefmChri(t, the greac King and Governor of che world, and erpecially of his Saints, God cbeFiiChec hath faid htmfeif, be hath given al po^vec into bis hand for To in the latcereod of ^datbevp Chrtft (aich i Mpower it given unto me. And in the 2.Vfalm. 1 bavefet my kin^ on my holy TItL God i^e father bach fee bis fon upon buholy bil,atid efpecially in his Church, and alpoweris giiteo onco him, asio the forenamcd place in the VbtU Ther^ore Qod ha^b advanced bim above al names^ tbat ewry k^ee fijould boivuntobim, Chrift is advanced and fee op by die Father as a fraic of hisobedience, and therefore ^od e%r ptCti that al (hould come in and fob je£i: to bim, efpecially beleevcrs^thofe tbat have enjoyed fomucb benefit from bim.

Fourthly, As God the Father bath brought to pafi moft glorious things by the obedience of bis foaXo God the father bath moft glorious things to bring to pafi through the obedience of the members of bi$ fon. The greateft things chat ever God did bringtopafs/it was through the obedience of Jefus Cbrift, glorious thinp that we underftand but little of now, bat flial under-ftand further of hereafter^ thegreateft things tbat the father flial be glorified in to al eternity , bath bceo brought to pafs by the obedience of Chrift; apd ncit to that Rial be, tbat which he wil bring to pais throngK thofetbat are the members of bisfon, their godlioeb, and holy lives, ftial fetch about the glory of God, moit then a Ay thing that ever did, next to the obedience of' feftts Cbrift^ Therefore 6od doth not only reqdtrc) that you'flionld walk holily, and be under the yoak ctf obedience, meerly tbat you might teftifie your refped

SeUevers mafi he under the Yoak ofQjrifii 1^5

! «

t unto God, and do chac wHichbefts a Creature co do; ;hic becaufe he hath glorious thingf to bring about by yoncohedience, fuchthings asfhalbeclje matter of the t Glory of God co al Eternity; the obedience of che Sainti 'even VI this WorU^ ftUlbcagieatpartof the m:uep of I Gods Gtery to al Eternity, and from thence the Lord ; wilmake ic a{ip^r»how he raifes a foundation pf.Glpty^ tobeniagDifiedineverlaftingly. ^'

Fifdy, Chrifthathrede«nqedu«, we are not our own, aDdtheiefocetbereiscaureihacwe ihouldbe willing to be under the Yoke. Indeed when men and women come i&theicownhandt, as they fpeak, then they (binkthey are freed ^om yokes, andnow they may have tfeeir li^ bercy,andlweastheykft: I buc, tbere.is norBeleevers that are of cbek owi>liaiids, they ^are the purchafed pof-Cefiioaof Jefus Chrift. You think ic argument enough to yo|^ S^nriv&ts to tel them, your time ts not ypuc own, DOC your work your own, nor yoiy; ilrength youco^a, youafieiochipftateof aServant: bu; much more may Cbriiliay, your time is nocyour own, your (Irength 'nocyourowQ, nor your pares your own, Lhave boughc chemalt, I Dave laid do wo my )ife cobuy thy time, and buy C^y pares, a^ buy thy ftrengrh^ and cbtiefore yw may not fq^Mnder away youc time as you Uft i ic may be yciu fqmnder away your parts, and time, and ftreogch, and abihcies as you li(t > 1 bur, Chrift hath laid down his life, his bk)od to purchafe them, and therefore cetuiiily,.you muft noe live %s you lilc, but mufl be con* cetx to be under che yoke of Chrift.

Sixdy, The Glory of Tefus Chrifc is as much feen in che obedience of his People under htm^nd in (he bitnging of chcir heara under obedience co him, as in any thing. {It is (bare thiC Chrift hachundercake^ from Ecernicy, to biing tbee^ooder fub^eftion, and ic is thac wherein much ;ofche Glory of Chrifc appears, thac he by his power All bring cby Soul under fub;e£lion, under rule. In

iJStsA 3 f. Vim bath Qod^aittd mtb hit dg^A band.

i6 WeUe'pers mufi ht HiUer the Todk 9f€k^>

to be a Vrince^andaSawofy for tegivt rrpemame t» Ifrad^ and forwvemfi of fin/. Ged the- Facbv hafb lifced up Chrift to a high d%nky, co what? To bet Prince, a high Vftifi^ and cogive cepefitance, and re* miflion of fin$. Mark, This is die exaKatioo cf C%riff i noc only to be a Savior Co fave u»> bat cobe a Prince to rule Qf, aod co give ui cepentaoce, to cake off die Hart from the waies of fiO| and co brsng the Hearciotodie waies of obedience, and Cbcift fttewes how be ii exakcd . by God die Father^ when he rales us tsaPrince, and I bdngs our Hearts into the waies of obedience and tepffr \ taocf• And tberrforey choTe char pcofefs themfHvetce be Cbrtftiansy and yec'will not live aodet the Yoak,tbqr do whac fshcy can to make ChriftadiflionoraUeCbrifh they takeaway the honor of Chrill:, whereas choft tbic ate Chriftiani, ^c walk as becomes OsriftiaAsi asuoh 4lcrthe VoakofChctfir, they bonoc Cbrift, tndChrift (bat ^ory in them to all ecernity^ thectfoct OttrilbiBs ittuftTive under die YoakoflefusCbriff^ indCbfeMfbce fuchas williveunrulilyiii theirwaie^ and waHcascfaey lift, and will plead fteeGraceforir^ frying, Chriftbatb doneal, andtheltke, diefe are ftraiMfr ro die waies of JefuiCbrifr, andcbew*yof€beGoIpet,buciait(iic« with diem in the next tioiacf aod therefdre Iftalpeft uncoit^ and chat is this.

CHAP.

•»^~"-p"

■ I » " l"^ ■■ > *■

^Bihfptrfmtfifut^tU 3mA tfCbn^* i ^

CHAP. LVI.

their obediemt k rtquittd ^f Mi^em in a way of tbMbj^nmgimdhUffiniof(i0d*

DOCT« IL

Xt \t^ mufinot only he UfifAtr tbeyaal\of Cbri{l,bM V V tai^tbtyoab^of Cbri^ upon mi\ ThaCif^ Qocoolybeundefcheyoafcy andwtn^^ and be croubkd^ andibelike, becaufechewaiesofGodace foftci&> aifd oonfiiflnce puts fo much upon Wy we muft not be difcon^* ^I£iyf aodWincbjand SpiuueyaodKick^ asuntutjr Beifeiy, when tfae.yoak tspuc upon ibein^cbey Kick ana Wincbt wd cbcy i^k ka greac cafe when the yoak is off cfaamj. QbiK\ cbisvuft not be* Many Chriftiam wboo^ (beii cixtficknce ceb cbcm cbey cannoc be laved eiKqpr^My come uadec cfaii yoakof Chiriil^ thsyogmiy aod feopecly do wHf' Cbrift oonmandd* pf chem^ I bue ibey lie gcOinj{||;wdfccfais yoak ^ bw Cliciftiani muft cakecfaeliaw iqpoo tham, tbey flioukl be a Law co chen> lefocv tbey^fliGukl rejoyee in ctus LaWy and Loye cte Law,^eqd ikfs Got) for (bf« Law, and co^ncuillek jSioi^ aiKl4)aMip«(ft4;oiake tim yoak vpon cheou. So ^ fiba i^ao» Vfidm^ Tbe pec^k; of .^)d asecaUerij a wiUaig ]|p99B)t« Cbkift 4xked by bis jfiwtf. docb faDRgiChetErfaSMrce tahtm^ but. be docb not only bv bis Vec :bsim, cbcm co ^ %ri)ac be would, have itbeni ' ^9 bu&byibifpowesbefiMue^dieicwUisrtaebfiki^ it^h€9^KnSf»g990fk^ fo cbat ihey^caketbe yoik CbfiftaiWfaMiy aodindeed^ ibeae is attcbe Reaiai ciie«vkMK4|i^ iIm we ikioiiid n^c only bf under

El the

i 8 ^eUtPers muft put on the TmK ^fQnifi.

tbeyoak^ buc cake ic upon us, there are man^.Reafoot for it, buc I will give you buc this one fpecnl Reafoo« andrhatUcbis.

That all chc obedience that b required of beleeverr, i c IS required oft hem in a way of chanksgivingy of grat u-11 cion, and bTeding of God. Now there is nothing more reafonable, then cfaac we fhould be willing to chofe duties, praife and thanksgiving cannot be perfoffmed, but we muft do it, joyfully and willingly, a mutmurirf; Heatt can never be a chankful Heart, Now there is no duty ofobedience chat thou arc let abopc, buc thou an to do it in way of chankfgiving fot the great mercy of God in fending JeTus Chrift inco the world, andtwre-fore thou muft not do ducies becaufe thou muftgo^to Helt, and God w^rdamne thee elfe, but the great argil* ment for beleevecs to do duties is this, that tbeLord hath rpagnified tbe riches of his Grace, in fending his Son int6 the world CO fa ve our Souls and be hath done fuch great and wonderful thingsfor the Children of nnen. Now tf our ducies muft: be carried after this mainner, furely, we muft be willing CO them, we muft cake cfae yoak feebly and willingly upon us. So that a Chciftian in waiesof obedience, be doch not look upon the yoak of Cbrift hs an Icon yoak, buc as il Golden chaine, ascbac whtcein be glories, he being a Servant of JefusChrif^, And for chis, that is very obfovable, in the firft of James and cbe ficft| where James, wricing of his Epiftle he faich^ Jame/a 9itvkintef ^odi and of ^ Lord Jefut Cbrifi^ toibe tmeln^ Tnbes which are fcattered abroad gree^ift^ ^ome/aSectanc of Jefus Chrift, faewasche btodierof Jefus Chrift, ( foclo be is called io cbe Galachkos) James^ was cbe Brother of Jefus Ghrift, near co Unabf cheflefli^«ndyecbece, wbenhewoiddfpedcofbimfel^ before his Epift'le, co make way cochejEiearcsofdide chac he did wcieeuncoy bedochoocftcfoccbchisftileoC dignity, cofay, I was cbebrocfaer of TefwCbriftf ^ foan Apotlle, buc Jmw aSecvaat of God, lod of d»

BekelfersmtifipHtOHtheloak of Chrift^

Lord Jiefus Ghrift, as if fo be^chac James did glory more CO be a Secvac^ of Jems ChrifV9 then co be che brother of Jefus Chrift. And indeed, i t v^tt fgrea ter glory co be a * Servancof JefusChrift, cbea co be che brother of Jefus Chci(>. James mighc have been che brother of Jefus Chrift in Che flefli, and have perilhed for alcfaac, bucbe-I ing che Servanc of Jefus Chrift, be knew be fliould ever live with him, , As ic is a greater jlory for one to obey che word of Cbrift, clien co beatChrift in the womb, for fo you know che word in che Gofpel, when they c^me and told Chrift, here are chy Mocber, and brethren^ feek-tng for thee, he irobraceth his difciples, and faid^ here are my Mother, and Brethren: And indeed, ic wasa greacec honor co bear che word of 6od in her Heart, chen I co bear him in her Womb, co be under che command of \ Jeftts Chrift you that are Women, yoo would chink ic j a great Honor, if you hadbeen amoinredt^ (^od, and

rhac you had conceived Jefus Chrift in che Womb, and \ bora bun i but if you be brought under che obedience of ^Jefjis Chrift, icisagreacerbonor. Arid fo, you wouki I have thought it ( any of you ) a greac honor to have been j a brother to Jefus Chrift, If any ihould fay, here is a mail ! thac is b«?other co Je(us Chrift, I but, co be a Servanc co \ Jefus Qirift ts a greater liondr. Oh, Labor to charge

chit point upoD your Hearcs, when you lock upon the

Ireak of Jefus Clurift as a hard thing, remember, chac be* cevers muft rcidily, freely, and willingly cgme and tike ic upon them.

^«

CHAP.

> ^ i imi iii t ■ »m m^mmmmmmrm^

CHAP. LVlt

Tbe ffoStrinerffneQrace^ tmdahtMtoiifobiiir ence : T&e ^ZWif»^jN^ i- ^fbmf fi mmcb

it what Omfl haihundfruAen for them tbilfiM hefofvedB )• ^^tbing do^ fi> much drspf ik ^kart topbedieiKe. 4. hh OMk^ tb^ ^jjautn . ofSanUification. f.Ukagain^tbeendiffCMfi^ -'- cominpintQ th^jPoorUL 6« Cbri^ ktbelU^cm (ftbeTathcr. 7^ ItkOioiafi th %i$mt flf 16c

qof^L r

encc cb)C cb^fie iVQh9t9CottetwoproniifC9b CcmeU m^andyMf^ibam^BtS^s UksmfyoakjifMfm^ atid

^ ywjbaifind ^^ t0 ypHT Saatf* Now tbe ncsc pdioCi

j POCT. Ill; -

That tbe Votirine of tbefruQraaMf ClmfiiMk^ Q'ofpel, dqtb no v$4y tend to any difohmience^ htAto further obedience. Aod I hope when w^ wece opeoiog ofchaciofomaoy Farciculars youcatne couodecftam forow^c of the fcee Gcace of God in die Gofpel. Welti hue now. chj|(. chit may noc beabuCed, leacn chft point* Th»c mm ^ tb9C ftee Graoe^, aichoucb tc had been opened a hundred cimetmore^ cakcicinaUttegljOiyaadcx* cellencyofic^ yecicceodsnoway toloofiiefi, (here 1900' libeccy ac an ut\co the ft:ihby ch^te Grace of Cfaci^

buc

•«■

tendetb »9f M Hffbedience,

I

I -

hrx rhere is ftil rtcber a ftiithetance in ir^ to bring Che j Heact under the yoak of Jefus Chrift.

And for tbar, I need not give you many Scripcorei^ that one place in the fecond of TRtus and cbe 11* May fofetnftcadofaL Vartbe Qrace af(^odtbatbrinjietb SahMioiii bath appeared to at men^ What doth this ceichuit fedothnocteacb ufColiveasweliflb,No,verfe the 12* Teaching uf^ that denying wigodlineff and Wirt'US]/ ktflf^ t0e jbauli live foherly^ ripbteaujh^ and godlUjfin thhprefentvorldfUx^ngfor wat hltjftd hope, and wegl&riamappearing of ^greatQod and our Sa-^tMT Jefin Cbrifi^ ivhogavebimf^that be nagbt redeem m from all iniqkttYf andpurifie tmto bimfelfa peculiar people^ ZGOkm of good t»ark/ i tbefe tbmgi teach and lexbmfy ondrehAgmthal authority J kt no man defufe ^ilbee. It is a Text, asifichadaimedBamcuIarlyagainft cbe wanton generacion'Of tmr tirpes. So many eKprelii* OQf9 Teaching to deny ungodlinefi^ That h the general. Worldly bifif. We rauft not grow more worldly, and iaiMe our loils more cheD before^ not take mote liberty to go lAto company, and driiAc/L and lay. I but Chrtft hath pdd for ad, and faiisfied al. Jind ri^ttaufiy. Not thialc that we may run Inco debt, and Cozen, afid Cheat, and do any thing, and then chink that all \% fatis-* &d in Chrift, diii is a horrible thing. Bat live fobtf ly, H^htcoaflyi and Godltly in tfaii prefent world, nbt to tfi£k^we cannot fivegcdHfy herejbutyet we fhal beXaiixs iabaveo^ Maitk therefore, even in this world, there that wfl be Saints i^ heav^, muft iivr foberly, Righteoufly, and Godlily in tbis|Tefent world I bat this will make us Leg^ pecbajps; No, Looking for that hleffed hope^ and ^^otiouf.appeating of the great Qod^ and our Savior 7^ Chrtft. Tbofe who take liberty unto the flefh up-an cte Doftrioe of Gods free Grace, abufim; of it, with whit Face can diey look for theappeairiag ofttie glorious

"22

The DiBrme of free Gruce ts'c.

'■

; chink CO honor Jefiis Ciurift, by iecung lip (he free Gcice of Jefus Ghrift more chen others do» bucwhenjefus [Chcift fhal appear in his Glory, cetuinly (hey flial aoche able CO look in che Face of Jefus Qirift,

And mark furcher. Who gave himself: . - us^ thai* U might Redeem us from all ini^ty. Many ioofe fpirks draw chisargumenc, Chitft gatebimfelf foruscoRe^ ^eem us and rberefore fm as much as you will or jinas much as you can.yec Chrift bach paid^oough for all^fudi kind of expreflions, come from ibofe chacaieloofefDi-riced. Bur here it is, Chrift bach given htrnfelf foriis/bac he might Redeem us from a I iniquity j noconly, thachc migb(« Redeem us from cbe Law, but frcxn iniquity, and Redeem us from al iniquity* Further, Jlnd purifk untabitnfilf^ not only lave, not only pardon^ burpir f iiie unco htmTelf, and that ji peculiar people uoco bia> felf, in a peculiarnEMnoer, that they (hould live in a peculiar manner from men of che world. And TkdUiu iff good worh^. What I. Do noc chink to Uvepeculiariyi to live in chac kind of, way as n^ne others do,, new kind of Acainei, fuch as che^Cburcb of God bach not bcena^ quaiiited ^khal, Ko, But Zealous of gpodj¥C>il<s, And Tibefi thirds teach^ and fEx&art, and/ti^klfy Tbofe chat flial make any other uie of ctie Grace of Chrift cha chis. Aiid chat with all autborityB Perhaps thefe mea wit go away and jeer, anddefpifei and Scorn,, and cd you it is meerly L^al, Ibut^ faith che Apoftle^ do you ff> on and do it withal auchocicy, be not afiaid of cbdr Scorns; and contempt^ Ijet n0 ^Man def^fe thee. And thus you fee the Doclrine of the free Grace of Chrift, jn np way a cloak to liberty. I wil give you .tfit maio ftrengtb of che point, wherein it confflb,. and.fo iohcg^ it afterwards, that ic cannot cend co liberty|Fpr«

Firft, There is oocbingin the wodd chat feci fimh At ^iloffin. more then the jDoftrina of she GoGoel: tint.

i^* Itw

^ t 8^.->

■^^H«-*^»i^

^W^iwAi*'

DoHrine nffret^race

23

rerroc of the Law, and thrcatnmg in cbe Law, dochnot Cecferchfoniuchcbeevilof fiD) as the Dodtrine of the Gofpel dodi.

Secondly, WecoroechercEOunderftand, wbacChcift loth uncicrcaken foe chofe chat e^er fhalbe favedj If choH underflandlA the Gofpel arigbCf chou doeft noc only undetftaiid Cbrift t$.the great argument againft fm^ boc chou cooieftco underftand whac Cbrift bach undec* aked for thee (as heretofore ic bath been opened^ icwas pare of the Covenant that Chrilt did enter into with God die Father, noc only to payapciceforthefinschacflul be committed by theSaints, but he did undertake to fan-ftifie their Hearts and li^es, and this we come to underftand moce by the Gofpel then by the Law.'

\ Thirdly^ There is nothing that wil gaine mote upon thefteart of a fmher chac under Hands t& Gofjpel aright, to be as a cord of love, or as fo many cords of Love to. draw to obedience. l>Iow ilie oorcb of Love are as ftrongy^^ ftilly to draw from (in unco obedience, jpf the cords of fear can b& Some are drawn from fin co obedience by the cords of fear, but thofechac underftand the myftery -of the Golpeli cbey corpecobe drawn by the cotdsof Love, which are as ftrong as any cords of fair, and therefore the Gofpel muft pceds tend to bo*

-

FoQEcfaly, It is again j{ the very Nature of San&ifica* tion, if thou underftandeft the Reft of jChtift, yon tmow it was tspened to be the lUil of Sanftificaciony what istbfa r But CO bring Che Heart under the yoak of Chrtft, titecefbre ir is impaflfible the Grace of God fliouldtend coiibcrty*

4

Fiftblyt Ic isauinft the very end why Chriftcame' teotfie^orld, and againft the very puTchafe of Cbrift.

H

%

giyethnot liberty to thflejh.

1

^The Sccipcbre eels us^ chac Chrtft came c6 dtflblveche works of rhe Devil^ and not to twiCt chcm fafc^ cbecrudi is^ the(e men chac wt] preach r)much againfc the Law of God, (for ic is che fame.Law fcil as Co bimj and chac under the argumencofChrilcs free Grace andCfarilrsRe* dempcion, they arefo far from dilEoWing the works of cbe Da^ili as they cwtfc chem cogeihei by a fcroager cord then ever was fronf che beginning of che world. Ijneani che abufe of che free Grace of Ctf ifc in delivering U(6oa che Law, as ic is delivered and handled by many, tcisch^ moft fubiciie cwifliug of chem cog^cher chac ever wasioche world. The Devil in al his wifdome and fubcilcy, choi^ he was cbe fubcle Serpent in paradiTe, yet he never hid fucb a fubcle way co cwifl his waies togecher as this abufe of che Graceof Ghrifl in che Gofpel. And it is againft tliepurchafeofChrifV, for fo you bad ic before, Chrift hach purchafed a{)eculiar people unco himfelf co beZea* lous of good w or ks,.

I

Sixthly^ Chrifl is che holy one oftheFacfeer, beisj the very glafs of che bolinefsof che Father, he is (he Cbarafter and ingraven form of che Father, che holtnefs' of God, it is che luflte of al his other glory, che luftre of al his acributes, now Chrift is the glory of cbe Father,io regard of hblinefs, and therefore there is nothing in hiffl

can cend to any loofnefs. In Vehreppj^ y. 26. Vorfucba high prieft became »/, vi>ho k holy^barmUfi,undefiled^fp' parate from firmer J and made higher then the Veaveru* Mack what a taigh preifl we have, fuch a h%h preift be came us. Firft, Holy. Secondly, Harmlefi. Thirdly, undefiled. Fourthly, Separace from fihoers. Ceaaio-ly, ifwefbculdhave fuch a high preift, and ic became ui to have fuch a one. Holy, Harmlefs, undefiled, Se« parace from Tinners, then it far comes likjewife tbgfediac profeistoltavepartiDtbefacrificeof tbii biglb preift, to

fce

(

. I> I t l«f*

-JUm.

j tt isdangerous to abufe the doBrtne of free grace. 25

belikewifeholy^ harailefsy undeiiledand feparace from: finneny and therefore cbe Grace of Cbcift wil ceach chee' to be feparace ftom fiDners^ as do not you fee apparenci/ chac chefenien begin coacbmpany witn fmners, more then, ordinarily cbey didj and more then Cbrifiians da

Sevencbly^ Ic is againfc the very Nature of cbeGof«^ pel. In I Tfter^ i« 22% Seeing ye have, furified your Swlf in obeying the trktb throUgb the Spirit. Tbe cruch^ cbac is, the truch of the GofpeU So that the obedience cotbetrutby ic purifies the Hea,rty and therefore cbofe men that think they have the truth of theGofpeli and open that more then before, except the truth purines the ( S6ulto obedience as wel asFaith, certainly, they knoir not the my ftery of the GolpeL

'•

CHAP. LVIH.

*

Contmned) an 9^ of ^xJjortation not to abufe tbi firm Qrace of tfje ^ofpeL Seven %eafms ef tlfe ^oint. I. Itf to amfe tbe bejh thing. 2. It k the cropng of ^od in his hi^ft ends* i. Itii againjt tbe n^tiHity of a Cbrijiians S^N 4^ '< ir a moft dreadful fcandat unto Jefui Clbrs/i. 5. ItkadangercMJfign of a^eprcbate. tf. Itii tbe great^ hardening fin. y. 7{ptbing \aies up more terror for tbe Conjdence. i

AMD if this be fo. Oh! Lee mien cakeheedof ex-". pceflingany thing that tends to loofnefs, and cake the rife from tto Grace of God in tbe Gofpel^ cboudi it ii true, when you come and examin it, Ob they (ky, God foriNd that th^ fliould fpeak any thing srgaiiift theGrace

i^--»l« ■■■ R «F'> '•^

a6 Jt is imgtrom to ahufe the DoHrint effreegmt.

of €od in the Gofpei Now ic is true, i: k impoffible due tjiey ihould dare co be open and phin^ though fome have fpoken fo plainly and openly Cicb things as tend to loof* 1 nefs, (uch things as one would think never fliould come from any-nians mouth, but the truth 15, if the Devil ihould come to [pen, and intend to bring men caloofnefs, be would not fay in phin teaicms, I intend Co bring you CO loofnefs, but would do it uiidec fome othef color and therefore we (hould cake heed^ not only of expreflioai that way, bm take heed Of any thing that tends that way. As I fup^e many of y€>u cannot but read of aboundance ofexpremons in many books that tend thatway^ whkfc aiay cake the Heart of many that way. As a man may by ftriking of fire neer Gunpowder fet the houfe on fir^ poflibly he may fay^ I did no: intend to fee the Houfe 00 Hce^ I but is thac enough when they (Irike the (ire neer k. Let men tdke heed both in regard of theiC'exprefnonsiand more efpecially-in regard or their livev and Converfati* that chey do not abufo the free Grace of God in

ons

I Chrift* There are a great many thiqgs that I might men* tion, to (hew che greafEvil that there is in this, to make Chepromileof tbeGofpel, aodthefreeGrAceofiSod^to be buF as aivaccidsntai means towards looihefi* JkMy

Firft, This is the abufing oF the moft bleOetickiiv in dbe^worldt todcaw any thir^ that rajgllcfuicheckiatoeli .kiouc lives^ I Cay ic istbeabufe of t)yt moltUQ0cilthing tJM, e?er vi^ in Heaven or Eac(b^ it is tAe 4lMifeof die Sonof God^ being made xtm^ And dykigiiDffflMDsriny whkb is che blefledefc thing chat ever wat• Take all the Glory of Heaven and Eartb. it isal but as a dari^ Uadc ihifdow, in comparifon or the Glory tbatcboctiiintbe Soq of God^ being made man^ anddyiog fosmain&i.

j Now to abu(e that wherein the Glory of God isiaofi» ai^ thac that is the aiofc bleiled tbiqgihac wmimj$oi j^effhalbe, muft needibeajBnoft beyoousGhiagafiiDit

God. Ic IS a great cv41 for a man co abufe neat, aod driok, adrankardgoesco anaie*bottfe» and beabufes driiik» Uak^ and water, but what a difference is there between tbe abofing of Water and Malt» and abofing the 6cond perfooio trinity, tbeblefledLord Jefas Cbrift, be that was the blefled Sw of^od, the Holy one of €od, to be tn inftronent of my fin, l^^'Mf • ^^^ hoc* | fibkotfence* Andfio inGliittoiiy^ ifirbe(b mach t fiotoabQfetlMik<bofalliee|>j or any creat«te» what ii it then to abufe tbe grace of God inCbrift, the Son of God, and the mifterteiof tbeGofpeU and to (in a ^ioft G^A by that, that is another macten And tbofe mat are profeflbcs jof religion come to be guilty of greater fioacbcAOcbei* do, becatitieyoor wicked ones, rbey abufe botmetc anddbrinky and cloihes^^ aad fuch like duogs^ bm profeflbrs, they make the ordinances of Qni to be bixas Bawdei to tbetf Ipfts^ that it, eb^y wU gD and pt«y> tftd be long in prayer^and al to<olor tomt ootOftoiia un. And fo they wil bear^ aod receive tbe ftoMatMand at biuto cokw fome B0torii>ils wicked* mu tf GodftalMs^whoremaftertj atnl drunkards^ and lock ai^atofe fome creamits lo the di(lioiior. of bis taMy how flial he jbdg Attf th^it Auk mtkfe tbe or-diMfldrpf prayer, the Md tnaoce of the vo^rd, che ordi« oaMf of tlK^iccBmeiK^ tbe very flcfli aiiKl blood of Je-fitaCbstO^ DobefeMerriratcotbykias^yefii^ tbebteif* M S&ttoi<Mt saaii iheeefore thy fiois f^r greater iben ^ ^6m^ ofAoprUfhaieoodis*cbeikisof l^pocrtceii^ \ flBieefiMdilie fio of tfaofeoiMrtbafc ftaS^tdcnetfae grace \ of God ID Chrift into wamonoefs,. this is tbe greaceft fm ^ ofti octt MOMbrteagaiottbe Holy Gho(l» and that «» bqtxdqpaq o£ tfaaa^ bse tieit unto thet tjbit is |be

giptnA fioifaa&eydl wis commif ted io chrwotW.:

• ■ ». • ' ■* . ' .

Secoodly, It is the croffi'ng of ^oil httke highfeft end aiHiwi Orfi Aii ttfltcM^ tDhava fiefunaVhit wocks. Hm^^mMdimA ^mofiiHiaiid acoffinftof^od id bis

dangerous to abufe the doSirine t^frei^ace .

<

lighell aime tbac ever God did tiiae tc to al bis worb \ rbe greaceft end fbat ever God did aim at in af bis /orkcs is rhil, tbac be nitgbtbave glory from tbegrcit vorks of bis in Jefus Chrift, in bis fon, God faacb plea* edbimfelffromal eternicy to tbink cbis with tumfelfi vel, here is a world made, and there is a great deal of > IB commiteda|fid I have little glorv, little glory, I bare | tommy worb of prOTidence^ and creation, wel,-but^ [ b&ve a work to do, to fend my (bn into the world to dn I br man,and I flial have glory firom that more then from il my other workes. Now when God thooght of tbii,! bat this (hould make amends fot al his other works, | hat now there ftou Id a generation of men rife up that [hould bring as great a diftionor to this work as ever iiras; the world by their wicked nefs hath turned tbc vorkof^ods creation and providence to Gods di(ho-lor, bat nbw> here it a generatk^n of men> that wil :urne this mighty work of God, that work that God glories in before angels and men, wil caft dirt agaioft ;bis, and fo caftdirt againft Gods bolinefs, fforiraeed he Law is nothing bat the gla's of Qods boiineft whatever men fay, that itisabolifhed and tbirlike^ here are I generation of men tbatwil take the glorioas woikof ^odin hisfon, and wil call that dirt in the glafs of 3odi bolinefs^fo that they crofs God in his higheft ends, nd fraftrate them qaite againft ^ods iatention* It is smecbingtobefroilrated of what beinteods^ bat M rod to be fraifarateof the faigbc^ ends thache imeiids. Iris is that which iube greattft fio, nat unto the fin a« »inft the Holy ^boft.

^ Thirdly, This is againft the ingenuity of a Cfarfftiam >irit, achriftiansfpiritis aningfeoiouf fpiric, that iti leltat^verytbingofGodybQathiiftewt^ dttttfaom^ ihriftbcintbeirmoatfaet, yet there is little of thcfpi-iof ^od in their hearts.

|¥ouithly. This ia a moft dreadful feaodal dnto Jdbs nriftj andthfwaici*ofG^ft. |K|id.iiDto tilt

Jt is dangerous teahufe the fhHrim of free grace ^^i^

Kcordiog CO the way thic cbefe inefi cuher teach or live; ^oe to tbcm that Ao offeod any of thefe little ones! ^ iaith Cb(ifi) it isa wofyl thing to fcandalixebut the wcakcft and pooreft bcleever that lives in the world. And Chtift teU us, that it u better that a milftone were hong about facba ones necke^ and he were caft into the bottom of tbefca, boitbele do not offend thffe little' ones on^, bat the Lord JeAis Cbrift, the blefled Son of God J and bring a icandal open his name and Go(pel. It is a dreadful thing to>count the blood of Chrift as a common thing, its fpoken of in the fcripture as a dread* ful thing, and this belongs to cbofe that coiA^ to the fa-crameot, and break the £read and wine, and doit for f^ion ftkcj theycooiita^de^eratewickednefsagainft Chrift, but to count the blood of Chrift as a vild thing, an unclean poUuced- things how much worfe is^ chat ? Nowtbis irco make ttie^bload* of Chrift as an un** clean things what a fcanda4 wooJd this be agatnft the heathen, and altbatihould come ip^ the Jewes that (honld come in f Such as we calAncinomians, that lit-' tletbeyhaye^ ( for^o far we are al agatnft it, tba.tthe Law is not a covenant of Hfe ) but not againfe the obe** dteMlf<>fk.. Ifay^.wbatwoQldJtwesi, heathens,: and pt^ns tliink of tha^Savior that we ihoitild truR in, that hk (hould come into the world tp diflblve the Law of Qod,and give liberty to men^ that they flial not be tied ^ onedience, or at leafl: they might take more liberty ibeootbers^this would be a fcandKtomo Jeftis Chrift.

Fifdhly^ It is one oftbe moft/4anderous (ignesofa

ff^robaie of any in the world ^ to turne the grace

of God into wantonnef% ttueiy though the word may

ftem to .found barihly, yet God know^ Ifpeak it in

l^makoei^ndtenderaefronly^tfaeargumetit itfelf leads

\coir, but what I (peak is nothing but the word of Chtift

jTby tlvs;tbat tbetorning of this g^ceof God tntowaii-

to.iiS|eft(as if thils be not f know net what is in the «(orld J

•> M AMM'Arrhp mnf^ Aitnt^g^rftttt. Gtofxztk^^ r^nroSir^ in al

the book of God. Aai foe cb at we btte a dearir fcrif» tare C becante tfais h one of the hardeib tbtngi oil al^ I had need faring you doer fcri^curefor it J and cfaai r hio the epiftle ofjude veffeth«4. "there arecerumii men crept in unawares. Mafk. crepe in, tbey did oot comeat firft inapubliquc way, cbcy wovldcomeMd ^eet wicb yosg converts, ana women, at fooa a§ ever the word began co work upon tbein, cbey ttmt a«l crepe upontbetD, and ifbac under a great deale ofpr«» tedce of Love. There are certain oHen crept in nnawan ^bowere before of old ordained to thk condemmnum, Tboogh they are now but of a new opkiion, cbey^ere before of old ordained to tbis conde»nation. God 41A fefar appoint, chat it (hould be pecittitted^ he did forefee ic^tbat in fuch a year^in fncb a ktngdom^atfich a time,when a parliament fliould fit^befbr things co«M be brought into order, when diiiigs were for the prefenria ft kind of coiifufioni God did fee men wootd arift and tarne albi$ grace intowantofmefs. Theywtfe beAm of old ordained to this condemnation^m^^tj^ mentmf^ ningthe grace of Qcd intoLafctuioufnejt^ and denyif^ the only liord Qod and our Lord Jefu/ CbrifL They did oot deny our Lord Jefiit Cbrift/ tbatis^ cblit M was notthefavioroftbeworkl, batin-tbis, intbatfbey did abufe the grace of Jeloa Cbrift, and torae k inM wancorniefs. For the word traoAated Lafchnonfie^^ may be read wantonnefi, and indeed, they do deny dtt Lord JefosChrift by it, tbeydeoieChtifttobttbelloly one of God, they deny Chrift to come into the world to diflbive the works of the Devth And thetext lete m^ that they were before of otd ordained tathit condefli^ Dacion,amoft dfeadfttrfcriptare againft (Ucb as theie ire. Vberelore faith-che AooftleinthenntTe^fei 1 mlpft^youin remembrance fhou^yauki^vi^lii^^ h^^ that the Ltftd having faved the feopk out of the Limi^

s

h»i^ffr9Uttodu]ethe1>9^rmo}fr^ ;

^Bgfft^ aftifwarddefrayedthenithatbeleevedrtoT^tm foigoefooia way of czboftacico cocike hee4 of fuch , men ai chcfe tre. There are yet mam other things thac do diftover the evil of it, t%< there n no evil thacjsa

greatet bardeniiig evil then rbiff.

•« -' - « .

, Sixthly, And farther^ There is nothing that laies op .

jiMreiBaccer for terror of confci^nce then this, though}

I thcfc iBCnthiok that they are above terror of conf cieme^ 1

I and thi^ wonder that men (houldbv troubled iforchefr

^ fios/but I fay, nothing trekfiir^ up horror of confer*

ence more thi^n this• Oh that God would work upon

fome, for I cknnot but be confident that there be oilny

httflteA chat werewont to come to the congregation^

and began to be wrought opon^ and they take the ad*

vantage to take them (m from the good waies of God»

andfoto give them more liberty then otberwife they

did, and fo tre icandalooi to their profeffioo. •" ]

I witgWrey^one text more, that methYob is at ^l? lya^tefttbewayofcfaisabufeofthe gtaceofGod; e- . ten againft the Law, k is in i. Cor. 9.2r. To thtm thai are without Law at v^ithaut Law^ bHng not voMr ma Imp to Qodf bat tender the Law to Cbrifty being notif^t^f^ haiimfAHi and from thence they have the word^i'of^^' againft the Law; But faith tlie Apoftlel dare not be fo much as an i^tf^n, wtefaout Law, nmch lcfiagaiq(ltb«Law9 but under the Law* What doth be mean^ *bea be (kith, be was without Law, to them that were without Law ? thatisthus^ to rhofe that were heathens a{)d pagans. What fay you to the Jewes? were not they under a Law? and you teach a! men that there is no Way to be fa.ved but by keeping theLaw, nay faith fPaul^ I am without Law thus, hue I reach there isfal-vation to them that do uotkeep the Law, that is, be kaogbtthem that there was a way tofiilvatioh, though

■ ' i^a <■■■><■

-a-Ms:

«t^-- : . U ^

t it w(tc not b^jf keeping of cbf Lav. Aodlordiediiepiit the ceicmomikl Jawtaey were not b<mnd cote «ctl, tbt Geotiles^ but thoogh I teach them thw^ and teach tbem[ that they were oot boood toihecereoiontal Liw« fce| Taich he> when I com e co God, I ««liiot without Ltw unto God, I ackflowJedg the Law of God and of Chrift For marke, tbefe neo wil lay.tfaey are bouodto tigtfMi ojfChriCbur Oiea he. i did a^koowUdg ^od tif l^the creator of heaven, and did ad^nowiedg ^t^^Lmmi^mi^ &nd was under the Law ofCbrifti cbO)»|^h in^^e te^ gardshewu without Law, iopointof'j|uftifie weackaowledg that we areio(Hfiedj^'C|fU| the wprkei.of toe Law, and i«^we tewhara,. aadyv fo aitakeep our (elves under tfieLtwI^Ood tod of Chri^ Lee us not oiakt the reft we M|e imder iht free grace of God in Chrift,, lo be«Qiai|# to make us (bake off the yoakof Chdft, but to takofiiroiachdie more the y oak ^ Chrift upon Rs^

And thai we bave^niOied the firft iodsiiie ftem thefe wordi,Thatthe^ce « God In Clwtft^thaiciiei reftun» thciboi^ dotih.Mjiai algifc Kbcfty eo m oe(s«

4

V

it

CHAF

f

CHAP. LlX

I

/

T

. rewee6meundertffe^oAk^ofO)rifi^ the more ff^ VC9 fhat haw. ^i£ht reUfont t^ibe point. I. fB/ coming nnd& iMypak of Chrifl^ wt gvue iipdtirunlfhfadd. i. Goa is the more wiuittg ntejhould bdM Mr wiL }. li^e need not b^ cAre-' \ ful ^the fnccep af things. * 4. befoul comt4 an- ' der tbt prouBictt bfChrifi^ 5. Ive are undet hk promifer* 6: We ham the mott ajfutatice that Cbri^ belongs to Mr. 7. Our Ltifti are the more taihed. S. T!be mote voe are delivered from

Aeyoa^tftnenaftdtht^eviL

«

H« SH(ttd Mlo^tt, aofllbit it tbh t. DOCTRIMB, il.

tk>A. ft. W>iit t{>e mare we Hd cdme under rf^e yifA\. (ifChrifit ^tnorerefihejhdlba^e. Tintbthitfitcond fioift, fron (be rctatUd 2t hith to ch« )^omife<, Iwil) ^yoorett'tSbtftacifietioiAcUcIearftotab^nce, that I ttie norc tire do catnt onder the y okk of Cbnil,t1ie more left *e1hallMVif. J might ghr^ y6u Aany ferifltaKk &r % bntl wii oatne bat one cbatinay ferye uifteadof al. Id 3Ff2f.9. 6. ^pfftrito ludChilA itbonit idear propbcfie orCbtiH) nnteih Mfx)Hk gntn, mtJt ibi mierttmmt fi}al be upon bit jhdulder^and bk namf ^al ieca^ tdondletfAli cmti^eSht ilbe t^ghn Qi^dy^he 'iv4rbitintf^^^i ^b^Princet)fpiMA ^Theto^ii'flrtf/,

'^

5 4 The Took ofQinfi h^p ?^^» «*« ^flw/* I

■

J

1

thee and then,of cbe encreafe of bis goveroment^ pcice tb^re ihalix no cud. So the govet nmem ofChrift^aol •cbr peace ofChrift^ you fee are puc togetlierj aodai one doib increase, focbe ocber do€{i incceafe^ as the governmentof (^hrift'increafecb. fo the peace of Chrifi increafeth. • Would ypa 4^ave ChriAs p<?ac^? come under b^^ovcrnmenc, would you bave moreof Chrifts peace } then come more underhis govecnmem/be iuoif y^ou come; under his goverbmeut, cbemore peace *& reft you ihal have to your .foutes• So tbati( isctearefroa tbe fcripture, and realbn may make ic likewife cleer, That the more we do come uader the yoak of Cbrift,cbe more reft we (hi|l have unto our foules.

Firftj Becanfe tbe coming under the gofo'oment of Chriftj doib give up our wil unto God, gives opt Ifay» our wiI unto the wil of God^ for indeed,tbat ir to come under tbe government of Cbrtft, when the fool gives up the wilofituntotbewiiofGod, fothatGods wiland tby wil is ai bne» in a fence even al one* Now we know at thiogs areordafned and dtfpofed by th( wil of God, andifqiy.wil begiven upto.fais, then tbcrejs ootbiog dooe» Wifideed'^ it is according to tby wtl,nfor Gods wilifttbine, and afcliat doth concerni: tbee, it it done ! by the wil of God* Now certainly that foul muft iieeds have a great deal of re09 tbat there is nothing befals ir, but if if foQif way ot other according (o its own wtK.

ObjeU. You wilfay, fBitfmaijy tbwgsarc dgnea-gainfitbe piind and vpU of the peofU of God,

. Anfio. But to tbat Z wil anfwer. They have thbpfuh J ciple in tbem that they are fully convinced of tbis^ cbai chiMs ar« done fOy as did they but know aJi, tbeo'thty would pot wiOi. ibat it were othecwife^ tbey know this» that ibwsH things be againft their particular wtl it pnr Ant. as uev apprebena things, but then when tbey.

....

I

■•^

Thrwk^f(hift hrings ^eft mhtSuHl.

come rocoBfider how all cbin^ are ordered by tlie will of Lheiafinice> Wifc» and gtracious Qpd> cben cheyCapci-vace (heir imdecftandinp, -^nd then itey ackriowlede, cfaai;.cbeftea(onwhyiny..wili9 againfi: tiichachiiif;^ icis becaufe I do hoc underftand chefulcompafsof ir, Ido BOC uodcrftand one tbipsi, ^i^t) anorher. Buc did I itDderl^andall^ whatai) liRjetherewouldbeof chisj and{ %i;hac good God would WQik our of chis^ and what end God ^h in cbfSj chm iq would be no o'herwife done, bur fo asiny will wo aid be his.' The giving up of our ; will(ochegovernnaenc of Chrifl;, ic is the giving up our wiUcocbe willof GoS, comake Gods will our own, and then cbere.muft needs be Reft, and indeed, there G^n never be Reft to cbe Soul cil chen. £or when we have one viU, and Godaoocher will, and cb^feft>iind oneagainft •noiber^ and .are ficua^Ung whofe. will flial overcome, I tberenuirc needs benp.ReO^. bur now, when tboi^canic give upcby will co hia will, Ib^n chou maiCc have Refu.

I Secoodjy, The more we oome under cbe governroene of Gbrift, and pive up our will to God^.cbe more willing

, is God (hic we ffiould have our will. As Chr^l faid unr 10 the Woman, 0 IVoman^ gre^t^ktbyViaitbi be it at tbou mir. The way co have our wil, ic is to have much Faitb, Men and Women woold.have their will, chisi^ tte only way Co gee our own w ills, 0 Weman, great k tbf Vaitb be it as tboup(>ilt -^ So it may be as cruly faid, O Woman, or OMin, greac is chy Obedience, be ic as thoii wile* Tb« more ready thou arc co give up. chy will to God^ che more chou (halt iuve chy v[n\ I cne way co baye cby will^ is noc co be fttugglmg andftcivingwicb

I God, buc CO yetld up chyTeJf co God, and cben che Lord

; is nuxr ready and. wilting jrh^^c chou ftioul^eft* have cbv miod.and wil granted;tQ. chee. As. werkjqpw ki&wtcn Che Facto and the Child, the way. for <be Child co liavr bift'Will, ic is co give up ic felf to his Father. So long as hsftawJP ouc: agaiaft his Father, M n^ doc timik

r/v

^ ^^^'i^

^Ki\-1 r^..^ 'i i\'

——^' _ _ . ^^^—^^ —— ~ - - ■—^—■—,—.—— j 1

to hiVe his wtl^ buc le( himliedoirn before hn Ficher, and chac U the way co have bis will* And cecca'iuiy;, tbe way foe U9 to ha^ what we w^oukl have^ k it co bru^our felves unco a wiUitig lubtniifion tb the wiU of God*

Thirdly, The more theSoulcoiteiundtr the yotkof

Chcift che more Heft k muft needt bavr^ berafofe consntii

under cheyoakof Chrtfly you need never be SoU^kMi

about the fucceli of my cbii^ ih the wtrorld: what il^i R bt*

fil it hereafter, orwhac ihal becomeofcbii ortbtodiet

things k needs tak6 cart for nothing. Now you wM

fay, that Soul ch^t is- in ftfcb a condicioni as needs tallK

ctrefornoching, need^ not at »l$obe^ouUed^ 4boiic

fuccf (s of any chmg, whacloeverbeeonaeiof the worldor

ot it felf, yet it is luce of cbis^ th«t al (h^ week for (^

coitfdr, tbac there ihalcocne ($96dbyaUrlitchpfaiiii»

tifK Soul mud needs have a grear dea I of Reft | now #M

Soul that is under the government^ Chi ift^ needs MUSS

care for nothing in the world. The Apoftle io chac

known place in^ ^Alk *. 6. faies thus» die ca^ttffd for

noibirig^ but in twrj thi^g^ by Vrayer and SuWfliM^

€n^pt>i^XhanlMnjnig^Ut yMrre^ftibemaoiktMPlt

vtnto ^0^^ dnd ftbt Te^ce ^ (fod which pajfethunde^

fhinding finU kfep ymr Uear^^^md minds mr4$^J^

Chrifi. Bat KoW Aal cbey come co have the fruit ilf

this pr^mifi^ ? In verfe 8» ^inatty ^BfiArOfg PfhO/i*

ever tbmgr are irue^ wbaifbe^ver tU^gf ate toM^

mbatfheverthinftifrtJMftj wbatfbevermiu^areptn^

p^atfoei^rtbhigf arelevtly^ PwatfitwrWHlgra^e'ef

good report^ if ih&e beanyvirtfa^^ andif Aerebe^

ptaift^Mnk, ombefitbifitgf. Tbiok, that istofeltom

TJb^tbirigi whicl^ ye have be^hbedtd^ aiidrtceMt

andfeen inmedo* And then turehet, .liildls&e ^od ^

^acenycA be ttcnth yoil, Ttm is <3od^ at the 6ad4f

Peace mil*ewith you.

Hete DO\r ts in my Texcthereiathettkuif eftteyiMll

/

»/ Cirift Mngi^^fitoiheSwl 3/

of Oluift up^ you» bee«v0dficwopromlfe9, fo it it h#re^ Hcct are ewo exceUeitc promises on each iidecf rakio^^

Chriftsyoakupon

[hiogi

are crue^ Wiiatlbevcc chiogi are honelfr, Whacibevef driopjarejuil, puce^ Lwcjy, of good rtport, if itiere beany vircuei inypcatfe, think on rbefechingd, Tliae % tbinkcodbcbeai, cbiokco Fraftke them# IfereV^ text mnkes as onidi ftriving as pdfllibly may be^ ^ mA** ny qC you will ix^^ is this neceffity; Mud we tiMdl do thai and thus? Cannot Men befavedbiie chey ctuiftdd thus and thus! Many will Reafon againf)^cbe waiesof Gdd^ as If cbey would do nothing buetbofi^tbio^^s that theyihvdi t man cantioc poflibly go to Heaver wkhouv hut chif oiwTem wiUeonvtnCetbem^of the fiyggiflinefsy and baCeods of thck Hetcct tkav iugf^ft (uch kiifd of Rcaftns M cbefe ace< Fof tbii Texc dbih not only fu^* geft CO you thdfe things thacwil bring you of necefliiy 10 Ho»mi^ \m whadatverthingt awtrue, honeftyJu% five, Lovkyf of fiood repiofi^ 8ccr \ Not otriy lo do' Qoeehiogtiidne^KftanQcber, and (ay, we aFeallfin* Q», andfattiUiofoaitking, buttbongbwedofail^^]|ret ihrftope^a Cbctftnoir is amniverfal obedi^Mea H^e is fi«ihii«^tbft chef ApoftWnKacioma^lo^this: VtteiAkin IffOk^ iW^tfoevcc cbing» are criii» Secondly^ WHaf* fee«kf:cUiig»nebQmA. Thicdly, Whatloever thii^lt^ ne fuft. Fourcfalyi Wbacfoever thit^s^ are piKe^ Btfdilyy WbKfoeoeir cbk^sare IjmVf, Anht 9^^ifi Wta^oMac cbiBflrf «• of gDod rcp^fn*^ if k be but t l^ovtlvihtM^ iEubehak »tbiiigofgd<id«eport^ if iwbe bkactniigtttVi^if pBtibwoitb^i a CJli^iiti«iv mufi MOI

I

tte^tMtwIKiy, Hitiie foerl»«o eotfieundet tbi ywhof CbriA^ iimc only co doibofe tfting» rt^wctf^e tMJiirtdufwfWfry !?obrisffti»to He2f^en> bucK mete Wim^immto^JiMli^^ h«*» eny.gbodne6 in it,|

f

p TheYoak ^fO^ifil^gs^trtht ^^r {

■ ■>■ ■>■

thac is woi^thyt)f pcaifo^ any virttieor excellency ivii^*

, focver^ we trebcHind Co c^ey io chtc PaccfctlUr, at we

ni^y. inftance in (hac oae Panicctkir, people ptayiog io'

; tl)6u: Famtlies;. Many will fay^ mull weot neoeffitydo

I chis) We need no ocbafLSfr^iuce buc thW^ 1 appeal co

evecymanscoDTctencey isic noc a Lovely-thing^^ for die

'Mafter ofaianfily, to cal cogecber hts family^'andbieU

God ior his pieTervacion} AoA for hit bleflio^ upoir hn

Labor; and focloLecneddy with Prayer, isnocch^tf

I Lovely thing? Nov mark, here is the coming under the

yoakofChrift^

:f

Hut^* h But you will fay, 7o'kef0firiS^ mUk^\ , mighiy iroublrfome^ the courfeof a Chriftian then ppUbe mighty iT0ublef0me and ^rdenfiw^ * I p4;nfiv. Ho, Markthenexcworks^'Qiefecbin^wiiidt ye baye heard and received, do, and the God ofpeaceftal oe ivich you, this is the |n:omife. Such lisloHowtte xfiretCtions.of cheeighc verfe, have the .pofntfeof'thcr fevencb and nioch verie,. as here, be :rlNic takes the yoak, of Chrift upon him in the twenty ninth series bach the promife in the twenty e^c verfe and the end 4>f cbej twepcy Qtnch verfe^ So £at we need never befoKcicQurj foranyfuccefsofany thing in che wockl. At thusiKnv^ many a naan or Woniao that isac their own hand^. tfie^ perbapt^i iJF fo:be they be fick, .cheydonoc ktio«rhov tbeyihal be provided foe, or if tbey. come to ^aob Many yonqg people^ tfaougb ctiey thinkic is a fine (king to be at tbeic oyvn.haod when tbiogtaiedieap, and chejrMive) 4;obe4t their own hand^ Sofchinkitabecbeciifeibepcofae infqif^ice^ but qow when things come tobedear, and they want work^ and they come to be Tick, then tfaey know not what wil become of them. But now^ if they get info a good Servite^ cbenxhey need take care fotfic^ tbinji^butco do their work, theyneed4i9t<areforriiBtC or dank, or wholhal provide fortheok^ Co ickheoei, jwbileweareatourovnhand^ and thoNgh iMtfBqptfaiQK

f

Thelhd. vfChrift hrin^^l^ft to the SmL ^9

CO live pitry wA while we ^re in profpericy^ but the troth if, cbecimewU come, cbacirweuitbeacourown bod, God wil kaveus to provide for our felvei apd fliifc for ow reives. But nowy eome odoe under Cbrifcs go-wDMDCQig tqd ima bii faooilyt and you need nottake cue foe any cbing IB diit world, Yea, unto eteroicy ^ go ywoB aoddoyour Ducyf aodchecareofChrilctstor youcoeimiicy^ now imoc here a great deal of Reftaod quia)

Foucchly, By coming under Cbcife yoak^ you wil come to bive more Rett, foe by this means cbeSoul oomQl under the proteOioo o£ Chrifc, As now, any oricer isbpund coproteftbisSenranc« whilehis Senrant iiic bis work, and oonfcieoce and Keafon requires it. NowoettaiDly^ whepweaie under Chrircsyoak, we ace omkrbisprpmkiQny and therefore we may lie down and fletp quietly in this refpeft.

Fifthly^ When we are under the Voak of Chrift^ we lie under cbe promife% we are under tbofe pcornifes io the Vbili^um/f And that FalnousScripture in ^h. $. jk i^d beifig modi perf^j be became the Author ef Htrnal Salvatian unto altb0m tbatcbeyhim. If fobe (iMDeminifterfliouki but have ijpokcn this, and were||l not in thtf very Scripture, he would have been accounrra a Legal Freadier, to fay, that Chriflt is the Author of SahatioD to all chat obey hkn, and you roufl obey the Lotd^ eUf you cati never have domfbrt, the Lord is the audior of your Salvation, you muft do Duty, 4f you preform E^ty and do Duty, then be is the ^thorof ctemalSalvacton*

Sischly^ From thence there may be another argument for the Reft of the Soul by coming udder the xoak of Chri^yfor by this means the Soql comes to have the more endcfCT and aJTuraoce thac Cfarift belongs to him> How*

40 m roak 9f Chnft brings <I(efi to thi S'iirf.

i

focver there is anocher generation of people, ttec wiU hive no evidence from Sandilificarion, (hac isn^chingat al(, Cheyfay, kisacuIdnersofSpiric^ wtjeo^bdiahis woidfhalbe pleafed co give uievidence forSanAificacir OD^ and macks to know what our cobditiolo is, yet they wiiltakeicnaeerlycojudificacion^ When Gc^is oWtfftd to grant ii to Sidftification likewili. B<6iog madi per* feet te became the Aiichoc of eternal Sabacidticothofe diatobeyhun; Thole chac are Sandlified byhin^ am) obey bim in their lives. And fotbac Text incbeikft Epiftleofy^b/i^ 3. i4. Ismoft clear; VerebyMi^w iw are Tranjlated fromVeatb to Life if ive Lonfetbe ^retbre}f. He puts an if uDon it. As if he (hoiUd fiiyi would you have a ^n^ would you Hive a rtiatk that yM are Tranflated (r'ohi Ueach to Life, This is an eyldmce if you Love the Brethren. So that the more wetMie under the Yoak of Chrift, theniore Reft wefhal tmt

Seventhly, The more Chrifts |;overnmenc is upon m^ 1 we are under chat, theniore ace the unruly luftsofJKir^ Own Hearts tamed, which breed a dtftucbance in Chrfftr ans, nothing doth breed greater difturbance theo the ilD* ruline(s of our own Hearts, but now coming unda: the gcyvernment, the Yoak of Cbrift,the unruly lufts of iMr •vn Hearts are thereby tamed.

Eightly, The more we are under the Ydak of Chrift, the more we are deliveredfromche Yoaksofmen, and the flnful Ypik of the De\dl: for chofe tUat are not tu^ der Chrifts Yoak, are under the ydtk of men or Devil^ for I mean by the yoaks of men, tbofe icnpoficioDtor ^ men that are finful, ^icb indeed arebbc meycdci6l Satan, now by coming under cbegovemmem of Gbrift» the Soul cafts oiFother yoaks, as weihal tooaecafteii hereafter, in the eafmefs of Chrifts yoak» and die dijfai ence between the yoak of Chrifl:^ and dueyoik of fin. i

I

TbeT64k9fChriJf brings ^tothe Son/. 41

CHAP. LX.

f

Containetb the Vfe of the farmer V^Uriney and the cleeringoffomeOpjeSHonj.

APPLICATION.

WHerefore a word for the Ufcy Hence we may * fee oneKeafon^ why many people are foun* qaiecmcheicSpitfti as chey are^ yaa why many profef* Iocs of Relfgioo are fo unquiet, ic is this, Tbey do noc , chcougbly tqme under cli^ey oak of Chrift, Come under nns yoak moce^ -and cIkmi fhakbairemoreQuieCj moee (peace* Thou arcftrivtng and ftf uggling, and gweft wtiy to feme dtftemper, and pafiion of chy Heart, and wbm thou doft ghre way taanyfeaec diftemper or paflSon of chy Hfearty oc uhruly lufty no marreltf chouhaveno Ptace. • " '* •

And likewtfe. This Anfwers chat Objcftion, chat ma^ oy have againft the waiesof God* If you wii befo ftrift, and Icrthcfth tc^61edfoi:yoQc fins, then youwiH nevier ' ttl^ve ahy qiilec infyoiir Life. Now howdireftly oppo* '' fite is chl^tdwbttyou have herein this Scrijpcure, Cbrift ' ^^ "^du, Hii wil'dveyouReft, He wil give you. Etft ^^eiHefrt(6|)bd]C»r^^Wmd^ bis yoak, ^cheA<)re

>iV'i' ,*( 1 '" ' t"i'. '..ir:.

, Obia, r, CBoc you will fay) fManyVkopk while \ *'■* •9nyngd'tktbdr tUfdfboridid, andUvedfdiriy,

i

"••■•iWi

w>i»i'i m

*■— I

•w«i

■^

4a Tter<«^«/ar^W^J<?{«^torf*Sclii/*

Civilly J and barmltrfly^ at^bAr mtghb^ri iJiiA tfcejf tvved d^esrfuily^ but fime^tlxy b^ftm tog^a digree higher^ tbmthey tpcrep^mttod^^ tbeyatt euer troubled.

^nfw. Now to cbac I AnTww, Thic the qaiec duu cbey bad cben, icwasmoftcurfedqiau^ andcbcf would not have that qukt foe ten kbouiaiid woddt. .Apd for die Cfoubk diac chity have^ic ts in ocdeuo fucthei: qjiiett/af when things are out of ocder^ icisimpoffible cbeyfliOliU be acfiil quiet ac an hiftanc At now, iCH^-traey dmei are croublefome, I buc^ if God wouU give Hflam 10 people to joyn^ together^ chefe tfaiesnaaybnqgfaRha more better and glorious Peace to the Nation^wcver we had before; and fo ^he tcoubl» of ocbectchac you look upooi they cmd co mos^ Reft* Buc oowwoiiU you kf^VtbeReafon why they are fotrouUedv itnnoc becaufecheyarefoprecifeandfoReligiousi butftitbe^ caufe they aretKi moreptedfe, andiioaioreRdigioui^ were they more under the yoakof Chrift, tfaeywoukt haw more Beice. and^moreixxnfon^.

<^9.' Yott wilt foy, ,They'afe man unJkr ihi Q^ vepment (f Cbrifi Am tbey ppere before.

%4n]m. Ic IS true, They have - fixttimefr that Peaee that may latlbut a quarter of an hour, tharthey woidd not give, for a Thoufiuid worlds, Godfomtimesgiviog thembuconehalfquasterof an hours hc^ofhisLovi^ chatthcjiare inthe way of eternal Ufe^tM very thon^ Of that gives them fo much ReftjChat they would not give it for all the qqiet in the world, fo chat k is better pcspe then ever dsey bad before. But now they bet^g but beginning CO come under cheyoakofCbrift^ tbeyareopt accuflonied and acquainted wich the Yoak of Cbrift,apd

the Reafon of al cbcir trouble ic n^ becaufr chejr are noc accufiDmedcocbeYoakof Ghrift^ were cbe^ moreac^ ciiflomed to clie Yoak of Chnftchey would have more cofufocc As you know Bullodcs^ and ocher Creacures, cbac ace fiift tnroughc to che Yoak, they (buggleand flrive and ic it a great deal of trouble to them: but when tkcf come to be accuftotniBd to put tbek Necks under the Yoak cbey ace not fo ccoubM; So Cbriftiaps^ when tbey firft come to take the Yoak of Chriftt. upon tbem, chqr ftniggle, and ftrtve^ becaufe they are noc acciifto* i med totbe Yoak of Chrilt, andcbeir lufts (trWe: fiut whea once they are aocufcoaaed totbeYoakof Chrifr^ dm peace, pMoe, double Peace and Reft to them,, accoc-iSBg to disc Scdpcure inhdud^^ 26^ 3» Tbm wilt kgep \hminferfdBk9€aa^vsho\tumd The

wocdiinche ocifiinalare^ Peace, Peace, thou wikkcep tbemioPcac^ Peace, cbecevilcomeeareand Reft unto che Soul chat if ftatfd on God, and isiiiUy come off from sfclf, andisundecdieYQakof JefusChrifc And thusDow foe chetakoig up of Chciia Yoak, Xs|^

*»i

■♦-*r

1^^'-

CHAP.

•MMite

irfbki

44 IbeTookvfCbrifihrit^s^H lo^tiff'SMti.

I

;i4^

^ ___ J^

CHAP. LXL

iSfon^etb t&ree 'Do&rintf in the n^&rdr^ Learn 0f^ me. Thefitftvohereofcyn.} ibatcomerfto4jbttfim LeatHers^ laid open^ and four ^eufcns tbereef* I. ^Becaufe the Swlf of fucbbpew they have tUo n^iilj an infinite <jod. 2. Tbey^ haw the fear cf eternity falling upon the Soul. } • Vecamfe fmh Soutf fee that before they came to Cbri^ H)eynmri out of the way. ^.-^h a-S&ul^iarii notmi^ hh owri^Heart any more.

Tffe nexc Exborcatton hpre to chofe tbac^MniCO Chrift is CO Jjezm of ^fiino', co Learb of <%riftf Learn pfmefoi" 1 orH ^eekjmd Lowly tvflleart^ Kron \ thence we have cbefe Nocei. ['^

Firft) That comers CO Cbcift are Learners. Secondly When young converts ace coming in to Chrift, they mm cake heed of whom they Learn, chey muftbefurecbat they Learn of Chrift« And then Thitdly, Thatitisoar only fafety for Reft unto our Souk, co Learn of Jeto Chrtft.

Firft Chen, That ^ichishere implied, vhepO^ fpeab-co fuch as are comers to him, La(fen finners, Ccmt to me and Learn of me^ Ic doth note thus much to ui» Zba^ comrf to Chrifi they are Learners\ Tbeyarefodi M are^ at ^a Learn, in a difpontton to Learn, they are fuch as are very Sohcitous to Learn the mihd of God And chac is the meaning of a Dtfciple, a Difiriple' is only one^ Thac Learns one rhac cometco Lcaai, Tkatka Difctpk. So go tnd Preachy faith CoitSt^ wbepte

£9miK$ tv £hri5i are Lfornerfi rfhm 4$

^ves commiffioD co the Apoftks to go forth and Breacb^ ^ che CofiUDiili^Qcis^ Go ye therefore, and eeadi all naci* aasif the word tS| go and make DifcipltMr, fothatthoff di^ are comets co Chltft^ they are the Difctples of GbrUVy cbey uk Learnact, fuch as are very Solincous to Lara iBe mi6d of God, Oh! Ii! is in clieir Hearts rd ham tbac chey might know what thembid of God is, Q^ That wemighc-KtK>w what the mindand wilof God k^ coBCtrning our Souk, and eternal eftates. This is ihevtty frame and dtfporition of every jfoul ibac is a comer co Chriil. I appeal to tiiofe c hat ever knew what tcwat tocomfctoJefusQmft, Was riot this the frame and (h&difjpc^icion Goddid then work into thy heart ? O^ chactkiiew whac the mind and Will of Gcd were concerning my Soul 9 cooeerning my etrrnal eftate« Wtaew-befon^ thou di^ fleighc and dtfregard know-tedjg^ didft defpife the knowledg ^f God/ wenceft up «tod down invbe werUI^ and tookcft no care at al to know j what (iifetoiadof God was eoneerning thy Soul, this is the ordioary difpoiitkm and tenoipef of the Hearts of men ind Women in the world, they goupanddoWiiinthe } world/uidGod knowsi never tafee care to know what the mkidof God is^concerningtheir Souls^ or what the rearms ice between Godandtbem, or what ehe Couqfelrof God are cotxJerniiig their .eternal Life, they live at fix and ftaVeni, and take no oateatalltounderftand the mind and wil of God concerning their Sotik# They think it is for Learned men, and-Schollars, tocome tounderftand Che SartpCfiret, and the mind of God, but as for them, cobeSollicicous, they think, Lord, how fliallcometo IsoDW the mind of God concerning my Sdul) This is not ctadc care..

Atttefecy naming this Point, yoiimay hav^onel of Ityal whether you be comers to Jefus Chrift or Hatblhe'Lofd cauied this to beinyoucHearc$, ncMT foa tteSoUicitouf above al things in tife world

4^ Comers to thrift ortLearners of him^

Co know whac cbe miodoE God is concealing your Soulrt That iC is che great defite of your Soul above «4 things eU^ that yoaiieaceh Hoc Wifdom as tor SUver,; Foe fo obe wife ybukSolomm fpcaksdf ttxHig t^carebqginnertin godli^

cUne Mm Car umo Wifdaiih andspply tbyVnartto Underfiaridifig^ Tea^ if th(mCrUS after 4{iiowk4g and liftefk up thy voice for underftanaing^ if thoufed^ ber diSilver^ amdfearcbefi for her cHjvf bidden TreajjkreA tbmflsali thou undtrftsnd tbtfear of the Lord^ ana find tbt ^{2t0»Udg of Qod. Here is the difpoflcion df a Heart that is coming ro God through Cbrift^ diat &ft be Incline/bk^Ear to Wifdom^ And Secondly, Tbatjbe appliejUk ^artto underfianding. His Ear islifte^ ntng aftec die Ck>unfel of God, and n(% only to |^]ea(e his Ear, he comes not to t Sermon to pleafehisjbaff and Tickle his Eare, but he applies his Heart co it: When be comes to theword, ashelifteos with his Bar, fohiSi Hearty the ftrengchofhis Spirit works after it, Ob, that I^mignt chisday underftand fomcbtng concerning xny I Soul I and ecernal eftace. And then nircher. If tlnm Criejt after ^I{riot»ledg. Never did a Poor Child cry after che Dug to have the breaft, more then the Soul that priasecb Knowledge cries after the fincere Milk of the word* Jind liftefi up tby Voice for underjhmdim^ What words are here 1 Never did he pray m all his life for any thing more then now hepraies tor undcxftandtng, that God would give him undernanding of his mind concerning his Soul* I fuppofe many of you thte have been in danger at Sea, you have been cr3ring and liftiogiip

Sour Voice for deliverance^ hoc hive you been cryiM for Lnowledgt and lifting up yout Voice for underftanm^? have you lifted up your Voice and fa id ? Oh, That God would give me co know his mind cohcermng my Sold and my ecernal efcacct And further, l^^omfed^bera^ Si/<uer, Many of you are very forward to get great efiace^ ,to get Silver, but dow the Heart chat is comingtoClitiO^

fiiduHearcreeksafceckao.vledg, ai much as ever any leeks after Silver, Yep^ aod be wil«)oc.be (arisftedwfeh thar. It.istrue, Ihavealtf;Jckn»wledg,«ndIcotnefo, I Che word, butlcannpc yet find more, but heiearchwh for It as for hid creafures, y.w rauft 00c only oiroe for knowledg, h\xt you rauft fcatchforic, dig for if, ypit niuftf fearch foe the word, aqd ca.kepaiiis toget kfiow-fcdg, tod aUtMHi^ you have taken pains a great while, and have got nothing, yet be noc difequraged, for ope that wil fearch for hid ireafures, he may not think, that .aifooo a$befetsbuSpa4eiotheground, that beftiall pcerently find It, what pains do n»cntaki to digaCoafe-pit \ How much more Ihoukl Qliriftiflns be willing to take paihJ, . and tb»t for a kwg while c<»etbec togec Qicift ? Here is ths.diipofitioo pf one diac leKns of Chrai, and fiich a one tf a cgie Cbtiftian." And the ReafoDS are cbefe.

Firft, BeCauCe, That upon the ?ery begioning of Gods work uppn bw Spul» tbeLord dpch not only w-veal (one of bis cxcelienciet,. but faiefickf, be doth caufe cbefeac of his great name to be M|»on htm. .iSuch afoul ac Che »ery fitft.begins.^o.updetftapdfo much, thacic bath to deal with an lofinit^ God, Oh I, Ibavetodeal wWi an infinite Cnod,, I U«^ before without a God in xhc woild, Jaat now I cgaie go fee, chat in aW my •aunsItoViCo^atalwitbai^ipfiyiiteGod. ..iHoftpeo-plereekiKit a&«; knowkdg, bftaiife chfiy dauot uodcf-iand. vlut tQ.iofioitc Dejtyitbry bare co;4eaiwithal in al:cbeic. waie(»abuc,jajiro<was.<«er.tbf!fpiii cumettoun-4l«ftiBd, chat i(.b«(baniflfiQi{e.Dncytadeal withal in all its adKMw, iKWicil(f»qi|ipk6QWtbeiiund-and will of God.

•♦^»»

X, Such a Soul bacb the fear Q|ecemif y falling p qm^ i( comet now toundetftandfo much ac f^^f^

•••■••«

^

^i*«

48 Comers to Q)riji are Learners of Horn.

.1

or ot her, ch^c ic is ecernicy chat conceives ir, I was made fo^^ ecernicy^ and this Soul and body of minemuftcer tainiy Uve in eccrnalhappinefsorerernalcormenr^ and eherefore I bad need to be a learner, to know what ibal become of this Sou! and Body of mine when cbeLocd ikal caufe the fear of his greac nanae) and the fear of ecernicy CO fai upon any mans Hearr, fuch a one (kouldbea karneF) and defire che great things of God co be revealed CO cbem.

Thirdly 9 Such a Soul as is coming to Chrift wilbe a Learner, becaufe fuch a one comet plainly to fee, chat it hach been our of the way all (bis whtle^ that it hachall chts^ while gone upon fall Rule«, I was made indeed for ecernicy^ but I have gone al this while in fialf w^ies^ Ob| That I might Learn the right way, fuch a Soul will fee willing to Leara.

Fourthly, Such a one as is coming to Chrift darei not u^uft his own Heartamy more, I bav^e gone according to mine own Heart all this whiie^ and it hath led m^ a fide from God and his waies, andGudfcrbtdlfliouldauft my own HeaiC any more. No, 1 muft come to have another Rule to gaide me, and other direiftiont then what comes out of ^ mine own Heart. And iucb a Soul dues not truft men neither, it dare not ventui^ upon meni thoughts, and mens opinion^,but he muft cooaeco Chrtfty and Learn of Chrift, And that brings in the next potnu^ only I incended liiis Co bring in the other Foint« ODly] examin your Hearts whether yoube Learners, whether there be fuch a difpofition in you that you are iMmccs, that you are Difcipks of Jefus Cfarift^

C HAJf^

t

1

mmm

Learners tfChrift Hfh: 4p

. CHAP. LXIL

i

Cantainetb an Vfe of ^Examination^ t$ try who are Learners of Chrifi ; pp'herein divers Obje&ionf are •Anfwered and doubts rejolved.

NOw if the Lord have done this woik upon you, then yoa will hoc facisfie your Souls in Learning of any but only of Chtitt. The Soul chac che Lord it drawing CO Jefus Chrtft,muft noc facisge ic felf.in Learning of any buconly of JefutChrift» Ic mulV noc facisfie ic felf in L^acDing of wicked men* Though I do noc underhand wbac thesnindof Godisbiliy^ andchemiftectesof che (Sofpel are fuch high things as I unde^ftand not^ yec I koowfomucb^ chough I know but liccle^ chac they are ouc of che way^ although chey>bele«rnedmcQ^ ^ear men, rich men in the parifli chac live thus and chutj I know dieirwaies are wrongs and therefore] will not go CO learn of fuch nieii* No nor dares fuch a Soul ven« cureicfelfnoca^l^ajes Upon good men, nay though chey be fair, and honeftincbeir Converfauonv Nay chougn tbey be godly men, ic dares not venture wholly upon them, though never fo godly and Learned, Yea^ though diey beaiKienc me^ it dares not venture upon antkjutty. IremeaibGT a fpeech of/$r/^li»i)Chrift is my antiquity, itdaresooc venture becsuieluch a Father faith thus, atid ftidta Leamedman is of iucb an opinion* 1 conteire,my j Brethren^ theie is much co be act r ibu' ed to n)en th£C are . godlyy if they be able and godly, youari^togiveniuch t fefpedi to them, and if any know che mind ol God, ra-Ithertbey chen others. There is a notable)j^ripture in ^'Y^ lo ?• 2im> therefore k$ mmakg aCownant Mw om G od^ to put away all the mves andfiab as art ; _ 1 2 born'

^ tearrufi^ of Cbri/t #fo.

born oftbem^ acceding to the Counfel of my Lefdyand ^tboje that tumble attbeCommandefnentofmf^od^ Jjo I fee a man creitbling at th^ cbmiUntUmett of God| I will Learn of hin^ beCoce any men in che^worid. Cer« cainly^ chis.ru!eht;hdpndagreat dealof bucc^ bscatife mtn ace learned and godly, (heiefoce virhacfoever they flial teach tc mufl go upon cheir lUthorky^ and manycfifcifc l&ere is 9 g^eac dea 1 of Rearon (tt ir. Are yoo wrfer ehen-fuch ? Ami more Lear hed tKeii Tuch h Taker fits fdr your dircditoDj amanmaybeagrcacdealmcceLearned^ aad Wite^ and yec in ibme obe Parciciilar) this man may Fail very fowiely. How how do 1 know^ buc chac very Pit^ ikular (hac I venture upon^ may bf chac things wherein he may fail ? Indeed^ ff irJbt formactet of my body^ k is no great matcerj but if I come for my Soul, I muftnoc vetKure u^o^ any man whacloevec. T^licy may fail in fome Particular J though never fucb Learned lu^ jn^ rh^r'PatciCuiars, and die going ufjonthis rulejiach Imo the ground of ^thodfaud Errora in cbe .workl«' Mmk bccti alwaies the Error of the Papifts^ .wbtc wilyoutdit updn you to reach yoiir reacben ^ And dklaoy^ of cbe tulers follow him, tnic the mulikrode ? I^ilkwartaor you none of the rulers did... And Chrift faith io rfie Scripi;ure\vheremyTexC]7, verfexbe 25. Itbimliibee^ OVather^ LordifiUavtnand ^artb^ becattfe thorn haji bid thek tbingf from the Wife and VtudsM^ atid baji (H^ecife^l tbem unto Vabcif. You fee in matcen ofgodlmeD^ irithenny^eriesof the Qofpel, God^odki nor obferve that proporcion, chac chofe chac have cbe riaoft natural underftanding, (hall have the infighc iteo all che maters of godlineiiy Chatia noccheway of God, No> We fee k apparently chat God dochno^obfocveihac .proportion of .iMns Hearts in potnc of Eeligioa^ but faichChniL-1 thank thee, O Father,, tlucchoul^bid there things frofh the Wife and Prudency and haft Hevea-* led chem toBabes, Therefore that jnuft aoc beeur rule.

And

r

-'' ' At* -■

v.. . — -' - -1' m'

turmers of'Chrifi mho.

KIM » II ■!■«■« »

> «

KrA wavAnx rtatfiiit vo^y ic mafr iioc be a ml^ ft thhi

tifil. WcK lee a'mao clo wbtc he can ehougb never fo good, yec ff this mtii have no ^rooud for what be dotb» bat brc^ofe focb^a man (aicb ic it fo, fach a nan fifif. Suppole a man bold z ct utb, and doch that wbrch » btf duty to do, yecif cbe^ro4ind that he holds, and the mietfaii be dotb itby^u only the judgA^encbf l«cb and: facbmen, chfimanfin^^ Icta appatent ftomthe/crip-,' x^^ wbtcfoever it not of faith is fin, whatever be dbtb ekotiBb the tiiiog^ be good, if tbcy»be noroffakh chough cbey be good to oaie, tbey are fin to am^r, and cberefore i/1 be of an optniot), I mult have faidb i tad faicb is no^ere to be bai but in the vMvd*

itf

Ftitbyoi&i0vilfay, Socb (eamed'ffien^antf'godlt^nier, tbff do fo« tod is not heceground enough ? Cjertatoly, bfteis w>c*ground enoogh tor faith^ for.then tfaofli mufl: n«td»#n ugainAGed inat things that thou tloll upmi ttArgroood^ if thatbe the only ground. It may be tn« 4tet a good help, and a good'incovragement, when! ftarchintotbeicripcure and find, thacfuch godly men iftdteamed men, were of ifae^fame o{>iriion, blii it can bt no groiind of my faiths

Ob^ei. Yoo wi( fay. What m$4 we do^ tben ? Vi>^ imift Leame of C fmfl. 1 t*t onefiiuhf here k Cbnjt^ and4i$^ti>cr faitb^ tbirif the voice vfCbriJl^ how can i»ttbat are poor ignorant people iywn^ what k the nH>ice ^Cbriftf^

iAnfwm Tb tfcatXinfwer. Iconfcft tfrat we ftiouH^ ghre a great deal ofrefped untotbt^fe tb^itare learofd fndgod/^, andfnfp^A onrfeiveafirA) and not cofoi-tbw oer own opinion! withoot diligent fearcb. If I fee ttiotlet learned gjKlIy man that is diflferent from me* tbacmaiuimft oot be ^ rote forme, ;yetitiB»ift malM me

5»

{

n

52

Learners if (Jhrtjl l^bo.

examin cbiiigit very tbrongbly, and with a very bdnble heart to cxaoaiii things again and again. Yoo may not flight men, and fay what do I care for men. I muft go to the voice of Chrift only, and not look after men. No ("as I (hal afterwards (hew you) Chrift doth teach by men, by the miniftry of theword, and it it a very ill (igneforany one to negleAthat wayof anderftanding Chrtfl(f voice. As onbnefide^ thofethat iliat ground their faith upon anv thing whit man faith, they iin, to on the other (idey toofe ^at fhal negled to make uleof thegodiyiiefs and learning of men, and the miniftry of the wwd, they cere ainly (In, and it is not likely they (hiPunderftand the voice of Cbrifl, for Chrift fpeakei in them, tv^maft expeA toiteare Chrifts voice throngb them. And for that there is a nocabie inffance amoff it the Corintbhrnr^ there feemed to be fnth a dtfp6(itioA ainangft them, that as there were fome that refted too much upon men, and made tbem the ground of their faith) fo there were others tgain that rejeAed, .andr^ girded tbem too litde, they would learne of Chrtft,ind notatai make ufeof the gifo of men that God hti given them.. One faid I am of Vaul^ another fatd I t^ of Apollos^ another Ijjo.of Cephas, and another I am of Chrift^ There were fothe that (aid they were for Vaul^ he is an admirable Learned man, and an Ap* oftle> and I wil follow him^ Another, Apollo be is an eminent man, and I wil follow him. And another ofj Cephas, he is an excellent man and I wil follow him.'. The Apoftle rebukes them for refttn|^upon VomI and ; Apollo^ and Cepi:)au And therefore you know bow ' noble the fBe'*ej>i/were, they were noble, becaufeaf*! terthe preaching of <Fa;y/, they fearched whether ibofe \ things wcrefo ornoe, and beloved I we wil neverbe '. angry at people for fearching whether the tbiogi wc preach be loot no. Wei, there were fome that reft too much upon fPiii//, tnijipoUof, ind Cepbai^ botnovr, there wene others, thttwonldbefareoou^ frooifeA« '

»/

Learn of QhriU.

r

irg upon ^aul^ Apolloi or CefJj.'ttj but wc wil look coChrift favthey, now IsthU tobc blamed ? Truly,! the Apoftle blamei fncb, they are al blamed chere Hooir 1 isicpofly>letbatmea(l)ouId bebla/ned fotthar, when you fay cbey muft letrne of Cbrti^. The text laich you niufc Learn of Chrifr, Tbe meaning is this, is if they fiiould fay thus, talk of Vatil^ or .ApoUo^ ; or Cepbof^ or wbo you will we wil look after none but jChrifty tndasforthcmintftersoftheword, orgifcsof Imen^ becaufe we may not make it tbe. ground of our faith, we wil never regard it ac al, Lee tnero (ay, what chey wil, we wil look not at men or the mtniftty of men bat we wil look only at Cbrift.

Now this was a (in for any men to fay fo, we wil To learn of Ch rift, as to negled tbe miniftry of the word, and tbe gifts and graces of Gods people* I fay, thefe fH] agatnft Jefos Chri(i , for though it is true^ that Chrift is tbe great prophet of his Church, and what we learnewemod learne ofhfm, yetCbrift doth not at-waies teach immediately, the wayof Ghrifts teaching finaers is not immediatly, but it is ofreotimes by man, yea, ordioarily it is fo. So that as you mnft learn of Chriftfo you ffioft hearken after the voice of CbriAln mans voice.

Ofrjeff. Iboi you wil hy/ifopt>jhal we hjtow whether it he the voice ofChrifi or the fvoice of rnen 5" ^ mu nifier comes and faies^ it if the /yjice of Cbrifi^ and brings fkcb d fcripture ^ but how Jhaltwe kpawiu . , . ^

•Anfw. Now for that the anfwer is this. Chrifts (h'eep

hearCbrids voice, Chrif^s (heep wil fcearthe yoiceof

jChri(t, In John. TO, 3. To him the porter apeneth.xhtt

ts him that had a right cal of the (heppard and the (hcep^

wil hear hfi voice^ and hecals hia oinrn (lieepby name,

4>8d leadcih thcm^oe^ Atxlthcoa^ the4» verfe, ^d\

»«■■——< »i

54

Learn of Chr'tH*

itvfcew [>e piiteib fdrib bk ot»nfljeep hegoetb before ibenty andtbtpeep foUovffhim^ fortbey kpov^bknxnce. And cbcoitcheii. ^ttttVam tbe good fhepipards thegcod

Jbeppardgii^etb hk t^^for thefiyeep^zod at the 14* verfel am the goodfbepbard andkjtov^ my ft^eep and am |^ii« of mine. And tncn at the 16. terfip. Other (bJtp I baw

\wbicb are not dftbk fold, tbem alfolwil bringy and ibeyfbal bear my "voice.

Ohj'^U. You wjlfay, ^on> fijotll^ow tbewike df Cbrifty from tbe voice of man ?

Anftv. Truly, They that are ChjMs (heep, theyirir diflinguifii between chevoite ofChiifty-and cbe>voice of ftiangers, for tbey k^w Hot tbe wtce of ftrangers verfcthe ly,

^/e^. But you Wil fa^, what do you mean t/tfajt| tbat thefljeep of Cbri^ kjiotv Cbriflxwiee?

' tArifw. Tbe meaning is tbis^ that chofe that .^ecniljr turned CO ChrifV, andfolIov\rChrifty there it a fecrecin* ftiDft of (he fpirtc of God in thern^ to inibie themco diftinguiik between tbe yoiceofaftranger and the voice of Jf(us Chcifty at you,(Hal And by experience^ Let a miniftec come and preach falfe doArine, thoi^ choft chat have hoc learning cannot difpute a^^inft k, as the martyr fa id • Hiough I cannot difptice for the ttutb, yet I can die for tbe truth: So wil chey fay» though I cannot difpuce againft it j yet itb nocdvory to

mce.

Sliiefi. You wil fay, ^Buimay ibejriiiitfelHeil*

n>ed.

1 Anfvo: I Anfwer, It is true, ebat they majr in^dHv' I riiat sirii nnr fiihdameotiU Ibmccilttei^thevinusfafciliM*^

1.

Learn rf Chrifi.

*iaiii

5$

t

1

ved| and petbaps doc UDderftaDd the voice of Chrifi:^ buycercainly^ know this for the cmifort of :il that ace godly, that the weakefigodly Soul abac is, Cbrifttakei fudicare, that no falf teacher in the world fba! ever deceive them in any Fundamental point* And it is e(]peci-ally to be under flood in that, my iheep heare my voice, aod not the voice of a firanger. Lee a icranger come and (beak a voke chat is not the voice of Cbrift, and though ubtift biay hide his voke from (hem for bumbling of chftDf and trying of them, yecfot any point char is itin* damentaly ic is na pcfl3>Ie for to deceive tbem,If it were poflble they flioukl deceive the eleft, buc ic is ooc ,fQfl5ble*

AAd thcrefbre though in matters thac are not Fundamental, thofethatare^lymayb^ atalofs, yeclfay, in matters cbac are f uncfaimencal there wil be a fecrec in-ftinftrpknowcbeVoiceofChrtft. Icisa mighcy thing, when you come to a flock of ^beep,where there are thoU«-faods together, and the Lamb is playing with others, lee but tlie Dam bleacf and the Lamb will prefewly run through all the Reft until ic come acthe Dam, icisa inighty woi k of God. And fo a Bee, Bees cbac areettying two or three mdes ^om their hives, yec lee there come bucaScorm, and every one will come and fly totes, own Hive, chough forty Hives ftand cqgether; So there is fuch a.feaet inftinftupon the Hearts of choie chat ute jChrifts, thac aiToon as ever the voice of Chrifi is ^uc jfounded^ fuch a Sheep will come rumiing to Chcift, thou^ there be many about Chrifi, andifeem to.belike Chrw, and therefore that is the main fa(;isfyAory ad-fwettothi^'* • *

« > *

AM then H^rthcr, if you would know the voice of 1 Chrifi, examiiie the word^ Search ibeS^ipturejftn' in A^you tbinkto hiive eterjial life. .

ariL*. • I

-If ^'»

J

' 4

■» K f-i^ j a w — < n MM I

^W*.

/

k^- i-

Ofc;€ff• I biit yo«S wil fa/j^^ fft WJ> be (leceiv^d^ 4^4 iiiifffef th^. fence of Sanptiirt^ ],.,*'

. Anfpp. Well, bi^t if rliou ^aft a d?(Tre to knowal] j trued, then here is k proniifcfor'rheejrty^tn^ 7-??♦ I/| tfw> man will do his mllp he^fiyiU I;^ovp of r/^e V0ritie ! wbetber it be ofQo'd or whether I fp^dkj^f^y felf* Here j ii a promtfe I lay, thac wil help any Sbul, here is aj Scripture, thac any minifter thic conies to preach hath cauft to make ufe'of*' No queft top buc many cirae$ the baft mihiftrr preachech fomthnig <rf himfelf, now how (hal we know whether che DoArtnechat he preachech bei of God. or of hinifelfr Here ijaprpuile, if any nan i wildoniswil^ xfanynnans Heart be fettodochcwlflafj (3od,^LordIeonf)e to the Miniftty of thy ^ord as thine 1 own ordinance, andthou knpweft^ ray Hearc is to 4o^Y \ .wilK and nfry Heart is wiljjng t^dd chy wil^^Noi^ if thim. do lb, Chriftfaiei, 'ifanyfiMn wiH dohiswiH, he M know of the doftcine, whether it be of God, or whether Ilpcakof ray Iclf.* * . /: .

"One Text nfiore we will add for this arid fo go on, injti chac is the %$.Vfalm^ Amoft famoits pjromife to Chrifli-anfrin thif cafe, the r^. verfe, What man isbetb^ feareth the Lord, 'hmvoil he te)ifih the way xhcfX he Jbtl cbufem You fay, that you are poor and we-ky and you donot know the way that you (halchufej oneXcanufl nian faith this* is the way, and anqcber the cxber is the way. How {hall vt^e that are poor igncvan^ peopleIcoow the way } Here's the proniife, • What mm k to tbjt feareth the^ Lord, Labor co havemach feat of God id your Hearts, and then God hath ingaged hinifeu co teadl you the way you (hakhufe, ^od the mote t}iou ^flftte G6d, the m6re thou fhdt be taeght iiiaJlpch^Vlif^ that thou fhalt chule,; aiid br)cept more m)fir S^^ .4p butobferve, thofe chat grow cq Error, youiiidin^li^ tie time cbrerveIoofnersin,(heirGonvecfatioDtand cii*|

^Ma^

. CbHft the^nsi teacher $} kiffhurch.

ouch is, when men begin to be led afide co Error «|iere was fucfa things, atfirft, though you could not oerceive «, but witbtn a litde While j^oq will fee, that there is lefs

°S''^^f'Sr°^"P*^"-*^'^ ^^^h for when the fear of God doth keUpthi^'Hfearttttat the Sour walks ail the day longtt the fijac of Gpd, theil fuch a one i$ under this protnife that the Lord frill teach him in thfe Wdy that he flulcbufe* '.■•■'

<?HAP. LXIII;

Vjc mairte DdBrine that Cbrtjl it the great teacher of bis Church handled arid 'explained, with three %eafons of the <Poim.. i. «He w come from the Tathers *Bofm fo renxal to hit Churchy what he ha^j heard ^ the'Father, a. *He k a'ppoiniedby

• the'Fatfjer to be tJje teacher of hk Church. 3. Ml

poweri Authority and fuccefi of other teaiheffit front him.

• ■ .

» • s

Bllc now we'ate comi fothemaine point, wherein the verji marrow and pich of all lies, Udm of me (ftrich-ehtW> AH tfrofe that come to Chrift m'uft learn of hrra.. There are'-four or five Particulars in the Explf-cation of the Point *^

, #irft, That Chrift is die teacher of his Churdi.

Secondlyj^ We muft fcquire'the means whereby Chrift

dokh teach his ChiJtftj. Thirdly, What are' th^maln

Md otincipal UHTaas thatChriftddthtea^chhis people,

Mdtbat we afe fpecially t» Learn from Chrlft,Foutthly^

What a kind ofte^cherjefus Chrift is, what mannei-rf

Macber, fo we flial proceed then CO the Application 1 It. • ■

57

•

■^^^N^———■—*■—^« I II II II

«; S Chrlft the^ut tedchej^ ^his Charih*

Firft then, Cfarjft is chp,teacbce of his Chiirchi w

muft Learn of Chrilr, he is coipe ftbra, the Fathers Bofom

CO reveal unto all chofe^ cHac>is Fafberr^iji^veqhim

whac he hach hearij from, cjie Facber fronMll eieroicys

and chereCore be is a fk ceairKer^hemuft needs be.theonJy

teacher that hath been wicb the Father fifomAll eternity,,

in his Bofom, in his very Ktnfj aricf there hat^ heard

jslorious things from the Father to reveal ro his peopIeM

We read of the Apoflle Vaul^ that he was wrapt up into«

the third Heaven,^ and heard words thac werexumiciei;.'

aWe, I but Chriftlie was in rtie higheft Beavens^. and i

above the Heavesii fromc all «rerntty^, and he bath heard.

thofe things from c'heFathef^ ^ which chough man couid •

not utter, y^c he k abl|^ to utptr, and to teid) thoTerhac.

the Father doth give (into him.

Secondly, Thei:c are moft excellent*, fw^ec T«a to-, {hpw whajc a teacher Chcifc is, that he. is a fit t^adier for' his Chiii:ch beeaufe he hath been with the Father, and far idoth undertake to reveal to us^ and pcorfiijTetb that be, will reveal to u^ thofe tbings^that be hath heard from} the Father, take for that chefe Scriptures, Jobn^t. 38. * i fpeal{;tbat which 1 bavefeenwith my Vother ^ Wh^-foever Chrift fpeaks to his people it is nopther bucxhat wbic\> he had with Jiis Fatmr from all eteaitty. And then again, in John, 15* 15. henceforth 1 call you not I Servants, for the Servant hjioiveth not what hklf^KjA j dotb, hut I have called you friendfy for all things t that I ba^e beard of my ^atljer I bow made kpowitan^

Ito yofi. Here is a Scrij[)ture worth a world for cbe

j'couragementofbeleevers, and fortheriglyt iDforiniDg.of

tusinchepreciouftiefsottbe^ofpel, and the exceliency.

(of thofe things that Jefus Chrift oatb sevealed cqus in tbe 1

Gbfpel f £uth liej al! things that I have heard of my Fa*;

ther I have made known to 5^u. Whv, Had be tsiit |

faid| as in the fotmec Text, Whatlnave fe^of clie|

I " ' ~—^ 1 • • _, . -— —

Clmijlthe fftat teacher of his Church ^p

! FacbcTf cbac I have f poken^ but here, not only what I jbavefeen^^fomchiDg chad have feeii of the Facher^ buc ; alL c;hiiigs^ chac I have heard of my Facher^ I have made

}

kDowDiuncp you, here is a mercy indee{I ^ we have God revealing himfelf mhh works, the glory of' Gods good*

ne&maoifefted there, we may fee The foocft^ps of God iabk works, I buc Co come coknow all things chac Chcift hicli beacd of the Father, cheie are myfleries, orher manner of che glory of God is revealed chere, cbenche t wxks of God can xeveal unco, us; and mark, Chrift faicb,. chac be bach cold chis cobis difciplesasfreinds. You kgow ic is a fpecial noce of friendship Co reveal fe«-iccecs one co anocher as fomtimes I have cold you, lee chere be QfBvef fo many offices of friendfliip9 if chere be a con* ce4lingof fieaecs, chere is never any encire friendfhip ex*-cipc ibey do unbofom chemfelves one co anocher, they may be acquainced, and live lovingly, and never fa I our, lliuccbece is never any entire friendftilp buc where chere isaiiopeningofdk^c Heart one CO anocher. The Servant docbkiot know his mafters will, the m^flec doth provide for his Servaor, ^and proceA him from danger,^ buciie doch DOC open his Heart and fecreti to his Servant^ I buc one hrieoddoch coaoocber, faicb Cbrifl: here in chis Texf, lamnoconly yourmafter and Lord, .and wilLnotdeal with youasamafter to a Servant, but lookai a friend. doch open his (eaets. co his encire friend, io wil I do co you. ^ 1 have noany chings thac <be world knows not of^ duDgs-cbac I have heard from my Father ifom alUternity, I have he%rd precious things from my Father, and \^hat-foevec I have beard from my Father, chac have I made known coyou, and I will tel you more and more. Chrift {ucely iaa fi^jtfijichef, that hath'been with the Father,and what be ceacbe^ is what he hath known with the Father. laJobn^.i6.\2Ji..l c;Me fdnb from the Vather^ &c. That flicws binico be a fie Teacber,becaufe he came forch ifixxn cbe lE^ichec into che world, ,and upon this ground iClu^iscalled che lighc^ or chac ligh^ thac enlightenech

60 ' Chrifi the^reat teacher of his Church.

etrery man cbac cotnecb iato che world. Jobn^ .!• 9-^

That toot the true ligbt^ John Ciaich hej dhd^iui: ceftifit

of ch^ light, but cbac tras che crue light, cbac was Chdft,

that enlightens every man that comecb into the world.

That is eichfec chu$, Lodk what light any man chat if^io|

cbe ^'oddliath3 he hath it horn Chtift, tbou^ icbeal

comsQon light, yet as the Scripture faith all tbtingtatc

committed CO Clirift, and (o the cnl^hceningwiib^y

I common light, it is frpm him, but racner thus, be t^

lightens every .m»n that comes into .the world, that i», e»

very man in che world that is enlightened in laving things,

he hacb it from him, as if one fhouldiay, fudiamtn

ceachech all the Children of the town, it may bl^ lomean

not fent to School, but all chataretaughcaretaughlby

him.il (b^very n^an chat bach any light in any favmg truck

he'hach it from Chrift, he is che great pc^betdf tiK|..

Church, che great Prophet th4c is (ent by God co itveal

his nlind audwilco his people. And therefore in die

I $• of Deuter. 1 s. There is a Prophecy of Chcift chit

the Lord wil (end a Prophet, TIjc Lord iby Qodwii

faifi Up to tbee A Tropbet, from the rnhJ^ of fhte^ «f

thy^tetbren &Ck, Tohimyefi>£lhearkprh Andtheoki

the i8, vcrfe, Jirid.it Jhalcotneto pafi that p^kofoe^er

, wil not bearbfin to my word tchkh be fhal f^tai{^ in'my

^ame. I t»M require it of him, Ghrift is the gccic

Prophet of hit Church, aha Sve cannl^c undecftand Cbrift

aright^ except ye underftand him as bdd out in his Na*

tur^, if we would undecftand Chrift aright, weinutft

know Ghrift in his Natures God and mliti iaoneperlbo;

and lb we muft kncnv him in bis offices. King, Pcteii, and

Prophec, and chat is the nieaning of cl^e word, Chcift,

I che word, Chrift, figaifies' anointed, ttef wordF, Jdciti

j figni/ies Savior, Chrift is che-King to rule bisChurdi, i

i Frieft to offer up facrifice, ^ Pxt>phec to teadt and in*

I ftru£l his Church, he is the gteac Propbet of bisChttccb,

! and therefore the fit teacher of his Church. "

Yea, Further, ic is by him chic any man hath eicher aWUy CO ceich, pr fyccefs jq ceajchirjg, Uisfrpm JeAjs Chrift any man hath any ability to reach, ic is he thac {givechabflicy, ichhechac gives gifcs co men to inftcuft the Church, fo that if youfee any man chac hath more abilicy then or hers, Chnft is co have the glory of ic, ic is buc t beame of light ftom Jeftis Chri(t, and ic is he rtiat frives abilacietJ ichhethic^fVes gifts comen, andefpe-ciallyiipan bis afcenfion, then he gave gifts to jnen for chewiildingupofhts Church and Co chis very day hath CQotimied gtfcs uneo men, therefofe ChrlKis ro.t)|f h^qo^ rcdinthofe gifts, And again, AU the auchoricy that a'hy hath CO come and ceachi, kisfromChcifl, k is he thac frtkbany ^ficers into the Church, and it is in his Name thac cfaey muft come and teach. And then libeivife, all cfce fucctfs chat any hath, it is from him, he chac hath the vealieft ffi&s^ if'he ple^&chy he can make chem mote efFeftual then aman^hac hath greater gifts, and the fuoceb of teaching) ic is not according to gifts, but ac^ cording co the operation of Jefot Christ* And therefore shrTe chcBeifainpconfider^d, FirA^That Chtift it come fironEi die V^f^t. S^oondly^ Thac he.laap|HMoCed6y dK iPacher lo be che greac Propbec^ of hi» Cburciu Tbkdty, That all power and aucborkf, and futfcefs of all C)dieifcm:htngisfrofn.him9 therefore he is a fit teacher, an4 there is th0 Reafon of this Exhorcation,^ thac we ftquldte^rnofbim^.

«

I

I •

CHAP.

i I

k

--_ __ ^-, -—-—-j

CHAP. LXIV.

. Cbrifl teacbetbhk Ontrcb threefewfol Pfoiejf. t.*Bf bit Word. 2. <Bf hit 'Minijiers. 3. *By hk Spirit. -

V r \7E a||ft L^rn ofChcifl, why CbcUl is iDHea* •V V veo, lioMT (hauld we Learn of him )* Lee Doae (ay who fiiall aifceDd up co Heaven, there co Learn of I Chcift) * and know ku mind, No^ There ace ws^ to Learn of Chrift, chough we are bn Earth.

Suefi. You will fay. ^ i»bat means, d<nb hi

I 'ieacb. ^ ^

^nftv. Thefe three waie§« I . Firft, By his word wrkten^ inhfswocddiete.weha»e 'themiadofChrUI^ thcwordisDig^tous^ youmayfaavej k in your hands, in your Houfes, and Cbrift ^:)rpefiij you fliould have ic likewife in your Hearts. Look co che'^ word) you find in che laixer end of the RevektioaS| cbece^saprofeflion, chac bt chat adds co che word^ or* decraifts from the word, ^od will add co his plagues, and | and he will take away his name from che Book of Life^ therefore the word reveales die ful mind of Chrift^ tfaic'k che great ftandard by which we are co Try every tbin|^

Secondly, Chrift ceacfaeth by his Miiufters, Cha^ Another way, i>y che ordinance of his Miniftcy,- for be gives gifts* CO men for that end, and teacheth now by \m word. I will be with you faith Chcift, ^o tberqtfn and Teach all ^aHons^ and Lot I am with ycm to tfc end of the World^ I will Teach by you, and hecfaar

t. _.

CM^iitteTitcharrfUtfhmb.

«3

faetri you» bean me^ fiitch Cbrtft cbecefoce when you Gome CO the miniftry of the word you come to Learn of JefiuCbcift. Chnftdoth{»rofeii, thac whofoever Joth heiraMini(lecof (faeword, dotb hear him, cfaacicishis voice chat is cbeie. Wbeo a Minifter docb fpeak aocor* ding CO che word wricceO) you are co cake what you Learn ofhim as Learned of JefusCfarift, icisCbriftthac tpeaks in cbem^ as we opened ac large in ^tnocher Point, we in Chrifts fiead befieecb you co be Reconciled m Cod.

And Thirdly, Cfacift ceachecb by his Spirit, chough Quift be peiibnally in Heaven^ yec be Tends his Spirit cocetch and inilruft, as in^c'ibis, 16. Xocotmncethe mrld offf% (f^igjbieaufnefi^ and cf pidgmem^ And hoe in this Scripcure you Ihal fee fcxnefpecial Leflbns cbac Chrifl doch ceach^ chis Scrimure wit help us in fome, and we Aal fee ahers, thac^s m (bird chat Chrift docb eeach and iniftrud|| bis Spirit. The lig^c cbac you have fonicimes daccecnRo your minds beyond your former ^Ifipcebeifioo^ ic is no aher^ many cimes, (hic che fpiriu tomingcoinflniftfour Soubj only do noc miftakeche Spirit of Chrift for a &lf Spitic^ for you muft cry whac* foever is rau§jht you, ycni muft cry ic by che ftandard of the word^ whecber ic be the Spiric df Chdfl or no, ic muft betryedb/char^

B^rhemainecbingftuthery that I may come fully to iiMw ytiu the Pbinc, whacarecbe Special Leflbns cbac "Cfatift dDtbceach bis People.

L

CHAP.

-wa««i«-iOT

7hefie^ai Lejfons thatl^rifi

CHAP. LXV.

^gbtfpecial LeffdnrCbriflteacbeibbHCbHrch,A» poere little hjtoix>n before, i • T!he abfolute necejfitf cf%egtnerationi a. V^e mfufficiency of our aun ^igbteoufmfl for JHJUfication^ 3, Self demak 4. If for the Soul to come to the Vatber. 5. The ' ISw/ of tbe Sin of Vnbelief. 6. T&e Spiritual nefi of tbe Law. ,7. Vappinefi in pe^eamon. 8, Tbe gjory of another'Life.

L^am of m€f Bteffed Savibc^. what it it-cbaccbou wouldeft have us co Learn of cbee ? The trucb n^ whole CouaTel of God is cai^c by Cbrift. God'cbac did reveal his mindhecctcofore by ocher meanst now id this hccer Age, bath openedlbii Hearc^ ^odallJiis CoUQ-fek by his Son. InlJeb. i. Xfifrbeginoing,- Theceisa nouble Scripture chac doch much coocerQ cois Foinc chac now I am upon., Qod who dtfundry times^and in divers manners^ jpah^ in times paft unto tbe Tatbers by tbe Tropbets^ hathifitbefelaftMfesfpol^tousbyibkSim. Here is;he priviledg of chofe chac live under cbeGoTpd, berecofoic GodJpake in divenn^hnencoocherf^ as he f]^akc fomcimei 1^ Dreams, and'Vifionsj byExcraoc* dtnacyfrophefieand Revelation, but now infteadof all thofe.waies chat he did reveal bimfelf to our Fiihecs iib be batb in tbefe latter times fpokeo by his Son, chat i% what God bad. to leiwal <tf his mind, he bathifveakd bf^ bp SoQ..

.J

But for the Particulars, Thert are fcveral, Pkrtiailar»

j free;)I ch^"ng*> "hit Chrift v7oa!dhaveu? coLcJtnof himi.

1^

WnWi^Oi I Tm mi

kJUfa

/.

Teacheth his Chu^'ch^

y

<"i

TboTe things that io a more fpecial mapnec have been rorealed by cb^ Son of God, thac were very litde known! before the Son of God came into che World, chough God did fpeaft co our forefathers by divers mannen, after divers waies, yet he hath referved the Revelation of che (jpecial Miseries of Godlinefs for che gceac Prophec cbac wa^ to come into the world, he Wat to come to tel us all things. The Poor Woman of Som^ru, as Cfarift was conferring wich her in John^ 4. 6. dould fay thus, ^at vohm the MefTas comei^ he will tell u$ all things. Andiodeed, the Lord didra'ferve the nGJanifeftacionofi himrelf to che coming of che ^Jj^j \ And this is che ReaCon why the World was in foniuch darknefs before CEclfts rinne. Foe (he generality of che wdrld (except i, che Land o( Canaan^ chat was a Poor lictle Country J Qothtng neer fo Big as England) was in darknefs. and' knew little or nochii^ of the mind of God) and /or che! Jews, what poor licde Ifnowledg hid they of Cbciftj weak apprehenfions had Pbey of che great Mifteriesof Salvation^ Thofe that were me moll eminent among che Jews, yet what little underftanding had they of the ''l^eat chings of eternal Life, and the Kealbn why there was fo little knowledg in former times uas, becaufethe Lord Ira/d referved. the naanifeftacion of himfelf to the coming of chegreat Prophec theMeffias, thatcill he was come mro che Worlds chere flioiild but a lictle lighc comf into the world* And tfaiierefore by cheway, we have caufe to blefs Gpd that we live after the coming of Jefus Chrift, for now light is fpreod abroad^ had in foipmer times, vire ihould oave Kved like bruic

Beaffs, and have known fictle of the mind andCoun* fid of God. but I fay, this was referved to the coming of the ^^MelTias ^, and chis Mdlns bach coU us'kll things M (he' Woman. faid be would do.

•i

» ♦ ■

«

L2

Mow

■*«iM

'66

•»

1

'the fpecial Lejfons that (hrifi

Now for Che parciculan^ there atetbefe kffons due ireacetoleariTorChrift^ cnacCbrift bath ievetled>chit were liccle known before.

The firft IS this, Tlveabfohiremcdricyof Reeener^^ che mtfecabfe condltiioQ f I wil Wrap tjp.t£efe two

r) chac ifrtn is |n l;ry narun^ and che abfoloDr oe»

of Regeneration; little have wt o£ this in ai the

oid Telhm^. Hov Hctle iiras this k^wt) co che workV

before Chrifts comnving, cbetefoce ^flfcodemuf p thou^

be were a doftor of tbejLa w in yobn 3. In the cooftraioe

between Chrift and htm^ ic is faid oE hini| cine he wa>

a roan pf the Pfaariiees^ ruler of tbejeures^ yea^ ud be

wa? a great doftor, but Chrift faith co him afcerwardf,

art Aou a teacherf he was a teacher among che Jcwi^ as

in the lo*^ verfe, nAndJisfus anfnwed ana faid to bim*

arttbou amafterinffraei^ oradoUifr injfraell^ am

^ppt^ not tbefe thingf> iZlkHitoliiftiicodemm^ «ri-

^/vtnly Jfjiy tmtb yoUy that except a man he horn agmft

he cannot fee the f^ngdome of Qoet: This is thegreat lef-

fon chat Chrift pit^c, and there was never to much of

regeneration caught from the beginning of che worUj ai

is here taught in niefe words of Jefus Chrift, chat everyv

nan is |n Uxcb a condition bv nature^ as that there muft (

not only be fome change in him, henaufc live better then

be bath done^ hut he muft be born again^ or he mufcbe

damned CO ai eternity, here is a great leffon that Tefos

Chrifrbacfa caught his people, and we muft learn ofuoi,

that would never be known but by JefusChriltj kfiis vr9

one of thofethings that Gbrifc bad fiomibe lecher, that

hone by his fal was in fuch an eftare,'chat bQlefsKe had

a fecond birth, as welas thefirftj be muft periil\K>aleir

cemity. Nqw when Chrifc caught diis^ TfieodehuiJf M

fcand amazed, thoi^ h^ was a leacbedoian who auB^

the Law, yet faith He/ Vaw canamatiUyini'wm

hekoldf can be enter tbeftcond time into bk mctbsri

momb^ and be bom ) So thac you may fee by chis, cbtt

Jewes, andaceachcr cf cbeLaw, if he was 16 ignorant kitbe point of regeoeration^cercahily ic was liccleknown inrhoie times, and this Is a main leflbn chat we are col karn ftooi |efus Cbrtfc, to knawwfiac the fcate tbac al sen ace in by narure, and the necefltry of regeneration, which we can never underftand by all the learning ita chs world, cbefefore be fine to learn that of Chrift, dieee be maby peojple (^as we flial fliew afterwards J that wil feem to leatn lome nice queftionT^ and things that neicherthey nor their teachers do underfcand,that are meet ffltfters or difputeand controverfie, chat take up their fpirics, which is the fubtUcy of Sathan to draw them a-< i way from the great things of the Gofpel, and the under^ I funding of the great miKertes of falvation.though its true, Iflialihew afterwards bow we are to feek to learn every ccucb, but to learne it of Chrifc according co his teachings Are you inftmfted wel in the great matter of re^meraekm-Its true, we mufc acjcnowledg that every truth is worthy of learning t I but, you muft firft be inftruded in<t!he main truths, before God Wil have you fpend the foengcb^ of your uoderftandi ng and time about the other*.

Secondly, The great truth thaw C3hrift teachetb is, the infufficiency of out owii rlgbceoufnefs for jufcificacion, of I I any rigbteoufoefs that is (n us, an!d that leilbn you have in' I ^ttB. Sf 20* Vor I fay unto you^ that except your ngbtejoufnefj! exceed the t^teaufneff of the Scribe/ and Vvanfteif youfhal in ri&.cftfe enter into the kingdom of beanjetu This certainly was a very fttange leflbn unto thcjewesac that time,, theiSaibes and rbarifees, they Were the ouly righteous men that feemed to live upon tlie £ioe of the earth, and lived fo ftridly in their converfacton,, but faith Chriftltbat am the great readier of the Qmrch^ the g^at prophet, I fay unto ycu^ except your dgbtcfouftiefs e3tc^d the righteoufnefs of the Scribes and Snrtfeei^you can ne^ec enter into thie kingdom of heaven TbisweacetokarnofChrift, that al the righteouOiefs t

of I

The fpecial Lejfdns that{^hnH

of mao is infufficienc co bring him to the kingdom 6 Heaven, Lee a man live never fo civilly, never fo morally, never (o ftri&ly« 4c canndc ittii^ him inco chekiag-(tomeofHeaveiu AndCbriftceactechafcecwardf, due noc only civiticy» andmocalrighceoufnels, hue even the Saincs beft rigbteoufnefty is tiocib^c wherein chey-aie juftjfied. Add th^tfose'^injobn. z6« lo. Ic is faid, Chrift wil {end che fpitic, ta^ convitUe the world cfri^ teoufnefi why fo ? becaufe I go to my Vatinu You wfl (ay9 whac^is the meaning of chac, chiac cbe (piric o£ Cbcift Wil convince the world of righceoufnefs, becaufe Chrift doch go CO cbe FaCher^Sc be ihal befeenno more I where lies the (Icengcfa of cbe reafons} is chac a reafon of rigbce* oufnels ? can I know wbac is cbe crue righreoufnefs, becaufe Chrifl goes co the facher, and is ieen no more} yes, cbusy 'I wil fend my fpicic and chac fhal convince cbe worldof chisgreaccbing, ofiibeiofuflficieocyoFal rigbce* oufnefs in cbemfelves whacfoever ic is, eicher civil or mortal, or fan&ifyings chough ic be wroughc inchembyche (picicofGod, yecisnoccbeir rigbceoiunefs, the righce-oufnefsofcbeir jutlificacion before cbe^eac God, buc ic is in me, chey fhal be convinced by my fpiric, ch?ic ic isia me. Why ? Becaufe I go cocbe tacber^ this flial be cbe argument, chat rigbceoutnefsiiin me^ chac lam conEie inco the worlds and fully facisfied Godsjuftice^ I have caken upon me co facisfie the juftice of God for mans ct* fence, and Godis wel pleafed with cbaC Which I have done, for 1 coe co cbe focher^ I mud never have feen cbe face of cbe tacber again, if I had noc wroi^c ouc fill righceouthefs, for my facber fenc me inca cHc w6rld co work ouc a fulrigbceoufoefs for cbe children oCmen, rbac^ cbey may have chac righceouGiefs chac may malce cfacm to. ftand before che facber, and had noc I accocnplilhed chis work I muft never have feen che 6ice of cbe facher Jbuc tbac I goe CO che facber, Ochac is an argumehc di^C I have wroughc a ful righceoufnefs for che children of noen^ here

Teachetb his Church.

isa leffon cbac we mud learn of Chrift. You uril heare fometbing of Chfift, and you wil lay, chic you defire co learne of Chcifty buchave you learned ihislcfTooj cbac alnghreournefstcisnocinman^ bucuisivithoucu?, cbe righceoufoefs of our juftificacion it, is in Chrtft, God and man, and we never learn Chcift til we learn cfais of Chrfft and cberfore chere is no civil nnn in cbe world chac knows Chrifty tbey karne co keep from grofle nocorious (ins, being diunkaod unclean^Sc from 1 wearing 8c co lying^buc this we may learn by rhe light of na(Ui;e^& ic is crueiCbctft doifaenlighcenchis, bucthe main thing of the Gofpel^ if we would come ca learn of ChrifiasChe mediator of the fecond Ck>venainc,ic is to learn this leilon, tfaacthere is an infu&i^ncy of righteoufneis in almankmd^ even in the beflmen in the world, wo to tAbrabam, Ifaasf^^and Jacoby if they had no other righteoulhefs buc cheir own, then that was wrought incbem, there is a righteoufneis beyond al righteoufneis that is in our felves, yea, then al righceoufneis chac God doch work in us. Thtr's many wil acknowledg this, chac chere n«u(l be.arighceouibers beyond our lelves, chac by the grace :of (lod we mud comccado thac chac (hal beaccepccd orGod^buuhis Chcift^hath caiighc^ chac chere muft be a righceoufneis beyond any righceouineis thac che grace of, God doth workinourfelves, a rigbtecufnefs inChrili thac is gone CO che father, and chere preieuts himfelf wich his ful righteouineCi for a beleever^ by thac lie ftands before cbe focber. Ic^s Crue by cheri^ceoufnets of our fan£ti6cati« on we here honor God che father, and the Lord aaepts of itas acknowledging chac wherein be is. honored and cakes deligbc in it as ic is faid, Tbeprayers ofibe tighter msHQods^eli^jft^ but chac chac doch make us flanci as ri^ceous before cbe facher, chac muft be fomwhac above US, thac ipufl: be the righceoufnefs of the fon of God, and. cfaw Cbnft teacbecb, Jearn olme ibis great leiTon.

dh*a*<arfiMM>M«kii«aMitaiJb

»■ iT I I fc

^mtm^

70

thefpecid Lejfwn that Qhrlfi

Thiidly, AcbicdLeffon is this. The Leflbo offdfe denyal^ as you may curne to that fcripcure. One of dbe firfl:chtn|T3 chac Chrif^ reacbech hisdifciples hcliis^ V< that wilfoUov^ me, let him denie bhnfelf, chis is a LefloD chac no ceacher wil teach lo as Chrift doib at the very ftft CO ceacb a maa Co denie himfelf, to denie his own excel* Icncy, his own wil, his own reafonj his own waies^ his ownfouly his own mind, felfdenial ische greac leflbo, and chis efpecially muft be the Leflbn chac men muft learn co help (hem co learn any cbiog elfe of Chrift, excepc chey Learn this leflbn, cfaey wil learn buc very I Ifcde of any other Leffon.

Fourthly^ The fout ch ching chac Chrift ceachetb, it if jbr che foul co come co che fatber^you know che fcripcuce th^t no man comef to the father but by me^ no man can comexo che facbec buc by Jefus Chrift. Thmna$ arfwtf edbim^ hord^vpe kpon?not pphither thoupoefl^ andbo9f cantvebpopp the way? Jefiis faith untobimf lam^x way^ tbe truths andtbititfeyno man corner toibefaibet but by me. Now chis isagceac myfleryof Godlsoe^ there is no meanes for che foul cogoecoche&tber buc^ Tefus Chrift, by Chrift as his mraiacoc, cfaoii^ God che nicber be a God of infinite niercy in bimfelfj and cbccna-tucebe very miferable, yec there is no way for thecret-cureco goeco chis merciful God, buc by Chrift che me-diacor, chis Chrift ceacheth^ and I appeal coyouii Igoc tlongt have you learned cbefe things of Chriffii

For me co preach in general, chac al icuft lemi df Chrift, this wil be a point that would not I fear brvtwof great effeft upon your heart, excepc I comeco^inflBMriB parciculars. Learn of Chrift, chac you wH alacfcoow^ ledg, I buc che main things thacwere ttug^bjr Cfarii^ were never caught fo before Chriftt cime ati&thac wi|i| chat now they are, have you learned cbefe duag^i dm vou have learned of Chrift. It mav be vou flofco

I

rii^iMi

minri "Ai

TeMchetb bis Churchm

^ik

iopayer, and doooc underftand the necefficyo^aine-ducor becween God &: yoUfVou pray to God co help you, I but how do you come} By my prayers you willay^ I but here is another way co come to Ood by Jefus Chci(>, beieyou are cau^c, tbac prayer or comiDg Co God is a CByflery^ che other isooca myfiery, che Heathens do cfaiat^buc the Heathens do not know how co come to God thcougb Chrift, and we have never learned Chcift til we have learned this leflbn, the right way of comoung to the fother^ him.

Fifthly, Tbefifdi thing that Chrift teachethit) the gpeateviloftberinQfunberiere, and this is never known h/ any nacwal reafon^ forfolamnowfpeakingofthoib kflons that are beyond che ftrengch- o( any natural rea«* foOy and are moft proper) Evangelical leflbns^ and by tbefe thin^ you flial know wheti^r you underfrand tlie Gofpel arightai now the fifth leffon is the great evil of the fiQ <M unbelief. Many people chey think there is a great evil in the finof murtber^and tbefr^ but for ^he evil olun^ belief they never underfcand the evil of chat, now that this is one fpecial thii^ that Chrifc teacbech^ you may fwd'mjobnp i& Cbriit tels his difciples^ that hewil fendbis foirit to convince the world c>f ftn^ and why} btcaufetbty beki'venot inhim^ toccmvinfie them^ chat not beleeving in me they do remain in a mofc finful, wcetched conditions whatfoever cither fins they have re* focm^ and aroended) yet che not hekeving in me^ doth faoU them in condemnation) now for a man to come to know ia much c^Chfift, as to fee thac the fin of unbelief isasjmatafin as blafpbemy) aswhoredom, as drunk* eoodu^ .as theft, at any ocber fin whatfoever, and indeed itisibefpecial damning fin of alfins. Tbk is the conr iffmaAm^, that li^bt n amt into the worlds when che I to Xee ihis, it is an argument that it bach leaf ift) a^d cfais only can be learned of Jefus ChriTt cwcmblethKthe fin of unbelief, as wel

^m»mm^>»»

U^i,^tam*m

7a

\.

■

i

* — —-

The /pedal Lejfons thacQhrift

as any Other fin, and lanaents and bemoans that before che Lord, as wel as any dcber fin^ (his is a Soul chac bath Learned of Chrift.

Sixchly, A St^h ieflbn is (his, the fpirtcualnefs of the Law, Qhhft i'peakes very much in teaching the Law, and I make no queftion buc many thii)gs thic Chrift doth fpeak were he alif e at this time, and i hey did not know who he were, be woiikl be accounted by many a legal pceacher, he dvKh teach it vefy much, onlfthis, herea-I cheth it fpiritually, he is fo far from abolifhing of it diat beraifech ic beyond the letter of i , and forany thing fur(her,men excreamly trouble rbemfelves wkh queflkm cbac do not tend to Godly aefi, when they make a diftinc-eion between the Law that ^ojr/gave, and that ChrilV 0ives,and yet wil acknowledg that the fame thing is taught by both, but we are free from it as ^ofei taught it, let I this belgranced, but we are not freed from theLaw of God 1 no one thing of the moral Law, lecitconie in the band } of whom itwil, /)fany miniftec cf God, we are bound \toyeelduntoit, but efpecially if iccooie in the hand of JefusChril^, tberetocelet that thing be granted thac^T^ are tied and bound unco thofe things tbatrhe Law of God requires though ic be as Chnft gives ic m, for we wil be willing to take ic from Chrift rather than iny^ buc ftili cbere irno abohiKingof any paic'tcular duty chac was not ceremonial, chat indeed we are freed from, buc yet we are bound to the famechings chat ^^fes dettvereao^

IUf^ chough now ic comes in anocher band, in che hand'ofi CbiiA*. Tfaecrutbifr, we are fas I have coMyou) not bound CO it if you underftand ic as coming by ^ofbsji^t is, colookuponicashe wasamitiifler of the Law, buc we are bound CO ic as any minifterchac brings che law of God, chac doth^reveaUny part of che minddpf God le toe not oolyi)ound'co:fc ac chac citae wheo hefi [> ic for ever^ but here lie» al che Goncrb^effn ^ chink chat ^ofii gave che Law as t Comrtoliirail

pie but

Teachgth hit Church,

73"

and focbcy chink we ace not bovnd to ic^Tbis I know^ no . Dhrine in Eoglaod, that ever was accounted of for any I foundnefs chat ever oaughcdiisi and cbecefore for meaco think cbac now rbeycome co uacb otberwife^ to chink diac we are not bound co che law as a Covenant of life,and of our rtgbceoufnefs before God for our juftificacion^ now here is the coiita>ifarfie whether ^ofe/did give it fo^ ^ yeaorna

The Law was given by ^ofes, and yet in che handb( a media cor^nd tl^ Law wait a true fchoolmafter.co bring coChcifi chenasnoWy and it was given for a Covenant of eternal Life no more, then it is now, buc ic was for the ruleofourlivesintbia worlds but not, chat any afour forefochers could come to eternal life chat way,] fay,hece liaUheconcroveriie, whether ^o/e/gave it foe a Cove* nant of eternal life^ Now^hat need we trouble ouc (elves about this controverfie, what if he did? or what if he did not? this alofpurOccbodox Divines do teachy that %ofej did give cbem the Lawco bring themco Chrift, for a rule to Older their lives by in this world, and lb we are bound to it^aDd it is impofTible buc any chat wtl fearch che fcripcurey buc wil acltnowledg chac we are to bound co che Law, to c hat which, is/norai, fo far as to know our mife* ry, and fee the neceflicy of Chrift, and to confbrme our Ifvei unto ir,' co live to the honor ofGod^ and che good of our neighbours, and if chey would raife k higher, that it tsa Covenant of eternal life, chac we al difavow* It is true, ibmtioiesfomeexpreffionsmay falfrocanien chac ochecsmay by confeqoences, fay, we ftrain icriptuce,for the fcripcure hath fucb expre(Iionf,as wel nsay ftcain fuch coofequexKres, ic puts us upon many worjkes that are co be done, and noany promifes are noade to cbem in fuch a way, as if we take the l^ter of the faipture, it inay feem to tend that way^ but this is that which is taught in the Gofpel, though we are bound CO the fame things that the '^lawrequices; yet we ace bound to cbem in another way, itbtfaftt itfMir the Law is not a Covenant of eternal lite.

i^lmfmt

74

The fiechtl Leffmi^ Qrift

1

of ehittfitibetfmeoftheLaw^ cMcaihl^r^ tfaejf due wm laved, were faved bydiriftaiwett^sive, radcfaey^id onderfiind chtt, but ic wa% noc fo deer under-ftood as novr, and therefece we are do htum the l»v by Cbrift^ chat is, in a Spiricoai mj^ QuiftdochniiletheLiiwbi^ cbaa^vericwai hefoce^ ch^cis, for the Spiritual Pare of ic^ he Teachecb ebac we atenoc to Reft In the leccec of the Law. B/ead over the 5*of9Ctft/>err, CbnftialchuiKothanii hwmfmd^^ totbemcfoldtime^ that thon Jhatt not coMnit JMte-ry, hut 1 fay, tx>bafoever (hihlmt lodk^i^^r a WcmMj Asifbelhould fay^ what do yeu cbiak, tfiac^j comrca deftroy cbe Law? My DoArtne dodi make the Lav ftrtfter then ic wa), in fhe a7« verfe. What (hallthe ff ventb Comandement be dtfaiiuHed > Do you not chink it isaKule ? But notiir I am fo farr from dtiamilliagit to be a Rule, that I will raife ic higher chtnit was befoce, knownatleafl. Andcheniatheji.verte. Itba^beea faii^ wbofbever wil p$tt avtof bk IVtft, in lAmgive bor a!^tU efVhorcement. As if he fliould lay thus to tbenit there was a time, for the hardnefe of your Hracts, fome kind of liberty given as for the lefs Evil, chacis, if yoii wH do thus and (bus, you muft do ic after dm manner^ but know, chat I will ghre no fudi libccty, chat if yoa put away your Wife md Marry another, yottcoomuc Adultery. And then in the 3 $« veife, ^gMifXebavebiOfif ibat it hath been jaid by ^9em ef Oldtmef tb^ Am fhaknotfilfeartbyfelf^ but fbaU ferfcrm unto the L0ri thyOaibff Vm Ifay3mt0yoH9 fwearn0tat4dk ttnAer [byVjeaivenforitkGodf^ArMef nor byAe^iasrAf^ itk^odr Vootjioof^ 8cc» I wil keep you ftrifter dieo ever you were kept before, fothac Chrift dbdi reveal k to be more fpiricual^ that is^ to have a more (piciiiid fence, andthenreveaksitnoccobecheGoveQaDCMLtfe^ that indeed was revealed mocecleerlyfa|r ChciftdH&cvcri ifc.wasbefore. SothatyounmfttaiBBd»IawtiMi»6ft{;j

Tti^hMC hm*.

molt fekktirtfy tfieft e^tt it w^^fietee, tud ihacic DoctobedieCoveiftfitofLtfet thbugbhej^tnttemo ftrifteft andliigheft way cha c a Creature can do^ St ii z\

Sirtfit bf this Scriptare, it h expefhnl chat beleevc ouMkeepthat that die Law requires in a more high ami ftrvft way then e«r they did befera^ nottobetno loofe then you were before, but co be more drift in yoi ob(erviQcy to the Law of God then ever you vi»re befo hue Chen when you hare kept it in the hi^ftmiftnei you muft not keepfrasaCovenaott>ferermlLife, I deed it wii Co CO Adam^ fo thacwe may welifay^ th we arenot bound to the Law in cbacfence, as it was m to Adam 10 Paradice, bucnot fo as it w«s given hy^ fa% for it was ^iven to Adam as a Covenatit of eterr life) but as a Ruleof our Life, to which we are hour andmoreftrtfily then our forefiirheis were^ faecaufe^ have it by Chiift railed to a hipher ptrdi^ and reveal more cleerly then ever it was to Wdfes^ this is the Left that wr are to Learn fcooi Ciirift, if we Leam Chtift eighty theipiritualnefsofcheLiwofGcxJt

Seventhly, Another Leffon that is Pjroper to the G pel, is this, That Ciirift Teachech more cjien everv ca^jbt before, as rhac there is a great deal of ha^ipinefs die &iintt in fuffertng Perfecution, this was a ftrar fioftrine before, for in the time of che Law^ then i way of God was to encourage his Poor Setvancs by oi ward blkSGiiffby noipering them oucwardty9 but we 1 ver tiead fo mum in tbofe titna of the happinefstl Aeieis in Petfbcarioo^ that's more proper to the Gof( cbouejh no Queftion tiiey were happy that were pet CQCrafocChri^lalce, and they had fome fight of it^ Vbfif did fee gieamc Riches in fuiTering for the Nam< Chnft then in Vbarc^s Cmxt, I but there was nevei nub feed in it as in cbeSecmod pf Ghrift in ^Manbetx n.iz. Vkfkdarejtj ppbmmenfhal^t^leyou, c ttytm^ omfiHil fay all manner of ^Eml ago:

jT

76

7be fpecUlLeJfm $h4t Chrijt

yoHfalfiyfarmyfak§\ ^fjoycefOndU ^weeding ghd: for great k your ^ivaard in heaven : Tor fo VerfecH? ted they the Vropbets which were before you. Here is a Texc more deer for cbe bappiiiefs of Pecfecucion chao ever was before^ now if you have Learned of Chciftt you muit I^acn tbi$ Leflbo, che bappinefs of Ferfecuci* on.

A^notber Leffon chac we muft Learn of Cbcift is thi% che cigbc way of cbe wpcfhip of God^ and cbac is a fpecial chii^ cbac Cbrift docb Teach People, and ch^c you have in John^ 4.20. Our fathers worjhipped in thk HMnt* tain^ and ye fay^ that in Jerufalem^ t&e place where men ought to worjhip^ Jefut faith unto ber^ Woman^ hi-keve i»e, the hour cometb when ye fi)al neither in thk ^lountaine^ nor yet at Jerufalem worfhip the T'aiber* TeJVorfhipye l^ow not what^ we kftow what we Wor* Jbip^ for Salivation k of the Jew J: but the hour cometb^ andtwm k^ when the true Wbrpipperj Jkal IVorfijip the father in Spirit arid in Truths for the father feel^ fuch to Worfhip him^ Qod k a Spirit^ and tb^ wot IVorJhipbifn^ mufi lVorfi>ipbim inSpirit and in irud?. Thus yx>u fee Cbrift inftrudis cbe poor Woaian iuche righc way of worihipingof God^ and cakes hec ofT kaok excernal Performances, cbac ihe cnud noc Reft inextec-nalPerformances in cbe Worfhip of God and facisfie her Confcience ihac way. Add fo when we Read of Cbrifts intruding in cbe chings of cbe Kingdom of Goc^ and when w« Read of bini, co be faicbful in bis Houfe a$ f2l&-fef was, cbefe cbings doth (hew unco us cbac we mufl: have cbe Worfhip of God caugbc us by JefusCbrifl, and 00c by cbe Tcadicions of men,, for fo CHrift complaines (A men cbac chey did Worfhip^ noc according to cbe wiy of God 9 buc according co roeos Traditions^ ^Matthew; $« There^s one ching inbre ijut we did not obferve before abouc che Law^ that of Aagetjthac ChciJI by Aoger makes a man gailcy of the fame paoifluncfll

- - - - • I _. II '

Ti^cUthhk Church.

jtbiittbey^bougbt Mordt r diddeief vejo Y^rf. 21,22. Tet \ bam beard that it was faid by them of olid time, Tboul fbak not^Ui and IVhofoever {ball %ill, Ihall be in danger of tbejudgment\ ^But I fay untojou^Tbatwbofih ever k Angry mtb bk brother without a caufe^ Jhall be in danger of the judgment: and whofoever jhall fay to bk/Brotber^ ^acboy jhall be in danger of the Counjel : butwbofoemerfiialfayj thou Vool, pjoll be in danger^ t^Vell Vire. You think 4f a man Marder, he (hail be in danger oif the jndgmcnt,. bat faich Cbrift, ifainan be bat Angry with his Brother wichouc a Caufe he (ball be jn danger of the jadgmenc. And fo afterwards you fliailfiody when they wondredcharbe did notwa(hbi^ Handf) he did reboke cbem for making the Commander mencs of 6od of none efieA by their Traditions, and .they, taoght for Dodrine the pr^epcs of men^ but ^ Cbrifi^woQld briDg them to the true Worftiip of God »J and not to VVorfliip God in a formal way according to mens Traditions. In Hale things in Gods Wor(h]p, then let people be fir(l(. infirndlea in regeneratiooj the oeceifity of that, and in the mjflertesof cbe^ofpel) that aieof abfoIotenecejflSty to Salva(ion^ then they are to be ioftroAed, in the Wor(hip of God^ and labor to in^ (|QireiiowChriftba|h; (hewed the pattern of hiiJ4ouie in the way that he won Id be wpr(b(ped; for as on the one fide, there are fpme men that fo (lick upon thingt that are FandameBtalath)tt they (light fmaller things,7o on the other fide, fQia^ ftick fo npon fMa^lec things*^ is ^Acy rejedFDndamentaithiogSjFtrft tet ua be inftjFai^d 10 tbe raaine .Points of the Gofpet^ and then we (ha) Uarn the, patterne xtf: his Houfe ii(<t(re way that be woQidJhe Wor(hiped. And efpecially cbougb.wie cannot beinftrn^ed &| er^ery^Particular ptefitntiy yctlthis thri HMkeft beleever cbmesiQ Learn of Chri(t, that be xmAi im WodUp ^od after the Tradttfons of hisPathers,^ Iti^ttore:) Jfiiy^ 'asfoon as ever a Soul comes to Chrift, lthl*iSon6Ci£fchc£rft things, that he Learns upon the un-

7?

i

^1 ■ ■■ llfc

79 TUfimMLegMtOutChrifi

1

dtfftiflAttgoftheiBffterieff of Salnriofit tfast beisto be jufcified by Cbrtft, tbatt he is now oot to fenreGod bydieTradirionsofmen, bot&c. but that by the prer cioov Mood of Cbrilt be is deliTeted ftom the vtine con-vetfttton that was received by the Traditions of his Father.

E^bcfalyyOne thingmore we areLevrn of Oirift^ and that is, the Glory of another life, bocbrhedayofGodr ca lling al to ;udgnient»8c the fhte of^od and tad in the life tmt is to come, this was little known of in the time of the Law. The fpiritfhal convincetfie world of yudg-menc, fknowfomemtkeitto ftand in S^n^ftijicainoD^ and others that God hath a great day of bfingmgaiita judgmenti for the Prince of this wotld is Judged, the Devil fs caftout of your Hearts, but the letter feemesto carry ic more fully the other way, fiiail convince the world of another life, of the great account that muftbe given, that all flefhflial ftand before the great God, for this Prince of rhe world is judged, the LcSd hatfi jud^ (the Prince of this work! already and aft him intaCfaamr ' of dacknefs, and that is an evidence of the mat dx^ that Godwin ;udg the world by Jefus Cbrift. Now this wis known fomwhat of it tn the times of the Law, but efpc-cially the ftate after judgment there was lefsknowii of that, and therefore that place is very oUbrvaU&j dMf z Ttnu 1. la ^Bm kntm made man^fi bytbiaf' fearing of our Savior Jrfm Cbrifi^ $i0babaibabotybii

Qofpek . Was wt life and immortality broq^ to 1^ before f Truly very little, give mealonoft one SctmOM^ fexcepconeor two) in all tbeoldTeftameng that fpcahs of eternal Life, bw now Lifoand immoccality ipbcooriK colighcditoaglltfaeGafpel, Oh, Thkii that that Cbcdl hath heard ffiom the Father, hehatbheaadftomdieRar thet that it is the puipofe of God tfaeFa^fatecobdM fome poor Soub to eternal life, taliveineceraallJH wxh him in die bifiMt Heavens, and diif Chdftttalm

'i

mam

itfMiBrfMl

Teacheth his Churchy

^kpown by the GofpeU this weacecoLeiroo£Chcift» ilifeandkiimoccalicy^ the gloriotii bappincfsofbeke-|venhece^€ry aftec cbis worldh ac an endj thofechac are bdeorers^ chough cbey be pooc and contempcibte i ■ here, roeaQ ia parts and abilities, yec the Lord bach fucb ( blefled choughcs of meixy cowards diem, as widiina I while, chefe poor iuoips of Clay, (halberaifcdupabove Ichd ftarry Heavens, coUvecoallecerimywith cheFa* I cher, Soo,aod Holy Ob6ft,and che blefled Aogeb, in fin-

K* g praties and HaUelu;ahs co him chat fictech upon che one^ and co che Lamb for everouire* Ic is Cbuft chac bach Revealedy tbac chis infirme Body o£ chine chac is {Weak, and ouccer for Difeafes, ihal be made like che IglorioujB Body of Jefus Chrift^ (hall be like the Sun Ainiqg in che Firmamenc, for (o che Gofpel eels us^ ' even thy Body ihal have as gceacaluftce and mine as the I Sun at noon day» when icihioeibthe brightnefsofkf chisQirift eels us chac we flialraigne with the Lord and enjoy a Kingdom, even chofe chac ace poor, yours is che Kii^om of Heaven, and an immortal and undefiUd Crown of Glory is referved for you, chac cberc are man* iioQS in Heaven which Chrift ceb us he is gone co pre* pare, chis doth Chriil teach for che encouraging of his iHfc^les, thus faith Chrift Learn of me, chat isj chofe principal Doftrines tbac aremoftEvangelicaT, chac are now caugbc more cben chey were uithe cimes of che Law^ or more Chen ever can be known by any mans underfian* ding chat bach but meer natural abilicics^be ic knowndiac I come from che Father co teach cbefe chiogs linco youy and Learn of me. Thus you fee what ace che things chac Chrift docb ceach.

N

CHAP.

r?

mmmtmmmmmmmmmmmmmmmmmmirm^m

gG( Wkattiiami^^f Tiitdkr Chrift it.

CKA.P. LXVP.

<fanaiiAc»t» t. Cbfi0 Teotheib Mt^s tf d h^gber^amtt thM. oOnrt. %. Out dthufi kn* bindrMak tg bk Itacbir^ ), ^teoAe^ibe *mm .^^M^, 4i *ke ieacheftr fitdderOf,

6k VhlMtdfifaoMtmtb. f. '^'^aate^t&Kf^

■

NOv tte *dct t%iag \% the m^ner of CftrifinTei^ dilng^te t«aiebNt» fe a» rid6e ocbetTeffdittfaBce bitki. Ycm Mm a Siri^Qt« co ibit purpofe io T^b, }& 22. 9ehoUi Qod eat^tb hj hh wvoer^ vnho TeadbeA tH^bmlTtM winch ito firidof Oodhere is crueof Chtift, «riMittbeSo*0fGotf^ whoTftachesliteliiml Cfarift iT^adMBi C!«te0ew fhing^^ wbo Tetcbei fudi cfaicM as Qttift4o«t ^

Ih^e ate fix or feven Ptrciciilars whereio the ceacUng tit Cfatift appeari co be htyoaA my teaching wfaac-ibevWi

ficft, Tbe clrii)g^c&ffl)felTesthac Chrift leacbeth^ ace , beyond any odiers ccacbingy none can reve&l thofe cliiiip chat Cbcift reveals co the Soul, they ace chiqgs of a higher Nacure^chofegreatoiiftcnesof Ggidlinefs, fuchchicgias Chrift himfelfiiacb heard and Leanied of the Father^ he comes to ceach^ therefore none teachecb fo as Chrift teitf^bj tQo^ard^ofchechipgstbemfelves.

.

.rfJL

pbat ma^imr tfTfuktr {hiH

»»^mm'0m'm

8

■u>xj g'

Secoodlyt None ceacbech fo «« Ctuifts in dncdie ^ulnebandiBcsiptfJcy of the Lairoer, kiipliindannce cocbe ceaAmqt Jefiv Ctidft^ diiUidt mil tncttiidiy in ochcrty when aoy coeiciKe uqdorcakei coifoaa^ isa noilhiQdecaQce, btfwhepCbiaftwndnrtglwto teach; icii 00 biodeiiaiioeacall^ cbe Lavof God^csnrifdooi Co the fimDte and CO Babeit

Thiidly, None TeachecbfoasCbcift Teadieoh, W caufe be T^acbecb efFedually^ be TeacbecbxheHeacty ncine can Teach cbe He vc fo as (be Lord Chcift dodi, be dvesuoderftandii^ CO cbe Heart, lujob^ it* 36. Who boApn Wifiom m the iw»ard Varts) Or vAo bath ffnxnwideif^andi^gto$jHVeart? Who i»k^ Here it adMllenge co ibew who k is in al cbe vorld?Wbac Omt tuce IS ic cbat bach puc Wi&lom iotbe bward Pacts ? Or that bach given unoerftandiog coxfae Hearc) All the An^ gdi in Heaven, and men in cbe world, caonocgiveunr defiflandtng co cbe Heart, Tbey may give imdecAan* ding cocheHead, perhaps, buc cogivekcocfae-Hetfic^ chat is to Teac^ the Heart, noCrestureincheworldcan do ic. Ic is cbe Property of cbe goeac Teacherof the Qnirduto Teiich cbellearca of cbe Saiott, who h&cfa givco utfujliscftandii^ co cbe Heart > And therefore you «ceooF^nmcbcpKK>kat what undtcftao(&g is in cbe Head, buc wb^c underftandlog faavse youin€he Heart,' hadi Chtift given youunderfiwdii^ iatbp Heart, Am Chrift bach nugbc you, that is cbe proper teaching of Ctoiftj and in this jbe ceacbech as none teacbecb.

Fourthly, Cboft teadietb £6 as none teadieiinchis, thache ceacbech Aiddeoly fflft^r cioies, odiersTeachby d^l^j a little ac one cime, «fida licde at aoocher tioie,. biitcbecegdtungofQiciil;tisfomt}flKS€QafeKld^ One tbachacb been a ftjcy ignocmt wcecdi, iComesto bambe yyndamrnfal poinai rfBidigton^ isobe iec aui^mi "

■bi

tua^

den way intd his Hearr^ chac hec^es.couaderfhpd fomcimes ac an inftaoc, more then all the great Rabbins in the world did underitand^ chat have been ft udyttsfj^all the daia of their lively I do not fay siore ^rrticular things, but many things thattttey d6 not uadkff;ind9 and things of a higher Nature then cfaey do underhand. Yea, and all things chat are abfeliicely hecefi^ty to SaiVacioo Chrift fomcimes teachedb on a (udden, for if a man may be converted on a fuddeof then cerrainly. much more al the oecefFaty ooincs of Religion, he muftneceflaniy know on afudden, nrefently in one Sermon fomticne^ the Lorrfcomea into the Soul, and revealfbimfelf through the oufteries of the^ GofpeU and reveals al (he^eat chiogs chat are abfolutely ncceffaty to eternal Lm,^ Ibdeed they come gradually to underftand more^ and more of the mind of God, aiKl fo as long as they live they are learners, \tai chey are on a fudden taught the Fund^ental rrmfas of eternal life, and< therefore none teacheth fo atChrift Teacheili^*

Fifthly, None Teacheth foasChtift^ Teacheth, bc-j caufe Cbrift* Teacheth without any Mixture of Error*; Now we can confide in no man to Teach fo, fbrthougli, men Teach many truths, yet they are but men andmay Etr, and^pd forbid that any man fhould attribute cbat unco himfelf) chathisTeaching is infallible, kncl dberefore chofetbac Tieadi and are as they ought,- they will many cime$condemnecbemfelvef, and confefs chat chey areas fubjeftcoEp^i.asaoy others^.

Sixthly, Chrift Teaebeth as none'ocber, becaufeCbrift leadiincoal truth. ^ You know the Scripture, when he faicb>he wil fend bis Spirit^ chac is, Chrift teaching by pint,* ^ndtbeS^ntfifaUkadycuint^dUThiilh Here it a hltttai Teacher, one ttois able coTeachall tnich; One man Teacheth one cfaing, andanochet Teacheth another thing, and oneMioiftar isemiDecCin jooe way, and another in anocbcc way, but hmitil^

Wl^atmawer ofTeachar Chrifi if.

Teacher cfaic Xeachecb all crutb^ tbac leads inco all. Tmcb.

Seventhly, Qbrift Teacbech evedaftingly, tbac h^ his TcajAtog is iudi asihal abideforever, tbac ihatt never fade^ and cherdfoce he writes his word io our Heans, fo chat k fhal be there. His Leflbns tbac he Teachetb flial

4

be io fuch a oianoer, as the knowledg of them fliall abide to all eternity, A man may Teach another fucband fuch aSkiJy but bis Teaching may vani(h, but now Cbrift Teachetb fo as^ he writes bis LeiTons inxheir Hearcs.- So as to make them abide for ever. Al flefii ts grafs, faith tbc Apoftle Vetetj that diftingy^iiheth between Flefii and between the word of Ckni* In the fkfVof Veter the firft, the cwa laft verfes. Vor alljiefh is Qraf/^ and all the Qtihr}(fmanartbeflavperof(jraff^ the Qrafi Wttber-ftb Matbeftoo0er tbere(ffadetb away^ but the word cf the Lord enduretbfor ewr, and tbk k the vpotd wbidf by the Qofpel'itVreacbed u ntoyou. Mark the Compa -rlfon between the word and the fkih^ Ai fl&fli isGrafs^ but the word of the Lord ^uceth for ever^ the word wbidi by the Gofpel is Preached unto you endures for ever. Now the meaning of it is this, chac whatfoevec cocnesinaflelhly way, whacfoever you have tbac is n^ Qiralj tbac comes in a Human way^ that iral Human excelleocy, natural excellency whatfoevtr, ic is but as Grafi chac fades away. Certainly, That is the meaning offleflihere^ atHuman and natural excellency, but the word of the Lord, chat which comes into the Soul by the word of the Lord, by the Goipel, chac abides for ever^ whenas all natural excellency iha I vanijQi, perhaps Parts Chal vaniflL Mans natural Wifdom flwl vaniih^ .wbaE« Xoevec men bave Learned from men, and by any ftrengcb of Nature, or have got from nacuralabil^ies, altbismal vaoiflii ic wfl al come conoching, for ic is boc fLtttf^ kis all buc as Gials* I fay, whacfoever men have ^by cbeiff oacur^l abilicies, or meeily by oMUi, it wil al vaniw uCbols, lee (hem podecbeinielves ID ic never famucbj

$4 OrsSiidMediTeader.

but oeccainly ic wil al vaoifh and come co nothing. Bitf imi^ctevrcndofdieljoidabid^ loakwhn^

SoulckiaksiabycbcwonlcifdicLQcdt look iriiac« Soul gets by the TcachBtf of Jefnt Chaft inifais wocd iaite Gofpely this abides forever ID the Soulj So cfaat Chrift Teadieth as none Teachech in ncguA of the mannir of his Teaching.

CHAP. LXVIJ.

ShetPh^g H^at Cbrifi k a mi^7eaci?9r in Sleveis^a*

w^y. %. fHe k not prowigd mA t^ 4¥bufi^ bkSdboUars. i.^iUkttpaUimTeofiber. 4.w ' Willnotupbraid tMrfinwo'Ignafatw^ $• Tfejr wUifig to Teach tifi^Pi over ami avor jogamm 6« Ve ^Encour^eA we k^ Urimmigf in kk SdfoUarr. f. lie fapeem/ all bk it^tmtHom pritbLave.

Btk nowt Chrift is fiich aTcHchcc coo^ notonfyin tegard of chefe ParticulafSy buc in rtgacd of what ve b9veintbeTexC| Learn cfmef fori^m MEEK«4 IJwfymUban^ Chrift is a Meek Teacher^ and a Jowly Teacher, andchacbreiflyincbeieFaaiailao, tofxeUot befioee your view the Teachings of Chrift^ Chrift «« BMcTfichecinchisRerpedt Chriftdotb nocTttcblQ arijgidway, heisMeekincbeftfcvraPanuculani

Ficfty Hedoth not defire ctf the Soul co Learn in that rigidauABCcwayfoasocberTeachetsdot Die Law icis caiied a Scboomafter, tc isindeed inny ci0M a nqr Auflire8chool*inafler» arigiiSohod-vialleivitiiii)^

€hi^KaJidi9kT(Mckf: S5

akfefrtufttoiheSchoHaf^olie, Itac Gftriil is ocber^t l wfti CMft h » MtcN aiMl a gcfncle SdioolHii^fter, be ls> Utth iB M»f tathitig^ bedttbdraw oncbe He^rr iaa fnwcMdgencfowaycocome eo underftand cbeGc^y. mi ebe raifteriet ef Sttkvcion^ and chii you may Read oFaHalonginebc Go(|>el^ cbt iMekheft ofCbriftif^bb Tdacbkig, bis Teadiing \n a Loving and^a gentle way. He WH h Lofingandgenrleinr his T^acbing^ thac cbe pcople^f ibeJeWf weie oSkndid, Jobn^ becameau« nerdy, neicher Eacmg mx Dnnkingi but Cbrift mme Eadfif and Drinking^ in a gentle w%y^ you knovip cbe vanky of tnentSpirn^ whenit ftma vil fay,, H Mtnklen wtoald Teacb rhu9 and tbu^ we would hear them^ ^and dkjf. woulddo us good,biit di^ are foexatamly auftere* Sb/irfm^cbey excepted ^jamftbim, bewasauft^e^Ibuc; Chrifty be did not eonae m an .Ataftere way, becatneina fiuBiliar way^ and in a Loytr^ way, be was not To Rigid at Jehn was. And 1 fuppole you know (be Scriptuce Char rdaces (be ilory, >c is cbtt very Cbapier, In ^Hoiriyeiv^ ti% 16- and 17; Bhd Co oa WbermiUoptiU I lifcffi thmgemrdtitm^ it k likg wato Cbildiren fitting in Ae ^fari^f aud calling unto their felUwi^ andfaytngf wt bave^Ptpedunu^yeuandye have not Danced^ we have mourned mnto you and you have not lamented^ Vor Tohn ca^K neither ^ting nor 'Drir^ng^ and they fay^ he badb a DeiAl^' the mh of man came ^Eating and Drm^np, and they fay^ behold a man QkMonom and

aWine^ilAerjafriendcfVMicansandfinner/^ ^Bat Wifdomk jtiJUfiedof ber Children. Thus we leeibe waywardnefs of (!be Hearts of Peopto, thac^ nochini? wooldfatbfiethea), John was coo Aware, and Cbritt was coo Familiar for them, Butchis (hews chatCErift was a Meek.Teacher, for faeisofipoled tvcnoo cbe Au-ftcrky of 7a&n himfeK.

Secondly, C%r]ft^ii a Meek Teacher indeed, tbatheis lootpcovokedby cbedttllaefsofiiisSdioUarf. Asicis

— — ■ ■ ' -

0 ,

hard for tHafterckac bath dill SchoUaci, vakis heliavl a very HeekSpicic, buc hewil be fKOKiked b)r cbedul* nefsof cfaeCbaid^ 'and PaimeixrilnocbewiUiiigOD laid ehetc Children efpecially tf cfaey know them md, aod hard to Learn, co fudi a Maftcr^ NoW Gbriftheisa Meek Teacher, and our dalneft dodh noc provoke Cbrift asochersdomen, pethapiwe are dul» and Miniftersaie provoked by our dulneff, buc Cbrift b ooc^ when dxia an: willing »co Learn chou may ft be incoucagMiy forcbou haft a Meek Teacher^ and for cbiido but read che Hiftory of cbeEvangelifts^and diere obfecve che dulncftof Chrifts Dtfcfples, the Apoftki cbeoafelvei excream dul in Lw* I ningy Cbrift bad much a 4o wicb cbem in regard of cbeic dulnefS) aud exaeam ignoranc cbey were in chiim ibpc were of a high nature, buc Cbrift carries faimfelf UmiU* arly coward chem in a M^iuid a quiec way•

Thirdly, Cbrift b a Meek Teadier, noc only cbacbe is noc provoked by dulneft, Ihic be is Pacienc nocwicb* ftanding perverfnefs, chac is more cheo dulneft. Indeed we may bear fomching in dulne&j buc if cheLettoerbe pecverfei ic is hard for any man in the world cobearcha^ DUE fo ic is with Cbrift, Cbrift is Meek nocwicbftanding che pervecfneft of any of btsLearnert^ and for char yoo may iee in J$hn , 4* S. In che fourch Chapcer be came co Teach che Woman of Samaria^ The Woman ot Samaria bad jeered him co his verjr Face. Saidi he CO her^ Qwe me fame Water to Vrink^ Saith cbe Woman of Samaria unco bim« How k it that ibw ( beiia^ a Jew askp^ water of me who am a woman ff Samaria? As if (he (hould (ay, you Jews are foftrifl^ and fo pffecife, chac you chink weSamarkans are wicked people^ andSttperfiJciouSi and whac,wi^l you chat area Je w,come co me chac am fo vile a Samarican as I am?Cer» ubly chofe words are very ;eering. True, They adcnow^ ledged boch cbecrue God, hoc cbe Samarkans Worfliip-* pedGodinaCdf way^ and che Jews WorihY(^ wA j

w^"

• Chrift it a Meek Teacher, S7

ia a 0^ wa3^^ aod dier«fore cbey were at a deadly en* fflkji ooeco anocber* When- people woc^ip God in a ftUway^ rhey think chacpchecs chac Worfliip God in a cnievay^ ctey canooc Love chem, buc.bace cbem, and (odicSaouncaQScbouglH of the Jews, and accordingly cfae Womao ieeca Cbcift, and fpeaki fcoffingly to bun. But yec VBAxk hotir oaeekly Chrift anfwers the Woroany Obi^ IfihoH badfl hpownwtffft of ^od and wb§ itk tbatfaitb to thee, giw me to SDrinJ;,, thou wottldfl haw 0ilfgdfif toffy aiid be would have gvven thee wattxi of\ Ufe. He did noc fpeak frowardiy again to cbe Woman, buc mark die Wonun yeeced agaio» i ^^> ff"^ tns that water indeed f (aicbflie) that IfhaU never thirfl again^ aodfofcornedjiinu Chriftyecgoesinameekway, and Devec Leaves cil be had cau^ cbe woman the gceac cbiogi of ccernal Life CO bet SouL

And fo in cbe 8i.of John^ cbece Cbcift is ceacbing cbe Jews, lookcbrougb cbe Chapter, chey didnoching bucl cavil and thwart him. Ic is true, ic is a mighty difcourage-manc co a Teacher co have bis bearers cavilling ac wbacfo*. everhefaUb, but fo chey did with Chrift, but mark, be did not break off thecefore in a violent way, bucChrift went on in a Meek and a gentle way nocwichftandtng chis. This is the third cbin^, wherein cbe meekneis of Cbcift appean id Teaching, I flial afterward God willing open the meekneis of Chrift in general, buc only «ow of Cbriib meeknefs in Teaching.

Fourthly, Chrift will noc upbrakl dbee for thy former

imorance, andxhy former folly, be wilnpc upbraid liiee

tec ir, he will not caftic into chy Teeth, bow thou haft

DBgle^ed heretofore teaching, but if thouhaft a Hearc

. now CO come and Learn, Chrift wil reje& all thy former

\ re|e&aon of the aaths of God, and al chy former wicked

wmies in finning againft the light that is <:oiDe into the

world, that would have «nligbtned thy Soul^ youtbac

U^A MimA ttnrlpr rh^MinlArw nf l^hriifw andunder the

• mm ■ mn » * * W

iWMa^i

'/

. I

ChHftii 4 Meek teacher.

Teacbingf of Chrift} and you bare re>eft«d^ jOMRbMd aoddi&CRBrded him, and noMryoucliitdc if yoaflifltM come CO Lcftm of Cbrifl-s Cbcift would r^eA jpottaadl fay, what, doyottcomeaovcomewhan you areddj Inroukl bava taughc you before in vow ytmogetytaa^ and you would ooc re^ud me, buc fleighced aixl refed" ed me^ No^ Chrift will noc upbraid chee. Lrc an oU man^orold Womanthac have difregtfd^ CbciflaUtbeir life long, and would not come ro Chrift, CbcM ihil Teach cbcm, only cake heed thac you do noc rejcA^ Chrift, for Cbriit very feldom gives chem a lleareo come and Letm of him, who have been reieften of Chrift and his wosd» and oppolersof him, choachacfaaft been a re)efter of Chrift and his Teaching Oh ic »joft with God cogivethee up co thebtindne& andhardbefs of thy Heart, that thou thac didftnegleft coLearoof I Chrift in the time of thy y ourh» thou fliouldeft never have a Heart co Learn of Cbcift. And tharefoce by the #ay look to ic, you thac are young, if^ negled XJbcift in your younger time, ic it; uft with <3odtogive youttt^ that you (hould never have a Heart co Learn of CSicift, but if there be any of you^ any cdd man or Woman, chat hath neglcAed the time of their youth, and iiaveaoc made confcience co Labor co be inftrufted in the waiesof God, I fay, ifyou hive done thus, chough it is wonte-ful if the Locd ihonld be willing co Teach thee, yetif God give thee a Heart to be wilhog to Learn, thac Af Heart is come down fo low, know, thac Jefus Chrift 0 willii^ to Teach thee, and he will not upbraid cbee and fay, what, ^tbou an old, ignorant, fotcifli fool, wbic wik thou come to Learn} Perhaps, man would upkaid ib, but Chrift wil not, ifthouhaft now aheacc cocone unco him. That Text is very famouafor^his, in cheftft of Jamexztid $• verfe. If any man lack Wifdom Iff him a$i it of Qod. that fffvii UbfrMy to allmm rnidup*

- ■ • Gold,'fa * *

^1 • ^ -_^^«^

lAi*

Cl>rifl ltdiS9ieakTeacher

1

S9tthly>» Chcift it a Mevk TeadMr in thi^ that he jdodiiwoiiiagctbclMftbe^nBinigs, M»>begnait)g>» ifte IdBdi Ink fee a wdlk^ Htficc, it be Ugjbn on onechac

8p

cheic yootbj and yec dow have a Heart co come in and Ltarn, k ii only foe cbeir incouragemenc. If thou doflr bck Wifdem, whakver chou act^ ifany ofyou^ I do not lay, ifycungones,faucanyofyoUf tbou^ you have nsleAed cbe cime of your youcb, if any of you lack WiSiom^ lee bun ask k of God, cbac eivcch coalmen liberally, and cnpfoaidetb not, and ttftall be given hini) chn^l^cfae fourch cbtng, wherein cbe mceknefi of Chcift appean in ceKbing, duiciie dodi upbraid none*

Fifthly, Cbrift is a totck Teacher in chat be n wUltng to Teach dnngs over and over a^in, and that wil require Meekoefs and Patience. It is a Tedious thing for a man to be fo troubled as he muft Teach cbeiame things over and overagain. YouieeicincheApoftlein chethirdofcbe Vbit* and the firft verfe. VinaUy VreArm rejdjce tistbe Lffrd^ toppriutbt^fametbh^ toyou^tome tadnd hn migri^vomhm^forfOH itkfafe* The Apoftle was fain 10 facisfie them in this, chac it was nor grievous co him, foctbetnichis, k is ordioaaly grievous, co be writing and ipeaking the fame things a^ain and ag^in, co be Teaching chiws over again and agamf but the Lord is pleaftid fo 60 Team^ line upon line, precept upon precept, herea fkcle »d (here a Iktle, though Itcnow many carry k otherwifi^ yec the geucralky of mcerprecers carry k fo^ the Lord is wiUing to have Une i^xm line, precept prooepc, here a Itftle and. chert and a little, again and again, co be drc^ng the fame things into poor Souh^ if Chrift Aould not do fo> there would be vei-ry few chac would Learn of bkn, Aod we find Chrift dor wg k CO his Dixies, and m this Chrift fl»K ws a great deal of MediDeia» as a fehoofr-naafter Teaching things over and agaio co-hia £choUars»

HM

90

thrifi is a Meek Teacher,

1

1

I begins CO Learn a lictlei Cbrift will not daane tni ^iicoarage bim. Ve doth not quench the finoim} Vlax^ nor bruift the bruifed ^ee4fe BiK be iacoungeiD til beginnings, in (hofc tbac are Learning ^ and tnofe that do come to Learn of Cbrift^ they find this by expc-rience,tbac when tbey have bat a very little Je&s Cbrift doth tncoorage them* And this is the Reafon, whf your yonng converts, that are but in a way of Cqfcm' on, yet dbcy have abundance of joy, Safteiof joyitnd f ncouragment. 7&e entrance info thy wardgi'vetb li^y\ faith the Fcophet^ the very beginning gives a great deti | of comfort, and brings much fweetnefs, Cbrift doth 10-1 courage young beginners. 1

Seaventhly» Chrift Teacbeth foj asbefweetens alii inftruAfons with Love, fo as be makes the Soul in Love i with what be Teacbeth. A man may Teach eicelkm j things indeed, but he may Teach them fo, wkhfudii Spirit) that there wil appear little Love in what be (aicst that he will not draw his SchoUars to Love what he ^ fpeaks, perhaps he may fpeak convincingly, but yet not \ draw them, into I^ove with what he fpeaks. A Mafler; Teacbeth well, when he draweth the Childy and makes; the Schollac to ,L6ve his Matter^ and Love the things that he Teacbeth, and no Schollarstbrive fo much ia< Learning, as thofe that are taught in fnch a way5 as tbey are drawn to Love their Mafter, and Love that Booksi Now Cbrift doth fd Teach, he never Teacbeth any but be makes them in Love with him, and in Love with their Books. You may fee an excellent Scripture for this in David, theii9.Tj/2ibii*thei02«vecfe« Ibafvenctdi* part^ from thy judgment j, for thou hafk tauffst we» But that that I bring it for now isj the dependance diat it hath, with the next words* What then follows ^ ^w.foi^eel are thy words unto mytaf^ Yea, fwtOtr then ^ney unto my ^S/Uutb.^ Tho^ that eomc to Learn by the Teachings of Cbrift, they have the mti of Cbrift fweet unto their tafr, fweeterthen Honey to thefr>

CbriB is an HumhU Teacher*

Pi

Moucb^ Ob cheiruch of God is I weet unco chero. And chU|. fby the. way) may be a (ryal^ whether you he caught by Je(us Chrift^ Yea oc No.. Men may have ex* ceUenc Farts^ and knowledg, and abilicier, and ex* prefs chemfelves to admiracionj but in a conflahc way, they find do fweetnefs in thofe things they do Teach. Whereas now many people^that have not fo excellent na* tucaLabiliciesy yet in thofe things that they know^ cheir SOub have admirable facisfa^tion^ Oh, it doth them good at the very Heart: vtrhen they come to the word, and bear Cbnft^ and Chrift being there and Teacbech their Souls. Oh never was Honey fofweet to their taft, as fuch a word, fuch a promife, fuch a Scriipture, being opened, IS fweec unto their Souk, furel]r,ityoudofifldcon-viAion co your Souls, andfweetnefs, Chrift haefa been there, and Chrift doch faTeach. There was^iever any SdboSa;; of Jefus Chrifl-, but was in Love wich what hie taught«^and though the Truth may feem to be bard, even cbe L^udm of fi^ denial, as you heard before, thofe Lefp fo« ar^ fweet lo the Schollars of Jefus Chrift*.

CHAPv txrviik

Sbeppeth Chrift to be an bumbfe Teacher in Sewn ^articuldru i^ In tbatbt wilt Teach at^ll fuch Creatures a§ vpe he. 2. VtTeacbetbtbe<Foarand SimplepneJ. 3. ^fuitybimfelftobif Schollars. 4. 4k comes in bb. ownferfbn to Teach. 5; Ve * comes to Teach rmfou^. 6; 7D? Tieacbetb w$ m friends. 7.; He Teaehetb by fns^Eiampl e.

NOw in cbe next place as ChrifE is a Meek Teacber^ fo he is an Htimble Teacher too, Learn of me, for Iwnan HH M B L 6 Tester. Pride in a Teacher is excee(fing. bad, buc Chrift thac is tbs great Teacher

'♦ •-, fo

pi

Hmfi » 4 hnmhkteader.

i

(b bis Church, be is an bumble Lowly teacher, and chac in chefe feveral r^rds« Incbefeiixor leveDparcidailais likewifechelmniiiicjr ofChrift in teaching appears: As tor bis humilicy ochecwife^ chac we ihtl auecwards open

CO you.

Ficft) Ic is huoiilicyi rhac he wil voudifafe co teadi at lal^fuchCreacuresasweareln^RfaZm* ii^.6. Tbeh&ri bumbles bimfelf^ to bAotd the tmngf that are in beavn and in the earth. Surdy, be doch humble bimfelf, noc only. CO behold chings done in carch^ bucco becheteacb* er, che fcholmafter of fuch poor creatures as we are» if Cbrtft wece che ceacher of Angels ic were an bumbling of ^limfelfe, bucforChciftcobeaceacberco fuch poor, uo-worcby aeacures as we are, this fiiowes his humility.

Secondly, Cbriftihould fhew fiimfelf fanmbk, if he did buc teach the Kings, andPrinces, and greac ones of) che earth, buc if weconfider,cbac the fchollan that C^tift delights CO ceach ocdinacily, are che poor, weak ones, che iimple ones,defpi(ed ones in che world, and babesjhe wil ceach chem, he ceacbecb the poor, che Gofpd is m»-ched to che Poor, and cfais is fee amongft che miracles of Chrift. When fobn^/ difciples wedc eo him, and asknl him, whether he was the ^ejjioi^ or whecher they (houU lcK)kfoc another ? He made thisaofwer« Go and idl John wbac chings ye hear wd fee, che blind receive cbeir figbc, andche deaf beati and che poor receive che Gof* pel'. Is this nn arguemenc chac he was che fZMej^Mr, chac the blind fee, and che deaf hear, and cbe Lame walk, aod che poor receive che Gofpel) How is this an: chac ne was che Meffias, chac cbe poor receive de Chrift cakes this way topuove chac hi was che M chacche poor receive che GofpeL Ic isagccac mifadi^ buc ic is an acguasenc of che Meffias, beauieicisanann-menc of his Humility. Foe John knew diac cbe NkOM was noc tocomeia wicb pomp and Glory, buc in Huoiir lity; AndCbriftingivinganargumeocofliisHunBatt^

Chriftu*httmhUt€iKktr^ ^^

tf^ gi^nargamentihacbewaschellfeffiat^ inchaccbt i GefpeluriipceidtedccKhepooiw Focanaaocobewii-} liHCobe«c«Bicli^of(Mctii€8f QiikkcD, cbac everj one I wifbe willing co dp, bilc to cescb poor almes peopk^che pooreft CUUien io thejplaoe where they liv^ this ai:]gues HttnUltcy, Jefui Chriil, that is che tirlgbcMrs of tbe fidhec, andhach al the toeafucesof wifdoro and bfowledg 'in hia%be is willing CO ceadi the aloKsChildKo, thepoor leftf wcakefty the meaneft^thofe that ace coQCcmned in the world Pecbapl thou chinked thy felf too good to t«adi a poor Child in the fanoily^ a poor boy in the fliop^ hoc lecreft hioi go on igkiorantly, and perrilh in daf knefi beottife thou wouldeft noc inftnift him^thece is too great adifla&ce becween chee and him^ou chinkeft, Wei^buc if Chriil fliouMftand £9 upon bis diftance, what would become of theerCfarift is wiUiRg to teach che poor boyes 8c. the poorbnyesihal be taught by Chrift^d chou (halt be tefitfedJie cloth cefofo them thac aseihe rich ones, 8c gieac ones of cbe world, 8c be tariies poor oblldreo/iiiiies people^ afKlceachetb them before others, and in chat be ikeMPes bimfelf CO belowfy in heanw

Tliicdlp,IIefliewes hanfelf co be bumble in ceMhii^ in abb regard, tfi chat he fuces himfeKco al,be fytaiA lifping-]y wididiem, he is willing to begio with them in their A, ^ Cb, To baire afchoUar to ceach high nocions^ dK)ugb CO mean people, tbac he wil like, but now to be \iBc CO taacb che A, B, C.. andco begin with chat, ic ar^ gdes a great dial of bmiilitjr. Now Chrtft he is wiUing CO begin with peopte in their A,.. B, C^. Atxl to fpeake accomi^ to tibeir carpacicy,. aocpcdiog to ilieir undec-^ ftmdingi ito^we fi&dwhm be caught che difciples, 'he wotddOMbcbemiirlimiheudes, andparaUes, how they aright uotfiBKftaad theoi^ and oe made more fenfible of utM he fdaki^ Ha^.wcmU as it were rakea feskue iohis lla«t» aM Miah chem ^ degrees, for cbac is che only

^

H

(Thrift it an HuniihU Teacher:

ihac go away wich tteir Rhecorick^ and hiA ftrains, which poor people underftand noc, and indeed maojr people chey would rather have ic thus, they wouidratte heat fuch a one, chat (hewes his Rhecorick^ and learning and high ftraines, then hear a mean plain teacher. Now foe oneto manifeft parts and abilities only in his teaching, it is intolerable pride, and fuch with infinite confu-fion of face wil ftand before Chrift another day, but Chrift he doth npc fo, though he have al leaming, yet he fuites himfelf to the meaneft capacity of al.

Fourthly, Chcift fiiewes himfelf humUe in this, that he wil not only fend others to teach, but he wil corae himfelf to them in his own perfon. If Chrift bad fent only fome fervant, it were humility enough, but Chrift is not only content to fend others, to fend Angels to teach you, but comes himfelf, he comesand cakesour nacqceupon him, comes to be in the form of a fervant,becaufe wc were not fo capable of him til he was GodrMan, dbereforehe comes in the form ofafervant into the woi;ld, chat bel might be a prophet to bis Church in his own perfoiu

And that that we have here in the book of GodC^ ff^ part of it) it is that chat Chrift in bis own perkm, in his own nature taught us, now that we (hould have Chrift thefonof God to come and tcacbus in his own perfon, this is a great matter.

And beftdes, though he fend his miniftert, atid we have not his bodily prefenceas befiore, yet there H the fpirttual prcfence of Chrift himfelf when bis miotflecs preach,* in another manner, then when one man fends anocher. Perhaps a fcfaoolmafter oiay fend his uflicr, but the prefence of Che f(Aooknafter is noc there, bK when Chrift fends hismeflengers becomes bimfetf cheo, I yea, and he is not only wiU^ to fend Ands and wm, Due be (ends che holy Ghoft too, and chu fliews,faialMr

I milirt?

Fifchly, Chrift hewilceore and Teach, thouqh he be

nou foughc* Men chat have skil in any chini^chac isof;

worth, they look to befought after to Teaeh anyone,!

But now Chcifl: Teachech though he be never fought. As! !many pf you, when younever thouRhr of Cliri/l', did noc! jChrift come and Teach yon, and open unro you the j

^reac mifteries of eternal life ? lamjouml ofth^fethat I \iought me net, .If Chrift fnould noc conje to Teach Sowh \ j betoie they feek tohim,how many Souls would pei iih'a! I ; Che v/oild^would petkh, they would never betaughcj ; Now here Is the Humility of Chrift in this refpcd:, \

\ Sixthly^ Chrift teachech in this Humble way, mthac^

fie docli not dcfj^iie us, becauieofchediftance between I ;!iim and lis,- buc he Teachech us as friends. He cakes j jluch Poor creatures *when he is Teaching of them,' and j

Teacheththeraasfriends, though there fee aninfinicedi-j

ftancebetween them and him, yec Chrilc do(h not look! I at that diftance, bm takes all his Schollars, and Teach- j jethcheinasfrierids, As heiaith, Icalyoitnot Ser^ants\ Ihut friendf'j-and I ^e^veal to you that that I ha^^e]

Leojnedand heard of my father. This f]\ews his Ha-

irnlity* i J

I Seventhly and Laftly,-, Chrift is wiUing, nor only j

.CO tel us whit is the mind of the Father, but chat he •.

might Teach us indeed to purpcle/ to come and make |

I himfelf to bean example ofwtjat he eels us, diat is yec a,

^turcher degree. A Teacher may Teach ano-her iuch a |

Uhlfig, buc yhen he hath done, he tliinks iceiiouph that'

! he doth buc teVihem his Fvults, i bur, chat he might ihew |

■fthieai wbatia lieinQ he h^ch liiac they mii?hc Leaiji, he!

'conies and doch rhe fdme thii^cjs by zhan, tiJaL hehacii/|

jtiwght them by Rule. So Chnft, by hlsexiioj^Ie hach j

; comif i^uo the world, an4 (heaved us the c!)ii?)^schac iie ;•

j Would have-u^Leain,. asAv? ihaSl fnew hereatcer^ Learn |

jof^ne in a Doftrinal, and an exemplary way* .And ehus I

j we have nowjapenedthjs point of Chrift being the Tea-j

. ch« of hi« Church > ' • i

■■I 11 I I I II p «. 11 ■ ■ ! ■ ^1 |i I I m —■^ » — '

^6 JppflicatiM of the formert>6Brm,

• i>

^0

\

■ ' I I

CHAP. Lxix;

Containetb tbe jipplicatian of the former VoSrine in four Varxicularf. i . We fhould bteft Qod for fucb glorious means as i»e haw to kpovo hi

* "2. Vereby are tbe Saints ^Honored. ^ I^JJM

* horrible tbi)ff to eontimee in ignorance. 4. not much to Teach otherf.-

N

Qw there are many things for Applicaciooof cbii FoinC

Appficationy %.

M Fisft^ Hence we fee infinite caufe to ble& Gal> chat we have fuch means co come co know his miiid» chat ¥re have t he Son of God come from his Bofom, that kiiovt all that is in tbe Heart of Che Father, and chat h^th been from all eremicy by the Father^ co bear and Learn of bim^ that he ihould be appointed by God rbe Father to be the great Teacher of hx^Chitrch. Blefle God that we have (uch a way to come counderftand the mind of Grod^ iftid the things of eternal Life. What a poor wajr had the Heathen to know the mind of God^ and of ches GodS| they would fearchintocheintrals of fieatb, their

Eriefts muft go and kill Beafts^ and these Rate into chek [itrals, and fee what colour they were, and fuch and fucb figns, andby that to know tbe mind of God^ and of thw Gods. Or they would, obferve the flyii^ of tbe £ow]% this way or thac way^ and fo we mig^ name ^buodanqe of fucb pitifitt. waiei that che Heawens bad io know dia mind of their Godi by. Nov w^nnay ftt IvCllii^ t BnnK.dcaI.of diiferencft between their way^oflawpivt

I at • r ^"' ii I ■ ■ - -ft-

Ap^lkamn cf the farmer Dodrine, 97

tk mind of their Gods» and we knowing the/nidd of God. They did know the mind of their Gods^ but how? BytheiotralfofBeaftsj the flytngof Birds, the ifcending of fmoak; Bat now, we htve the eternal^ infinite) wife God tabe one God, sod that we might come to know the mind of God, we have JefnsChrift, Godbiefledfor ever» cqaal with the Eathet, and he iiappomted by the Father to be the Teacher, the great Pro|%etof his Church, to Teach every Soul that belongs unto him« It is the exceHent^condition that we are in above the Heathen, that we may come to know the hidden things, that were bidden from eternity. Oh biels God for tois / And Hoce Cbcfft came to cake our natures upon him^ fince that tine, there hath been gloriotis revelation of Truths,. and indeed they were aept to that time, and tt was onefpecial Reafon Mrhy there was fo little of God made known, becaufe the Lord would referve the manifeftation of thofe great tfaiogs, to the coming of the great prophet, we are to ble^Sod that we have the fpirit of Cbriil flied abroad, that be hath fent bis Spirit, whereby we come to know fomuch of God, as to fpeakinyottc own language, yon that are Mariners, what poor waies have you had lO Learn the art of Kavigation, to go from place to place« and yoD dnrft not go to the (hore^ you know it was dangerous to go to the (hoar, and yet that was all the Way they bad to laile by, to fail by (ight of Land, this was before the knowledg of'the compafs, the point of the Needle, befoc^r^s^oQ had the knowledg of the com*

Gft what poor waies had Mariners to Learn their Arts ft nowafrer God had revealed ibis ^il to men to know thenfet of thecompafa, what abundance of knowledg have jBaen'in the Art of Navigation (ince that time ? And how have they been raifed iince that rime ? And what gearthiogs have been done by Mariners fince that tiine? I rfar^ can now |0 up and down into the world, froin the ifiimftch^ WMLindics. ud ftion^h thev fee no Land a >

*-»■> —

9^ ■JpplicAtton of the former Vofirim,

*i

I-

twelve-month together, they can go by that. Now we

may Reafoo thus, that if the Lord Teaching racninfuch

a Poor thing as that, ro know but the ufc of the Needle ;

of tbccorapafe, dptb (o raife the Art of Navigation, and |

is fo mighty advantageous CO mankind, for fo it is, audi

you have fo much caufe to bleftGodfor that helpof|

yourcompafs, then fay I, whatinfinke caufe have you 1

to blefs God for Jefus Chrift, the Son of God, tbat|

comes to Teach you the art ofDivmicy, the Artcyfeter-|

nal Life, the way to come to know the Father, andtir;

the deep Counfels of tht father ? If the compafs be!

I fuchableffingtomankirtd, what a blefling then is Jefus {

} Chriftl For my Brethren, before you come to under* j

I ftand Chrift, I appe.aj to your cocrfciences, what poor

thoughts you had of Jefus Chrift, Any of you that

Chrift hath undertaken to Teach, I appeal to your own!

confciences, before fuch time as you felt your felves

taught of Chrift, what Poor thoughts had you of the j

wates of God? what poor thoughts had you of God |

himfcif? What poor thoughts had you of R«»*!gion?i

Whaj ftrange conceits had you of the things of igion? j

What Poor imaginations had you of the way to v meto j

be reconciled to God after you had iinned, to corac;

to make your peace ? All tbethQughtsyoohadofhimj j

i you thought God was a good man, you thinkhimto ;

DC an old man in Heaven. And others though nocfo ;

grolfy, they think if they have finned they mult go and '

piyiy-and fomakeGod ameiTd«,and there is al. I but now |

j thou corpic^ CO unJerftand a way, to make Peace with;

j God by the fatiyfsftionof infinite juftice, andcanA tell

how by the hand of Taith to tender up to <5od the price {

forchySoul, and that that will ftand before the intinitej

burning wrarli of God, and is able to keep itfroroibee,!

thou comeft 'o kn*^ w this now by Chrift. - And there ii

a hundred Cioies nurc difference between chekaowiedg

j thata man or Woitj in hath of God, and of the thiogi

of.ccrnilLifcbjUKcCririft reacbtch them, gni to

" m*

I ^f^flic^loti 0/ the former'Doflr'me. t?^

that they havx'afifr Cbrift Teachetii cbed). That as thedifFerenqe « in the Arc of Navij^acion, before you had cbecompafs, and theuieof ehac; oi^e chat hid noc the knowledg of chac Alt, he was fain to creep alor.gcne (hoar,' buc now he is able co go over the whole .world, j Such a difference there is, between the knowledg iliac a naau hath of God before Chdli Teachech him^ and afccr Chrift comes co Teach.hini. Now Jeibs Chiift comes to Teach che Soul, and raifechchy Soul infinirely higher chen the mariners, or chefK)orbo3r-iiauon[he Thames Certainly thedifference between the kao vieclg we have of themifteries of Silvacion when we come co be taughc of Chrift, is above cheknowlcd^ of any natural man in che worldchat is not taughc of Chrift, cheretoie blels God tor Jefus Chrift,

r

• ApplicaUon, z. •;

.Secondly, Here we may Learn c!iis, whacanH>"or ;

God pucs upon Religion, and upon his Saiocs. Whac

jan Honor, ("you will fay J is puc uponrhem? Thus, !

Ithey have God the Father and God chc&tin, and God ,'

jrhc Holy Ghoft, to be their Teacher. God the Father; j

\liethatbatbbeard^andLear}2ed of the lathery comes i

tame^ Tlie Father hcTeachcch. And then th^ Son: }

j Learn ofnie^\k is thegreac Prophet ot his Church. And \

then che Holy Ghoft : I will fend my Spirit to lead yon [

intoain^riith. So thic fuch as areGodlv, as mean as

ever they are, thjy have the Father, Son, and Holy ;

Ghoft, lenc to be. their Teacher, and in this they are |

:Honoied, ' ' i

Application, 5* j

* I

Thirdly, Whac .a horriWe th'np, then is it for People,}

*elpecially living under thelighcot theGotpcl, Co con- I

cinue ingrofsignoraace, when Jefus Chrift is appointed |

by God the Father co b^ the Teacher of his Church, ancl;

Jfppiimm rf the firmer poSlrine.^

rcc chou an igoocant foe, y ec noc imaectrinaiiig cue cbtqgi >f God, yec concinueft in darkneisjaod iov(>(t daikoeft ? ;>h chou arc awicked wi^ccb^k islanaigiuiienc furelf, chac jichec chou doft noc belongco jeftis Chrift, oc Chrift mi ft be unfaichful in jiis teaching, one 6f tbefe twoJc nuft be^ Fuc a chicd and there is a full enumeraci6D. Bicher Chrift isunfaichfuU in his office, or I am noc ow ;tuc is given co Chrift by che &ther^ Ocl omft have tnowledg by his teaching. Now if chou recnaineft i|pa* ranc, firft, colay, chat Chrift were unfaithful in hisof» fice^ chac were blafphemy. And thac Chrift is appwircd jy God the fachec to inftra(ft and teach every one chac [hal befaved, chac is certain^. Then here is al che couch, whether I be given to him by che father yea or no.

You Wi\ fay, I hope to be faved by Jefus Chrift. Now takethts with you, whomfoevec fhal be faved by Jcfus Cbrtf^ Ihal be taught by him, and thou canft sot belovc inhimasapreift co offer untohis father iiis life Co favc thee, Cd redeem thee, buc chou rtuft beleevc in him like-wife as a pcophet co inftruA and ceach chee* JHacb Ghri'ft brought thee inco bis fdioole > Arc thou a fchollar inthefchoolofX:hrifti Aiid haft thou tearaed tlicrcthe toifteries of che Golpi:l,fuch things as thpu canft fay, chou voiildefc noc for al che world hue have learned, then that i Is i good argumenc thac chou (halt be faved. Buc ccnain^ | ly chottdi thou beefc noc book learned, do noc plead thac, youfay, had 1 been brpughc up as ochccs bavebeeo \ ind had been book learned and cTie like,do not m?ke that thV olea Ic is true if thou hadfc none co reach thee buc. man; I ^ J«f^ CJiritc be is;he wor^of God, jjpd be. wasaoDoimcd by che farfierto inftrutt and teach, and» therefcire remember this point, thac Chrifc is the twb^ of his Church, and al that come co hitn, mufc come and learneofhim. Eicberbealeaiyerofarifr^efeiiw canfchocbefavedbyChrifr- Ifiporance of Godi« ^ timfofthcGofpel, isasgr^ac an argument ofGo*flJi

■^

^

ieftionoftbecy as the Heathen h-:^ in the way ofIdoU-| try. I wil Qive you but one fttipture for rhar, in the 2. Cor. 4.3. ^if r if our Qofpel he hid -jitk hid to them that anlojl. Ic is one of cHe cerribleft places,you that are ig* norant people you had need look co ir, for here th° Ipiric of Chrifc cebyou what you are^ If our Gofpel be Hid ic is Hid CO chem chat are loft. Ic is crue^ there are many that the Gofpel is Hid unro^buc what are they > They ace loftpeopleiChacts a dreadfiii fencence, to (ay to any man or woman, youarealoCc man^ oralofc woman. Ob^ you wil fay, ic hath bin Hidden from me^ I buc you do) 00c know ic may tonctnue^ if ic do fo continue, cercainly4 tbou fcc a loft creacure.^

tApflication. 4.

Fourthly, Is Chrifc the teacher of hk Church > Let ys never thmkfnuch to endeavour what we can to ceacb others^ and to learne others as much as we 'are able, to kim rhofe chac are under us. Sha 1 Chrifc undertake to be a teacher 6f his people, and to be your teacher > Have I you'leamed ofChrifc, and barh he caught you'} Purely, I this cannoc buc be a mighry; argumenc to prevail with people, CO be willing CO ceactialthofe that they hava any oppertunity coceach. As icfhould be a mighty argu-menc forminlfcers, caeeachchoie chac they arefec over ce^cead^^ co be-meek and lowly, to be humble^ and fo to fuic cbemfelvQs co the meaneir^ and eipectally, in chac onecbing ofceachtng che principles of Religion, of chac cbac they cal Cacechifme. Ob f It is chac chat I am pec* fwadeditaany chac have cakencbe charge of fouls,wil anf-wer fidtose day beforetbe Lord,thac ihey wil not cake the pains CO tnfirud young ones. * Surely, ifcbeyhad learned of ChrifV, to lax>w how willing Cfarift waste con* de(€end to them, they would be wiUing tocondefcend co \* odlm^ Ahd k is a pciucipal caufe (>f al die pix^pbave* 1 ^ J

102/ ^jyplication of the former DoBrm.

\ nefs in che world, and the caufc of the evil in this place; j lictle inftru(^ion chat way, bywayot* Cacechifing, and I yec no place in che wocld that bach more need, none more jneedchen mariners, becaufe chey carry Ikde youtbsco j fea, and perhaps craifique yeais^and there is nothing buc /leading cbe book.of common prayer, and 1 coiifefle, ij \ bave had lonietimes many chouijiKS C.chougbl hope thac' I much pood hachbeen dune by cheleexerciies) whecbcr I chis mTphc not have been as good^ if there had been iuch ' an exercife,-never will religion thrive cil there be fome j fuchway r.houi;hcof,co bring up young ones in Gatachif.. j [ me. Ic were good co be ftriving and endeavoring Iuch a \ ' -way, ifyou would endeavour CO .bring your children and ; fecvancs to ir, ImaJve no queftion, buc chey mighcfac I drawn CO love and delighc in ir; buc in cbe mcau.fiine, you chat have the charge, purcicularlj^ of feivans, and children, do not you chink much co carechize ichem in your faoaily, ceaching chem chat which you i have learned of Jelu? Chrift , to your wives, Chil*. 'dren, lervants, friends and acquaintance, forChnft. i do:h i\v< refore jeacli thee, that thou may eft teach others. \ [fthou beeji crm'ertedjjlrenQtheri thy bretl^criySQ if (Jx)U ' beeft cawghc leirn others.. A^idfor thacend, lihalpivei youa notable pacterne, nexcco Chrift, i^ndchan isthatl lofAbiaham, InQoief. i4. 14. U^^fcnjibrjJMmheard] j th^itbk brotherWcji tak^n captiw^bcsrmedhis trained'^ I fei vants horn in hh own boufe^ -three hundred and e'v^^^^ • (tceuc : Now this that is crannated in your books, trained. \fervjnUy che cruch is, it may be cranllaced, cah'chi^eS] •fervuntfy fo the propriety ofthewordIignifies5Abrj^j»7j| ■ took ch( ee hundicd and eif»htcen carcchifed fervanr:chac ^ j were borne in his houl'^^^urahamx lervants were catechi-j , fed (ervancs, trained up in Religion, And chac ichath rhij? iciv:^ in ic>Tn.ike3 mt: cI)ii)Jc, b:-C3u[e God gives this refti-. . many of Abrabiim 5 Abrabarti rvil teich bi$ CMdrcn ^ . In Qeneftf^ 18.19- when he came co commune with him^ zo\i'\ hiai about the deftruftion of Sodom^ know A^ii- •

hm faith be, wil do ic« 80 that Abraham^ who was a r

ecPHnoein his couocryr, and hadafamil/ of three] Ared and'tighteeD that weteborn in his hourr, yec di^ teach them. Many ofjou wiliay. Oh you havefo greatafimtly^ that you do not know whactodo. The greater family you have, tK&more you fhould reach them CO cake account of what chey have beard and tearned,and €0 inftni^ them, and teach themto know God, a^ndthe mifteriesof faivation. It you wil fhew your refpcftto Chrift (or teaching you or Ihew your feivs the children of Mrahamy you (hould teach chofe abour yoir. Can you havefuch knowiedg of thofe precious truchs and miseries of falvacion revealed to you, aiid noc reveale ic: o ^hery. Therefore faith che (ti?ipciire, ahi4JhMd fliould dwet ] with hif wife acc^dini^ to T^htvled^* • And chercfote che McrilMitebias woitten tcee^' lil^rca in this Churches, bqc 1 faich che A^oftlc, If any woman ba:ve any queffwnto a$S(^' lethiif atl(h(ir bi4]bandat }}ome^ noring, that every huAacKlthaf profcffcrhhifutelf robea Chrifti^n, fhould to ttbte to anf wer any queftion of his wife, that concerncs ifhc^good ofiwr fou)» ' bUc this is ar! afguirent Chat huf* bihds'^re not taught of Chrifl, becaBfe^ieyarenoc able . coanfwer their wives, if chey ask them, whac is the mea<-iningof fuchapoincof thffminift'er, or if children (bould ask cftem, wiuc is the meaning of this or thar> f as ic wasj appointed by php Law J the facher could no: do ic. Do^ iKic chink tc much co teach the pooreft ferv inc or b<iy thac ;• (you have, Chri(V counts ic an honor co teach you, ands .as you have learned of Chrift, fo lee othets learn of) ou; [ch^is you have caufetoblefs Chrift for teaching you. So others may have caufeto blefs Jelus Chrift for you. A child may blefs God and Jelus Chrift for youi if Je- \ lus Cbcift had noc caughc my father, I bad noc l^enj taugjbcy and women muft be teacherstoo* You wil fay but you would noc have chem preachers* Yet che iaip-(uce would iiave r be aged Mfomen to be iuftr u Aers of the iyooe^ women 1 in Titm^ 2^ 3; The aeed ivomenlii^

i

*

—^ -' X

J^^^lkation 6fthe former dodrmL.

^

k •

^ '♦ y ' l ' p't

I wife^ that they he in b^javior as btcometk'bgliniff^rmt ifalfe dccufirsy not gwm to much Wiiik^ 'Xfachnf.^^ \gQod tbingj.. The Aged VSTomen (konid not M<x;]^(lj^ I from one Hoafe^o another, stndteUing this fioiryjpif m Body, andtbeothf^r of that Body, w Woorentohe given to juncketing^ to go from this Tavern axutcbat T^verpi bat co be Tocbets of good thiiigi. W&k,^^ Tbatibey may Tea^tp the young Women to ke fidfetyto LpVi their Tiujb<mdfy to Low ih/dr Childre^^ to be dif' cteety They muft Teach Yo»ng Women to fcMRdifoeei. Y9U. Women that have Learned of Cfarift/ 70a arc bonnd to Teacb yoaog-,W^oiDe8, ycAirmakt^tfam^j as %/Jer taught bier Maid ^ervants^ fo (bould yovdfopl cbofe tbtagf that are good tpto their SoaUf AM then OM.Scriptare more, that the Mafterand Mfllrif. aai t^acentsiniiF^m^yare to tnfti^odind Teach tboirthtf areondecthem^ tbaris, that yon hav0infib9m;i(ii3 There O'ri/d//^ and «49'ciUiifalat^^^^ feltow M , persi h;s fellow labourers. We do not Readr ttatibcf i I wereofificecs in the Church, that they wcfe belpeal^i I the Apofile. * So.lc fiiould be fatdof every Kbftcrioil ^ Family, Husband and Wife tobea helper, ofth^Mipi-' dry. Weretbt$ fo, tfa^t in every Familv we bad nco.

tnd their wives to be helpers of theNUntftefii in tbcitj Teacbiogi Oh what a bleffed thing,woald that ^j amoogft as, how would the koowMg ^^ God [mtrtili

^ ui, t ■

fCl*

Chrifitiur tracker to he^jUhoridT

.i'b5

«I

'^h\**i*M^k^'^M^**^^'if^

'VI

' \

\

CHAP. LXX.

. "fifvt^ Viywr- CiMfi or our T^eacben j^eirhin^higbly of fnm. 2. ^ygiinng uponr ^jtates tp'hit Ser^oice. 3. ^y' Cleaving to bhn. 4. I*i fojir Snifters» • ' *

j9ppUctition» 5. *

Flftty, Heocc wc art taught to'Honor Jcfui Chrift « our Teacher, co Honor bim. u

j Fiift, Byibigheftcetaofbhfn^s our Teacher. We teqoire a great defrl of Honor to be put upon men that I are Teachers, from whom we Learn any things efpeci-ally from whom weLearn any thing of the divine Mi-(titits ofRelrgon. In that known place, the i Tim. 5; 17. Let the Elders that ^w/e ivell'bc countedvQorihy pf AojMc Honor^ ijpecially they vobo Ihhor in the vpordanA Vdiirine. There's required double Honor to thofe that labor in the word and DoArine, efpccialty totheml It is a Text, That I wonder how it was poflfibie hereto* fore, for the ih^eJares to evade, and to blind the mindes of people, that they flioufd'iiot fee by this Text, thai I every faitfiful Minifler thatT^acheth the people cOnfct-^ '^lonablj^^ ^is^worchy of rrtoTe Honor then they were in ifltbeffPonip ofllulTnj^/ for they did put therafelv^ altogeth^ruponHuiing, and troubled dii^mfelves i^ot^t aII«outTfeaclfaifei"?L**fdtht)til^hlrth3t to be themoft honorable work to govern. Indeed it is very honorable in the Eyes Of fl^, in the Eyes of ihc'world and \fc he that called himfelf the great Paftoui^, the univcr-

• falBifiiop, the Pope, iri^ob^feryccf, that for thefeNic

ine

Cibri/? 0fir teacher t^he HeHmd.

and yet counts hitnfeif the UQiverfal Bifliop of tU Churches and yet never Preached for .Nixie hundred years. And fo heretofore^ Hie Rolerr^they had Honor, but this Text IS deer to (hetv, that tho'e that labtir in the word add Doartne, are more to be Honored in the Church,then tbofe that Rule in the Church. The ruling j and governing in the Chnrch^is not fo honprablea work» 1 as laboring in the word^and D.oArioe^ts the Teaching of . mem fouls;The teaching of mens Soul^ii a more honor* able work then RuUng,tnen governing of tbem.and God requires that tbofe people that are taught, flioold^give j-douf>le honor unto tboie tha^ teach tbem.Now then,l »r cue from this Scripture, if we are to have them in double Honor chat labors in the word and Dodrine, Oh 1 Wiiat high, wha{ honorable efleem are we to have of the Lord Jtias Cbrif^^. whoTeacbeih us in* the great niifterief of. Saivation, and indeed if man Teacbeth us any thing it ^ is Chrift that Teacheth.

Secondly, Again we are to Honor Cbriil a.aour Tea-cher> by being willing to give up our eftates to bin^ m his Serviceforfo it is required, inQa\atb.6.6^ Let him that it taug^ji in the word^ communicate unto him thai Teacljeibtnallgoodthin^ff. Here is an lojnnAion frofa God, that whcfoever is taught in Gods wordy he jQiould. communicate unto him that Teacheth iaalt good^hings, ifhehaveaoything that is good, heisto communicate it to him chat Teacheth him in all good things. And indeed) whereas Miniftets heretofore | would be mightily pleading wich people -for maince* * nance, Tiths, and the Ukty and Ifttle regarded tp Teacb them^ the Truth is they that complained fo mocbof that, btd they beencohfciooablf.in^adiit^ tbePeo-ple^ and God had gonealong with their Mimttryj they need never have feared, but that God would have tlien provided means and Mafbuinance enough for them* h is imppOibJeforaMinifter to live among bis peopk wJiere he Teacheth them^ if peoplebe oocc tuig(^ Jm

J

Cfcyiy? •«> Teather toJe honored:

107

Godroakef Jbiminftcumencalto revpialhi^kiund, aodcbe

blcifed things dF hisGoipel cq a people,, but ctiaccho(i9

pec^le ihould be wiUuig^co corrununicace of al good

thingirochac luiniijter. They fincj Co much good lu be-

ingaa^iiited with the miftccies 6t the Gofpel, chac ic is

impoflible but cheii beans ihould be inUrged cowards

cfaem, IbiK now I bring this fcripture, how fhaTwe

commuDicate our efttt<*^ coChrif^ as he is our teacher ?

for what; are our carnal things to thoje fpirirual things

tbac<9je^CQq[)municacedcdw? how are we co c6aitniuM*t

icateal our good things (oJeAis Chrift^ Thus^ we mud

givethem up Co the taufe of Chrift. Doch the caufe of

Chriftcall for your effaces, doyo^ communicate of al

yteir good things unro Chrift by fnaintaining his c.iufe

with your e(taces. And lee this bje ^n argunienr, J^fus<

Chri^ hach revealed that unro my'foul that i'would not

but have knowne for ten thoufand worlds. Clir ift hath

come from the father, 8c made known the ^glorious things

(of tNii£ither tome^andlet me be willing to communicdte

III good chiugs taihiaiy that which he hath communicated

tomets infiakly mosetben altfae good things I bave..

And again, to.communicate to help thefaints in the name ofCbriflr. *He that giwiba cup of cold vpater tc^ adifiiplein tt9e name ofadifciphf Jhal nothfe hiirem ivordL ^j^inaimucbaa.yehaVffdom ittctljef^.Uttle anex, ye hanm dom it to m» When Cbrifl faith, when ciiey fawhim in p;:ifon they yifited him, naked they clothed Him, hungry tliey fed him^when did we cbefe cning; {ay they ?In as mucb(faitfa hej ^sye have done it to theie little ones ye have done it.to me. And fo to commuhi* cate CO his caule^ ..and his Saints, this is an acknowltdg-mencthat they are caughtt>f Chriftj and it were a vild ihiog,. to fee the children of any. fatchfiilminiffer, that bath nifttuiQed them in the miseries of falvaciqn^ .if they Ifliould fee bischildreo^> or any belonging to him co want lantareQance. Nov Jefiis Cfarift hath inftru^ed you iiv

" ' ' -— -^ —f T *l

things in which ybiit fouls fiarflbi-cniejerwilly lotk^l^lfb b^d not beAiihfhrudfcd ih*theni: Ifyoahadtnjiia fchbd-niafter, you wpufdbeloth'thajcheihcAiWwarttihregartf of ycur eWdren, Now Jefu5,Chrfft hath caught you in { thofe things th^t concerpe your ezettki Wi^i * h*ver let | bis caufe nor children to want, if yon can heJp tbefli. -

Thirdly, And th^n, we are t« lioddr Chrift atour ceicher, by cleavina to him, never CO depart fromfatm, O! I hav^ had fuch* bfe'ued thiogy revbdfcdto me firicfe4-faew JeiusChrifl tb^t I nevex knew before, and myfoul fhal cleave un;o him.

Fourchly, Againe^lfea, aniS honor bjm in htslnftnr mehcs that he makes ufeof CO ceach,in^i5 nninif^ers, It ik ^ vile cbing for men to defpile thofe that God hatli made ufeof'co teach theiji. Irdniifcmbec there isa great complaint, ^lAto comphinesoifAriftdtkp he was his maftet and Ariflotle getting knowicdg by hirn, he defpifeclPand contemneth him, a,gteat cpmplaipc rhe^ ^ for that in* gratiiUdeof ^njiotle. t^ertainly, it would be a great ingratitude for any to defpife thofethac God hath ufed to teach them in the nftctenof feligibn, efpecially co defpife Chrift, or to depart from dhrid: Ho\p^many. arc there, that cannot but acknowledge *that the firft inligb-teninj that they have had, 'i!(ath'b6tn by fucftiand fttth a' miniftry, and the Lord thtt way hath revealed unco their toulestHofe things of the kingdom dhacriiey neyerUodcr^ ftood before, and they would hot for a thouland worlds but they had known al tholis chings, and yet how quidily , are they Laid afide.' It Werfe hci maifter if it were but n^ ' defpife his pecfon, but co defgife his miniftry, and to be drawne au'ay by the fuggeftidn of ochetSjand lb to vanilh altogether, and to loole a Rrear part (if noral) .riiactbey have leam«i| from the miniftry of the word, it isthacthsc certainly this day the Devil previiles migbtily in, becjufe he fees now that the corruptiom in the fuinilfiecs of dvj

|i^

! before, io cbe cdn:upnor\

I

^[ wdrd rauft b* tiow purged our, and the Lord iscbtne co deliver his People froni tpapy. Pprrgpcions thac was i..r_^ * Now the De^nl cicinoc ]^revait^6 'ke^ cupnor^intheMintflry, he leeks oncheodlt jhand co prevail co make ^e people c^ make fucbufeof the Coraipcions of the Miniflers, as co re;ed alt che gcx)d ^chem. HeretoftDce cbeiviiy.;chit, the Pevif! pre^iled with) was, by keeping che people from under ft and tng IchewaiespfGodbycorrupcingcheMinifters, buc now, fbecadTe he. cimioc prevail cfaac ¥^y, he wil prevarl cJie * other way, by perlwaclibg €he people, thac becaiafe chare was fb iBBttcfa^CtHrupcioniiii;) jcbie Mipiftry before, chat cbeiefoDe nov lU U D<a(gln;. At^d, my Brechrien, give me leave co fpeak ic, for tc wJn che.trieiuble.of niy Heart, itisnot ^lany da(irs £ncle5:i;[h^c Jt^da poorChild| of foi^ |Wtlve yeais ^Id, bcouf^c toird^i fo excream trouble of can faience, crying ^di weeping, and this jyas the crouble of her confcte'ace, ooe^arcofic, cbac (;h^re was ^company thac perfwaded her, chat if (he fhouldhear theMtii^eirsthacPjrei^hherein&)glaiKl pubiiklyV fhe 'fliQuId be danoned. Thisifthevilenefsof mepi Hearts,^ and that chac the Devil f^^ksmorero pre^aile Mponpeo^ pie by, he could not prevail the ochet way, but the cor-rupdoDs of che Mtniftcrc muft be purgo^, therefore now he labors tt^pcevailthifi wny, by celiing of chem^ cheir calling was m>c ngbt ac firft^ and chec^oce 'you raufi not hearxbem, and fochiey would^ deprive people of all che ^gpod chat we Hope they get every day by <^he Miniftry of the tn>«la.: Tj?uly, Were ic not for fhe hutcof their oWB Souls,^e could fpastfuch an Audicpty. Iciufoat. chac theLprd is excoedipgly difplealed wirhal,and at c his day is one of the fore affliftions that is upon cha Kii^ doai, chat people grow fo wiiDtOQ and wild, when they have buc a little i^berty granted unCp tbenif

CHAP.

no The calling ofhfmiftm UtmfuU,

♦♦♦♦♦ ♦#♦♦♦.«♦♦♦•♦♦«:♦♦♦♦♦♦♦♦♦♦♦

CHAP. LXXf.

Tbt catting eftbe ^nifttr^^i^eftedf and Obj^um/

Anfwered.

NOw CO fpe^k a wtird or two of chaC^ forxbeftaying and flablifhing of che Heircs of ochers^ becaufeic falsin che way CO deec icfuUyv Thiucliey wiH td yoii« che Minifters have no crue call,' and cherefore yod mull not bear them- Now to chat I v/oiild Anlwer. )' -' Firft, For the calling, tmake^noQiieftion^ bucthacj there are many Minifters inEni^iand^ asiheyi.wol^, indi as chey are, chat are che true Muiiftecs of ^JefusAlbrill^ and have a true calling ^om Chrift..' - ^ •

dbjeB. Ycvky(r\\\tiY^Vm>canibaibef Tiefbold their landing \)y the *Bijhopf^ and fo fromAnii^l

t

.

- Anjw. To chat I anfsver. Take ic for granted, d»c| their Auchority frorp t^e fiiihops was wrolly mugbr,, andfinful, take thac for granced, 4>3C icwasfinfulcogoj CO chem, and to have any thing (com thdm, yec chat dochl not foliow^ |>uc chat many Mmj/ters that bad cheirocdr | natk>n from them are true Minifters of Cbrift« ' Why M Not becaufe of what chey haw had from thAi, but chey 1 had their caUing like wife from Che people of God, as weu. as in a feeming way from them. For we wil cake d»c for gcanced, rfaac chac .chey had from them, (here was fucb Corruption in ic^ chac chey fmurddg^iinft God, buc yet mark, chac doch noc nuUine cheir cal, becaufe cb^ had fomwhac fuperaddcd wbecein cbey finned ag^iott G(xl.

OhjOt. You will fiiy» ^M tb^f ftand hf rbfir

iAnpp* Suppofc i Mbifter chat hach t calline fron^ chfi People of Godt andye^lhould be of cbemiad, thache had pace of his calling from the Biihop coo^ yet this doth Iqoc DuUifie bis callitigy bttaufe an Error in Judgment 'cannotnuUifie(barchatbadiaTrucfainir. Ascbusnow: I Skiq^fie chat a man have a true evidence unco fuch Land,

^r

«iTi »

aod be bath andcher evidence chat be chinks co be as true

as char. Yea^ Thac be chinks co be a true evidence,

h be be deceived in thac one chat be chinks to be bis

ifevidenoe^ y ec though he have che other thac be doth

not underftand the ftrengch of^ certainly chts roan bach

ariglbccoche Land, So favl, though fome Minifters

Aould chink that they bad cbeir calling from che Bi-

ihopi, yet if they have their calling from che People of

Godtoo^ their thought and their Error in chat one doth

' not nullifie the Truth of the other, checefbre they have

' thac chac hath a Truth in itj chouj^h cbey have that fu*

peradded wherein cbey finned againft God^ aixl cheire-

fixecheicperfonalfin, and cbeir calliqg may remaine for

the eflence of it^ So as they ihoukl be MintAers of God

tnily, nocwithftanding there was fomwhat fuper*

added diat they finned in, and cbey have cauTe carepenc

OijeU. 7f You will fay. If tbep fbeulirmdunceit^ then it vpere fomevpbau

yliift9« Nay, Though cbey fliould noc be convinced of it, and noc repenr of ir, yet it is cbeir own perfonal I fin, and doch noc nuUific their Min iftry. ; But che maine thing that I would Ipeak for theefta-; bliihing of the Heaccs oif people is this, Su^'^xiie there be .wc a lawful callingft thacchere was none acalL veccer*

.j.',',;. T7-. -. - - — '— ■" -'— ^-

i\ >i'' mhHiH^^ dft«<yA^tfc^«^i

'if\

(tainly tbeymay be heard, and Chriftmaybe caughcby (hem, iind' ttrt ou^ c6 itcend i\pm cIRtt. ofiHMMe though cb?y (hould noc have any lawfttl ctifilti^tbe Mipiftry, and chac 1 will (hew you thus,

• Tfioughrtey ihoura nt* hav^^ny laM^littanii^tD^fce rtiniftry, yet the; exerdfin^ whn gift* Ged hath j|;t«et> cbrhtrti, Andb«it?bbistaH6#tdb;(bbibtb^t ttev^tttA^ inth^e btat^s^^ivhctdtfeey Mib i^kMnfe die ^m th«fc doif hatn qttbiT rd theHi, tfiseitentkj^ M«t <MiUito \Htmy Ahdtbbehattaketc^ Wb^r ^G^ bhtd gMtti < o thttxl fot Uuc £d\fkat iun.

■ 01ij*Et. I, But you vrttt fay, lF« >rJWJfe iftWt fr; £6/ht)7^ n bear ^jetA.

; •/ffn/lt^, Cfetrafely this Ob)tiai6n lies beyond itty R^i-fonthitthisfhouWfoHolif, that if lAoiiWcWhttoftHt AimtllftrouM *^irbw his entry iritortiteminAtrvtbac vWs • rVAiry tir chitty yfeart Afib, Ceftaih!y> it * gpid or fe^il Itaay leave itttthim, and itishh fin!n him took to it, he enters not a* he cmgh , buc itiy prefem* bt hearlDg[i$1ib Juftificatldn of tte Troth ottiisMitiftfy dttheFallners tA'hu MhiiHi:)', 1 only;u<(ifiehitprtfAit I t&t6n to difpenTing ttie gifc that Gt)d hath j^trenhtrn, bud ^aftifi^ no more at all. As Mw I tviH give ynu m irrfhiite^ luppofta man (houMbeof dconceity tterheh the Ktng^ AimontCj be b not fo, but prefunaes he is, wel^ he^tves hit Almes to che Poor, be gives tc as the Kings ahntt,Jwe fuppofe be ^rn% here tPtc^TpfuHy, Ptttefjn che King hatb given htm fomchitig, and he^fivesthat in way of Almes unco the Poor. Dacb a poor beggic ;tiftifie chts man as the King^ Almoner, he ttity ttteche Almes from tftelilan, noc as the Ktffi^ Almjdner, tetast gtfc from.biro chough he faith noOmcetodok, mdjer tne tfcing being no monre bdc wbathetniy t)o^ rhejpoot beggar may ^i& the Almes^ and go iwijri^thir. Sb^ liereiii.fur>roft a man chat is but meetliridfiBd AHM

' . ' — ■-• : i—i « ''''■"■■

I Ti^ emti^ 0/ hfmiflens tsuffni

tbttkeif ifioffi0»i andbeif noc^ undhe mercifecb hn ^9 flial DOC CM poor people parcake of bit gift.

1 Tberefereflial aoc tboTe cbec are weak and tgnoraoc hear tny thingdiij^tiSeA from him f any good gifc f flial not chr^ cake ie bccaule be preTuifies bimiielf to be in an office and if noc) (Serrainty^ k it a cneer deceity when any comeand(ii^Sgeftch)sinyoureates, and fay, rhat wbeh any comeand ntare chefe minifiers they do jitftifie diem in thatr cfj^ice. And cherefore if we thoutd granr, ehac :hey wer^ boc true mfeiftert in office, yec for al thac^ - it wcit lawful and epodj and we ought to conie and learn oftbena^ to partake of the gifc that God bach given to

, diem for' edification • As now fuppofe a Jewor a I Tuc4<e fliouid come into a true Church of God amongffc any people, doth this ]cw or Turk by hearing of thtm, therefore juftine tbit mintfter eo be rig^cly called by JtfiisChrrft, no? he comet only rohear tlieie, but this irno juftrfication acaiof chcri^c calling of iuch a one, whether he preachech Chrtft by office or not by office. So, when people conne in cheir per* Ifonttohear a mn)ifter » chey do not juf(ifie a minifterby their perfons, whic his calling if^ good or bad, lecicbe CO bim^ but if be have gi fcs, thou oughreft to receive the goodcbac comet from bit gifts, and go away and bkls God for tfaem^ and therefore be noc deprived of tbegood that ye might have. Ar.d when any comes unto you, for fechey do, falupon Children, and women, weakjpeo-plCf andthey put i^nco tfaerr heads,tbac che minft^ccshfve 00 tntecalbj^ from Jetut Chrift, he barb preached ai diis whitet and be faarhno truecalling from Jefus-Chrin^Mid heftands by the Bsfliom; Now chou(^b yoii may cioC'bc aUere dMpure wtthmern whether the mkiifter hatha cruecfleobis office or nor, yec you may lieabte ro anf-weribuv Wei, lec his cal be what it wil be^ I am furi

IGod barb bfefthim ro ojpen mine eyet, I am lure ihe^i^ Chat God'hach giv^bfft^ is profitable roed»fic4tiiin,aQ^ when 1 gofiohear t^m lenxioLte iufttfiebMral whethei

■•«■■

WMM

I ^,.1

II

4

Tht cditHg afJMm^ers t^fwU

f

He. be.a cciie nuniflec or oor^bur fo loQg dfiQ&^ bath gi\m

bim giftt) la»y partake of cbc good c^c comss from

cbofe gi fcs^ and I may {>ray for bim, cbac God would o^

penhiseyestfbebenocin cberigbt, yod cbiiimm to be

lacisficd* If I fiiould undertake to prove cbe iawfultieft

<4checallofmimftersy tbac would takfuptfaetboiighcs

of people more. But for this tbere needs be no difpuce,

but the weakeft may underftand icj chac I may partake

of tbe gift of another wicheut juftifeacbD of bts cd^ cbac

ifi ooc CO me^ut co bim^ and let hiorlook to cbac. If fo

betbaccwacomet(^ethertn way of Aftrriage, {uppofe

clieycome iinlawfially tc^ther, without cheirparents

confent, chough chey do k>, noay not I be in chetr &mtly

and partake of the good in cbeir ^ily^becaufe they cauM

not together at they ought to do ? My being in the fami*

ly dochnot |u(l ifie every particular of their coming toge*

ther.So when I come to hear the wotd,I come to hear the

word, to have ic applied co me, I do not conte to juftify

the miniftetyor whether be came rightly incoche mitir-

Rry^ or not,this certainly is to amaze people, and huBt

their fouls, U what doth (he Pevil feek more in t bib^tfaeDl,

to deprive poor fouls of che truth of Godiinei% aodtbet

way of eternal life, and would fain keep themiChac they

ihould not come toundecftand che great counfek of.6od

concerning the good of their foules^ and thenioce good

cbereis tobe hadby the minifter^he more doch cheUevtl

labor CO cake away that good from people that wajr, and

che devil ic may be can prevail with people moie this way

Piuiiaps che Devil prevails wich fome cnus» by peciWa-

dingtbemooctobear, but the other prevaUeseioret for

now, letmenbeperfwaddiby fomepropbanemen^noc

cohearfucfaand fuchmen, buc nowlee coemby pcovi-

dencf be fac9ughcto hear cbem once or twice, cheit beaitt

are takqi wkb.cbem,and th^ lefolve^ wel 1^ GodsgcMe.

Iwiloevqr.nfgk^.tohear chemaiore^.. Butoowraeo-

cfier way co perfwade cbeir ^onfici^ncei cbatU isooc law<*

ft4lto<!OQ9e. coheacc tbem. Ohl chU;ftick€s.widi men

' ■ ■ II m il III !■ I M I ■■ I - —

^bexaUmgtJMinifiers LawfnL

u^^

l{ and women aod preva^Jes excreamly* Now becaufe ic I comesinbycliac way. Ijchoughc icmy^ ducyand chac which I owe co God and cbc goM oE y ouc foules/o meiv* Hon (hisy and becaufechere are mukirudes chac have left I chif place, fl and 1 know fomej yea hundreds,( as fome fay ) and 1 eafily beleeve and lee^ hour the Devil bach prevailed diac way. Bud do nocktiow acchis day any cme ill paaioilac ^c would beforehand go unto Aich minifters chac chey have got good by, andcelchem their toniplecbey are in^ in reipeA of hearings Ic is crue, fome tBrefpeAofbapcifingra^in cbey wil tel ic, and bur few ofxbem^ buc now. in refpeft of che calling of the roiniftecs I char they wil not ceL Buc fuppofe chac were crue now, { chatchebapcifingof mfancswere nocrighr, whac then? therefore nor hear, noc parrake of che gifts of men, chis is ngconfequfnt^ becaufe they have no: chac. which you tbink they flicitkl h;ive^ therefore have rhey nodiing,? and doxhey partake of no gifts cbesefore/ And whatever fj||||f geftions. yoamiy meer wubal in chis kind,.I make.no queftion buc upon examination of chem,ait wil appeare to be lifi^c and vain to you, withouc^oy fheng'h aic al in che world,cbac cherefore no o.ber (K9Ml4bsi heard. Cbrift doch teach by chofe thatbave^ifts, if che .Lord Chrift | doth give gifcs uncomen ro fpeak co e-Jifiqanon, and chofe | men have kbercy cohe judged by ochei^s chac.areficto judge, 1 do ncK fpeak of chac libeccy^ tbai; every naao chac bich gifcs may.prefendy, gQ.into publick wicbouc being allowed by cbofe thacare hctojudgof fucb a cbin& I iay^ if God bave^iveo unto him gi(^s co fpeak co edincacion, and he be alfowed^. though he fliould noc J»ay« chac for-, mal caUiog mvp cbe place of che.miniftry, as you chink heoi^c .cobave, buc Oiould be be allowj^d oifby cbofc chac are fic>co ju^gi and ougbc to allow him co have Iftercy <o Cpeak CO ediScacion, this is enougjh co war-* rant an) jpeoplfi to cornp and co be parcakei^s. of his^

l-a^

!■> »ffc*HM.i s

11^6

T&e calUn^ ofSHinifttrr Lawful. \

I Tliiic one Text tsofcenufed^ and btcaufe iicirfoofren ttGsd, chereHfoficcIe made of 1% The Fhacifees fiifi^ib Wofef Qiatte, ind cherefore Cftirtft faith beat cbem. No^they faceinW^Chair^ thacit^ chey cau^die Law ot^ofefy and at tliey caughc theL^vrdt^bfif

they beard them. >*

« • • *

ObjeSl. Btic you will fay, Tbeyt^eretrtitycaUed.

• •/Jttjtt^. Truly, That is more then can be warranrcd, for it IS taid, they face in ^ofe/diiit and caughc che people, it doth not appear that they'were the true ofiicsn of Chrift at chat cinie that rhey were in thcic places of Teaching, in a right cxtfice and that m \y appear diuv

For divert of your Pharifees were nether Priefts nor Xevicevy thole that were by office Teachen, fHuftbe «rher Ptiefti or Lcvrres, bur now that the Pharifees were not, I will give that Text. In Vbilhp. 3.5, Ttfwl fairhofhimfelff cha<: he wa«/41'fczri/te,' CircHmdfed H>ee^gbtiday, oftkejlocf{^oflfraely of the Tribejof^Betv ^jjamirtf nn Hebrew of tbeVebreivjj^ af touching the iMW^ ^arifee^ And yet he wasof che Tribe ot Benja* min. Now what had the Tribe of Benjamin rodoco Teach by way of office unto che people ? The tribe of Bentamin were neither Preifh nor Levires, and leap* ipears rhatthe Pharileetm^ht be cf any xttlx, and ytc chey Teach ^cfef Law, and ChrUltids diero bear cheni. We Head of the Phtrifee^^ that they were of no fuch oflice but a fedt, and yec ihey having escellent

Sifts, as many of them ha^r chey had (;reacunder(hn<» ing of ^ofif Law, although they did abufe k^ and Chriflbidstfaem hear them. This may fuffice forrhit, andifcherebeanythingfiirrhertobefald, as God may offer opportunity^ I may further fpeak of ic,ibr cetciin* :ly this is that I cacinoc but fpeak of out of contctience, tff cau(e I fee che truths of God, and the waies of Godex^i

■ ^ -.«-■■« J

.-!■».

..«■■■.

- ^

If 4 >illlii r

fim»ClmJi in Cvtiyerfiuioii^

"7

jceedff^f Mitfoiil^itifiin k)nd^ rad many poor fcople I tbitGgd bich bcfi;isii cp woti< upon by the Hiiiiftry oihk jivord, Oh how are they wronged! And 1 make noqueftir !»iiiut they mrlit another day complaineof chefe, cbac they have Jed dicai from Jeiu) Cbrift anddeprived chek jScuhof abtiiidliice of goodihte ocherwke ciiey might I be paccakeri Bf by that* Tbtis we are c i honor Cbrift, iobave^riglK efttcna ofchofip by vhoiii bc^docb Teach, ^ami HOC 10 fotfiriculienB likewife.

CHAP. LXXUL

. T%e iMfnariviig «f Cbti^f begun in fe^n Chapter/ ; here /krriw p^icusedin zbret Vterticklar^ more.

niinfi bm Tmib/fi 3. ^f thi balimfi of owr Low mtifknotu

ANdJtben further, fisehi^ Chrsit it our T«adier we art to fitiftor Ctirift. I Firft, By JSnoeruiBing bk Sp'rty i: khisfpirUdMC jltadhech \»^ that hftdi revealed f»kirk)us chiiviouu j Mnien cittSpihc of <iod doth conie todrtw thy Hearc to dQde wxh any truth ot tiodt ai»d befrinsco niek thy ; Hftart, wbeo cbotf<ari heacTngcbe word or m I^yer, Ob I £t«cer{a^iie:be Sptcicof G^d, todiiy, this ts the Spkk I by HfiMh 5tfiu5 Chrift hath cau\>hc me, and made (he I csudis of €rod cffis&ual co foe thR were caaghc bymeiV) land lec me^cc c.iCercaifie cnis Spirit,. Oh let me Dot I qmch tliifi Sfwnt by which Chcilt imh uu^c me.<^

Setotidlyv And then honor GhriA^ yoiic Teacher, by fatptowqg .atitiioft rrachsihac Chrift bach taught yoii, fbttitetkAliQOOi? CAthe Xetdiar^ wheH we can mike

(Ufe of wbac be hach caughtu^ now Qicift lia€h€it||h( you chis way { do noc Sldgbfe chem but improve cfaem.

Thirdly: Yea, HonorChriftyouTTeacher, bywat kkig in yoac Converfacions, foai you may manifeft Co all che wotld cbac you are caoghc by Jeluf Chrtil, chat you do DOC hear che word as ochecs do, and ha\« che (bund d it in your Eares, buc cbac you are caugbc by Jefus Chrift^ by walking foHohly, Blanaelefly, to Humbly,' focoo-fctonably, as all may fay, Cercainly, chefe peopleare caughc of che Lord Jefus Chrift, cbefe are noc only caughcofman, buc caughc of Gpd, and of cheSpirtcof God. To fee fome chac noc above ( k may be) a Yar otcwoago, were Poor, weak ones, and were prophaoe, and ungodly,and lived very rudely,and vtlely^co (ee chele have che favcnir of che cbiogs of eternal Life, coadcAite die crucbs of cheGofoel, cofeechefe liveholtly, coo-fcton%bly before cbe Lord, and wkh all chac cheydo converife wich, ev^ry one may be convinced of che(e, diac cercainly, chey are caughc of Chrf ((,chey have been in Chrifts SchooU And indeed we (hould all fo Uveas tc may appear chac we are all caughc of Cbrift. The A* poftle, m^phefiarUj 4. Speaking of che wicked waies ofcheGenciles, howochers walked, but^ faich he, io| cheaoVerfe, Te baw not fo Learmd Cbrifl, iff0 k\ you have beard binty and haw been taught by him <m tk Trutb k in jefus^ Wfaacfoever chey did do, walkcbusj and chus, buc you have noc fo Learned Jefus CtxHtf if fo be you have heard bim,and have been caughc by biffii as che cruth is in Jefus, there is che Emphafis of rliac chac; I would noce in chis, If you have been tau^t by him^ at \ the truth is in Jefuf. Wc may be caugbc by men, as cbe cruch is in cheir Books, or in cheir nores, or in cbeic | I c iins, and y ec ic will noc much prevail with our Heaccs.« Buc now if we have been cau^c as the ctuch ii in JeAi^! chcnic will appear in your lives and CoDverfaciom } Wl have che Truths of God BOCiacomyHeartatiCiMiiJp»|

^iA,

Hmr Chrifi in Qmlf^fatki^

■I I 1*1

<I^

So «9 flioi^ walk in chit Cmvoiation m ttiecruib it iojerm, rfaac we may make ic appear chac we bMtf<b learned Cbrift, noc only Jearned^ foaswemaybeabk CO fpe4c fonieching of che Trucbs of the Gpfpel, but fo leanied of Cbcift, as not co walk as others do. These ate many have che Cnichs of Chrift as ic is in cheir Books^ and .askkki w^ds^ and other mens braines, buecbeyhave^ HOC got thetriKb at k is io Cbnfty chac is co che honor c^ die Teacher^ chac k appears chat chey are caughc As now. When you food your ChikUen co a School* mafter, and you fend them co becaugbc, noc only co know cbe Toogaa, and co work with che Needle, but ]fou lend them cobe taugbcgood roanneri^ and how co carry chemlelves, and whereas Chey were Toyifti and rude' w^ they were ac home, when chey cbnie home afcer--war^, chey carry tben](elvei very faialyj and mannerly^ to che Pareocs, and Seryanr^ and all che fttnily.

Ohjm. U You will fay, fltf> money h wtll I^

nAnfifR. Now \$ not this an Honor toche DKciples df Jefui Ctirift, chac ever fince chey have made profeffion ^CD be che Difcf pies of Cbrift, and cobe caught di Chrift^ nh^ how is cbeir Gonverlacion akered? They were Scrvancs before, and chey were carelers ui cbeir Servke, and Aubbocn co thek Mafter and Miftcjf, but now chey a«e humble^ andrubmtffive^ andthey acenoc fiubborn^ and dity.wiil aoc anCwtec again ever ftnce- they heard the word. And (o wives, perhaps c hey were froward^ and dubborh againft chek Husbands btfoit^ buc everftnce IlieycafliecbhearSeriiions, and to Learn otChrift, now they IJeomte perform Bneies, now they areraetk^ anclj hiiriUd. And <b<;h^Ificen bo Parents, fttAbom before^ bumMT^AcdieDecci Paveiiis, this WMfidit^akeuvtii Lb^ej wMilteociimMicesr itweA^owldflfdfiifc to be tatiffietiq

ni nm i* III ■ II1^

t.3Q

^1 H I f II 1% M I i| I > ^ _ I I « ■■< I I "I . ■ I .-.-- ■ , .

iiob»or Cbrift iu XonVerfaMih T

•

Ch^ift^ that wl>en we come lo che wwd> we come lo LBUP^fJefy* Cbrift, juxi intoifcft, it in out CpnvcrU:

^cio^ QfricwaibeaohpiKfcwour PattwsaDd^ocfcfr Minifter. Such a P ^ifti if ic fcan be taid. cbac before

! cbey had the wprd t^ugbc amongft thero, Ob what ludc* nelif, prpphanefs, and tljc like, now fince a good Mir pifte^came, Qb wbac bu«t)Uicy, wbac good cariage 1

. Wheceas before, nocbiflg but IwclpiDg, and diuuls^a)^ nefe, powcbey w^bQttly, and uoUamoal^ly arooogft men. YouknowitisfaidofChnft, befoff ?(*ii pap-cift acne^ the Kingdoiaot Heavco fuf&red vtale|sce, he* fpre John BapciO ame, the Kingdom of Heayeawas np: lookc after, bucnow-afcerchiscime, che Kinjsdooi oif Heaven fuifeced viql^oce^ this was an Uonoc to J^ Bapcift, 1 buc nqw, if ic be iiKban Honor (o Joim Bap-cift, wbac an Hqikk is.kro Jefus Chrifti Aodoim pd)^ fide, know, ic i$4diAQoorcp Cbrift, youchai

{Come cq Seinapns, and bearinorecbi^oiben, and are

j reading, and conferring of i^aipcutes, and your liv<ei noc tcfordwg^, .you di/hdnor jTOut Xeacb^r, di you dii^ nor your Minifter, To you difhonor Jefu; Chcift* I Remember I have read of a Child, cbac was lencbyhii Father to a IMiyk>fopher c^ bp taughc, hii Fac^tbid becfiacagrea^d^lx^chargein bis Teaching, and whca bf canje Jiame^ he was not ailoveedy and&babeaqag h(9 Child,, becaule he .thougbc he had Learned oochingi cbe Chilc^ aniVers co his Faitber, 1 havq Lgamfd chiafrom my M^fter^ I canq^iecly lie under your anger, beac your ar^er. SQ-^ben you havfe lived uoder the meant and (be MmUljry.Qf the word, wherein ypu have had excelici^t crucbs, and ic ihould b^ asked you, wbac you ba^ learned afcecall che coft and ^barges laid ouc upon you: For indeed, the ir^cbs cbac you hear coft che bloodef J^fuf; C^it^ n. was by tbe blopd of Jefin Cbrift cbac ciie <^urqb caot^ to fa^e (q gr«c 9 bendic, as£o bs tauAn ifll th^ Mii(lcrie>oif Salyacion. . And as ic as in Q^^ s. Ym

pMMMiF^ tf you^dche Chapcer^ Xbac yftm^am

■ ^ I *

MdWA

^Mit Cbrifiin Cokyerfatim.

»w»<r

121

eould open the Book^ there appeares a Lanlb chae wai ilaine, and he only wat worth/ to open die Book 9 none buc a Lamb cbac was flaine. thereby nocine, that theopening of the book of the mina jandwiJ of Gcd to the people,' isf fruit, not only the ftiiie ot the blood cf Cbriftas be was God and roan, buc a fruit of (hebk)odof Chriftashe wasflairij kwafthe .purchtfeof tbebloodof Jefus Chrifl^, that the Church of God hach thofeUefled truths t>f God made known lin-tothem« Ob! that you would confider but of this argu« meoc, it wodU mightily put us on to feek to be caught of God. Thou comeH: to hear the truths of God and goeft away and makeft lirtle ufe of them, yet they are fuch ascoft tbe blood pfJKas'Ghrift, 'and God the Father bach been content to purchafe thy teaching at a great rate Gqd^thbeeoat great charMjoctojpQC thee out to tea-dung, even the charge of tne foloodt of his fon, and for thy teaching (Ibefpech^youcohfidtecofthisJ Chriildid not only Ifaed bis blood chat he mtdhc deliver men from | hd, that ui>pcai,but<Ibriftdidihfld hUbk>odthat wtf mi^t have the mmd of God opened to us, it is the fruk ofthe blood of CtuifV, did people cometohear fermons tbus^I am going to hear the word of God,and to be caught of Cbrjft,^ for fo Chrift faith* He that hearetb you heareA me and l?e that defpifefhyoH dej^ifetb me. Well oow, when } am going co beare* any of the mt* Qtfters of Cbrifti I am going to hear Cbtift^ ji/^l^m going CO befo taught, chat the truths that 1 ^ CO hear, ^ my teaming, co(^ the blood of Chrift, GOft mere then ten thoul^nd thoufand wot Ids is wonb, 1 bad t^eed then look to it, that I do indeed learn* Would it not be an argument to any Child in (he world, ItCyou fliould c<xme toa Child chat>his Facher hath put out to Learning, .and hath laid-out a^eac deal of bis cftccefoctheCbtl^sedilcation^ andfhoiildlay, you had imd ( Child ) Learn well, for y6\xt learning is dear,) omainly oiir learning is coftly and dear. Oh would sc ]

^m*»

ipa

ii

^Bxk

mm

9fmtmt$

■* I

Boc be a Oiame foe a Child <hac jwhay fliauld %ipA (t»c(or£cNjc yeanac tbeuBiwricyy wAbc ba&bfpciHh Chiqg. DcMiQC yoo cbiiik if isa^cv^iiUe io che SpirtMf Goij vbcoas you ftnltive madcc cfaeMiniftry «f cteK wwd^ thac is a friuc of cbe piirchafe of che bkn^of

Cbcifty aiidyoutndiemoanDBiebaveeocjictbiogasall} Wdlf kc us boQOc Chrift by our Codly Conwcfaciooi

^ndcbatisfortheufe, fagw Chr^iioul4 bcboixxi^fay ouc Godly Coii«er£iaoii»>

CHAF. LXXIlL > C«fittftiieti; a»1Ex&0rr<tft«tt, to Lmkh of CMJI.

NOv^thebft irfir that I intend'from cbtsts^ atlCeoF Exhorradon. If ChrHibc cut Teacher^ and weare caugbcofbtm, tbenicisaufeof ExhorcaqoD, colKrm up agaioio Icarnof Jefus Chrifti if you would knovrcbe iciodofGod) yoli muft Leaftn df j€rtt$43brift«. Wetctfd infl^Hmberjf 7.89., vctfe^ TbatHck^Vnrd tbe^dki iifbim that fpakg from tbemercy fea$^ The mercy-ftae was a Type of Jefus Chrift. Nov ifwt would bear the voice of God cue fpeak% it mull be from che mercy fUtti from Chrift^ never thiak that any other means cao'il^ flffuAcheecoecernalLifry buc only the ccacbing of JeA» Chrift* Therefore lee us come co hi'm^ and gi^« opoor falvestobisTeachingi eome all young ones^ cboG^bna-vec fo weak and dkil, here is a Scbwlmaftcr rbac wM Teach you. Nay, and come old onet^ tho^yoiilwe| negleftedhirot i have read of Ctfi^, chac wben be^Mva very old man^ he began co Learn the Gredc Alflfaibar, CMu yoaebitar^ old^ chou^ you have noc kvaan ia»

€0fbi9^-cb0i||^ 4Siid ktiows^ m4 iroiK'coofoienee tieb ]^t% clMi^^mitof y^iic youth 111 nov wait €iB)«^ i0famft9 ]^iy^sC£Mcbacyou^0i2Hvi«c{hiiciiiie> i4Bmd<M4iffoiHbyouiiieaq$ to inftiruA youcSauIt, doiioc think your ftWcs (oo old to Leatn^ txleedt tf yeubadiiiitaomyco Teach yoQ^ ye migbc r4iink fo,fntt yoohave TtfiisCbsifttoTfacbyoii, aod cbtcefcKe LeUrn afhAi^ Yeaf Tb<Highy<Mi:b9>^.^penp{9p|me9 chough yen nave hteo ftxvncri 4gHoft Chri^odlsis ordiniac^f any of you thm bava been fcoiaefs ac che word) Hath Godbcwgbcanyof youbyafpecial pcovidence to hear woidibiiday^ c^nknowy chat tiocvichftaiiding all f ippraiag vahk wqrd^ chac Cbsitt it willing to Teach ite& faMwed flieti^iroakiBoc d^fo, if 0 oian iboukl be dciUttlifianyairp afldooeihouki fcorn tnna, and come atewaida 10 lirafo of hhut be wouU cejeA hin>^ ne i»ndw«HiU be lay, you fcorncd m^ buc Chrift he will BOticolM ihee ahdiij^iSiCbBe % chough cbou haft ftoc-aadltfdfeifdfd Cbi^ift^ ytc Chrift will not re>ea chee. AiidIiviUgmyo|»4|A.flSdriprureforihl<y ln^ulitu6fi^ i|« Tbmb^^^HmJkd^n bigb, thm bafk Ud CaMi-^lC^^nf99 tbM bafi ricti"^ £ifu for men^ Xea^l V^r ]^ ^]^^l%gk4i^f0 ib4ittbiljOTd(^odmigbt4ml tmng^ tbfmf Here Isafr^pJi^cy of chea(ccd(ion-of jdim Chiii^y cltK^as be jbad received gifts (o bedid dti^ peaae gifu la^m^ ynd for whon:^) Thou haft received 0mSx oieD) Yea^ For the Re6elliou9 alfo. Andju t^iNPf^4f^feiiqqoce4fi3mi Chrift Corrhic end, here* ettveA^Bfy i^ Whom) for men. IforfucbandTuch Mao. That nevee bai) 4efptred htm. Yea, Saith the luUf for cbe .Kebailious ako. Though iBefi have been rnnt. fo RtfbeUioua aadfio^mftil, JeLus Chrift ofTert to . kttaiBk thek Souk in r hegteat unfteriet of eternal life, I Jaftn G^iQ^mBbn thirty eo Q»ke chy foul wife ro fal<« IWMk# Uiiragjpeaf pklfuce to faevecbe Arc of Nav^ IilH0Bf;ai44)|ber Attfy ibutcohtfveche An of Salvatt-|e% chi&it^gccaa^dealbeiMoAn'^ you that have the

""MIBi

J Wi

134

blfifling CO be skiUed in the Arc «if NavigacioDChattf^ great pleafiire, I but wbac ii chaf to yda if yotffie oec dxSh kd in che ArcofSalvadon ? Now tttelit^rdthriftoffin CO Teach you '^bac Arr, atxl tberefbreciiiJhecofaimdBt you may be caoghr/forthe truth iS| it ine( MakMviBr oefficy CO be caughcby Chrtfl*. AllyourgoodiiieiDiiig) and good wifhes, and good iacencionf infervtogot God oan^iever fate your Souis; exce)3tyMi Because oP^^fin Ghrtft. itod^hereftice^du nsuft M)e look upon the knowledg of cbetbin^ af Religi<in as lodiUl^rent^inf^ buc look upon them as chiogs chac are abfotutely neceffa-ly-unto eternal Life^ and chat wil make you co conoeco Cbrift. And knotv^ you did never leamof your M^ nor of no*nian$ le^rnitig, except Chrift Teach f (^u^i aMd fherefore whatever means you ufe, bi^fur^to tookypto Jefus Chrift^ apd this time ofcby Life is the odly tiioe toLeatn. If Chrift hadcuc afunder tbecbred of thy fife before now^ what had become of chee? Buc now thou arc alive thit day, chat thou maift come co Learn of Chrift and be willing co Leirn of Chrtft^ for \ ocherwife Chrift may Teach chee in diac way chac may make chy Heart to ake* {f ihoU comeftro Learn of Chrift willingly^ thou maift be caughc of Chrift chofe things thac thou (hale i)e willing unto^ and which are for thy good, but if cb6ij^lc refufe eobe caughc of Chrift, Chrift ihay Teach ciRetnfudi a way^ as Chrift may have much glory from, buc Iktla good to thee. In the 8 of ^^rf^i^and Che .16. There iaH ftcaif kind of Teachings when ^i^leo^ had gcKhiaViAwf, be comes and takei the Thorns of the tVildi^rifefsiibd BriBc^ and with them he taught the men of* Succoth: Here wa^ a dreadful teaching: and the truth is, clqve iimany thac refufe the teaching of Chrift in his Ordinancea, that Chrift is fain co Teach id another way. ^hou thac wflc not oMie CO,the ordinance of Chrift to be taiighc, -cteLosdttif fend fome dreadful fickneft upon thee, androakHbie Roar and cry out with crottble of Spirit^ and'vrkh cli^t

Be will Teach cbee, and ic may be fatd of iucb a man^ | thus bach God taught him what it is to prophane God^ | CO fin ualnft the finances of God^ ibus hach God; caught tKiSy be hach caught chcm in a way ot Judgment} | be bach caught cbem to know \%hac an iu^nite God chey have CO do wichtU How many upon cheir fick beds, and Deacb Beds confels, Oh now 1 am made to appre* hod thofe things that Inerer did-beleevebefore* Is it lopCachDuIandcimesbetcer} chac God (hould Teach you by his word} and his Spirit, and his Soi>, that Chrift fliould cocue in meeknels co inftruA your Souls in the gxu things of Religion, then chat you fhould comechus cernbly to be caught of OniA, ^ - Oh,. The chings that | Chrift bath cd Teach^out Siouls, are glorious things, the' Wiidom chat CbriflhathcoT«achyouis above Fearles aod Rubies, and iftbou haft a Heart to <:omein, and to be caught of Cbrift, tbou^ouldftnoclotethole truths anin iot ten thoufand WorUk . Haw. many uiK}n cheir i iidc Beds, blefs God that ever chey knew Jtli^s Chrift,) that ever, they heard the word otGod, chac^cyer they were caugbt&ich things from Chrift, and realbning rbus, j what bad become ot me, if the Lord had not revealed . himfelf to me ar lucH and fuch a cime^ but blefle4 he God (for ever chat did thus. How m^PV ^^f ^^^^^ now ia Heaven, I make ito.Qjaeftion. hue there 4iemaiiy Souls now in Heaven at this timej xhat Jierecofote liveaincbis Coiigregatiot^ and Jire blefling of God for Lhofetrurbs (bey have heard from Jelus Chrift I It is not fo mudl^by us, asl^yjefus Chrift^ ^nd therefore te you willing now to coipe^ in >Dd Learn x)f Jkjtui Chrift, that you may ioyn with, chofe that liow are ble/Sngof God iorthe truths that chey have beard in his word. . Ai^d when you come to Le?rn, be fure to be fatisGed wich nothing but Lcartitng of Je(us Chrift,: be not (atis^ ibac man bath ' yoiubucJiaibChaftcaudbtcxieV' •: .

f

^

r w A a

\ 9 ■ «. -

fik

'^ (K^et^U Chrifi vikis ttadhk^.

V

AAAAftiiftftfe^AiiA AA l Ub

CHAP. LXXIV.

*

ibevMb that the ^IfcipUf ofChrift in ibat feir* ning^ p}0Mld refemble Cbrtjt inbkTeacibi^g. uln

\ \TOtr the mniM cbu)g intbisureHco (bcw, tbacn 1^ you beard thit Chrtft wa^a Medc. and himbk Teacher^ SoyouAouUbe tteek Learners^ and Hoor ble Lctroerfi; ii We would be taughc of Jelus Cbdftj as Chcift is a Meek Teacher, fo we muft beMeek Learner^ and as Chrift is an humble Teactec, fo wt muft be hucn^ ble Leamen^we nmft be like Mir Mafteif. It is ufual in iU Scholhrs codo Co, if chey can fee'itiy cVing indUi^ Matter^ chey wil luce chemTelves co that, and fodi^ thrive moft i fo we mnft labor to befuch as ace like to Tefos Chrift, in all Meeknefs, and all humility. Thojr ;are fomechac are fodefirous co be like to cheir Mafler m dieir fuperior, chac chough ic be a dling that is the tdft^-* micy, weaknefs, anddeforrtiicyofcheirMafterorSupe* rior^ chey chink ic honor tO be 13<e dbem* As I renjair ber, ic is repocced of the Schollars of ^UttOp l>eciuft <Plc^o bad fditiwbata crooked Back, HufF fliouldeC^I us we call k, cbertfcnre his l^choilats would go t^thi manner and bow down ch6ic heads that (hey ni{q|^ve like their Mafter iiicbaC9 indeed that, was kheirMUft^i deformity, buc chey thought iccq be a beauty. Ml (o^ijlotle, he hadaShrilvoice, And Ihueekii *^ andbisSchoUacs^ fcHough it waf tofuco Com one would chink J chey would ifflicacectieirlki fpeak as cheir Mafter, in giving cefpeft to bi

I temun^fQhriflmkfiht m*k> tay J

iafach cluqgi ts was their deformicy. I but vaw^ we matftc be lite Ghriil in any cbtng thac is a deformkyi Imi M tuMTe thac chac n our beauty, and glory, and ex* erikocfColielttttTerKChrtftm, chac wherein wefliall booovOodf uddogoodroourown^oulsbY k, and as 4n aihec drinf^ foiochis Mteknefs and humility. It is fkttiga that Clirtft ilmild pick ouc do other but this,

f ♦♦^♦♦♦♦«t»*«^i«4^« ♦♦♦*♦♦•♦#♦

CHAP. LXXV.

tUTcim in Ae fanner Chapter farther prdfecuted; AnAMk tbaiOigf lif^t Uam of Cbrifi miiflbe 9V0e^> htfortibqfCmmtotbewQriL

NOw beeauft diefe cwo qualifications^ ^Med^fi and . ttrfHiiit/y are of (udi admirable uft in tearmngt jiierefore I fliaUa liale inlarge my felf in cither of chem.u I IftaU ifterwaids open the Do^rine of Meeknefs and Hnoii&cy, but that I fliali fpeak to now ts, how wc AmUbeMedcLeamecfy andHutnt&Iieatnerc^

^irll. For MEEKNES. You have a place for tlolk te tbefirft of Jatm/ and the ai• Wberefcrt lay ^Ue 4Mpibyneff sndpi^rftiinf ^ tiau^tinef/ and rmMt^wMb^Mukiieftwetngrafted word which nabte yf0My$mtSoul/. Yoamm re^ejve it with Meekntfi^ mhem yam comt ccrh6ardiewor4 of God you codit to Lanm of GWft^rdo yoa not \ You eotte toUarn of Ghtift aia Merit Teaciser, then ymi mirfl takt heedTyoti dopotcomecofaearinapaffioi^ perhaps j«M befoteyott QometolrK tbe word diere it a vcarglinf; and braw* ling in yoorlilii%. iheWifb againft the Hodnuidy oc fihtHMian^aKmal|ewrfii4 Hor. Actyoiatititt

aifmtmmtmm0mrmmmm*»'^'^^

mtmmtmmmm

t2%

hiwmrsof ChnflmHtftic MtkL

\

mmmtm^

Ibfir ft/ScEcnofu . Ob yon hue l^hnic ycm S^ wben.yott ace sntpafikm, aml^^qowoDSH'IBolWPt Secmonl ChciftsalfeekTeachfr^ ivxi I«qi AviriiC^ aud paflSdoaCet and will CbqftTeacl|ADeiK>VinfMdM temperas this? AsFhyfimavchoydGfnfltgiwVtq^ Hini:herimeo£cfaefito£anjAgueorFnyeri b0t:^^lbf^

fii^tioffyCtiencbeyprerc^ibeclietffhyrfck ^y^mvmif jMiiiikwicbyouplehrefi iucdyiClKi^ ijisK 'Awetiioe now I am £cowacd and paffionace^ 4nd erpeeiauy up<m (iMjLpolf day» mctbhiitticfltoutd^ajiargqrQciicd^ whatever paflion-it'onodicr daiei; on che hocdi day peopkfliMildloMpcbekSpirjcsMreki freeftonpaffiai^ and frowacdne&s Mcaulii dm iaaipedalifawiicr cbqr cone CO he c^u^o eCChrift^

Vwcber), you have a moft tdmiraMe TexcArdri^ and confunon, in 9fabn. 25* 9. Tihr^Med^ vriUbegdii in judgment^ and the fBfee^tvii/ beTtdcb bk tM> Would yoiifaeguided in |udgmciiry yocromflbe Jfol^ of llfdk Spines., Iiold you befoce when chacyou come robear Secmombe fore you ome wich meeknm. be family, If cheMaOeo andMiftris^ of a family, Hiw« band^tKi Wife, if chey be wraoj^lmg oneitfd] zvatttt^ or wrai^ling wich Secvaftcsand Children when ihey jp CO heare Sermons, and come in a paflion^ rhey ace noc r»kecobe Cauriic of God; UMK)^tlieft(;keal ttsy cnhe^^ Specially on me JjQfds day morajng, ifaoyoocafion of paflicnarUe, fubdue ic with cbts^ ehoughr^ latncoflocpe £airnc of Jefu%Cbcifl> I laim co^ cateaieche wooa#»l I muft^ m meeknefs. 'Sy^m^i^i^tril begnUk im ji4g^ ment^ undnh^jneekjpilbeuaibbHtmajt* Ilaiiype6** p}e when chey ace io rny: ftraiti theater fMUfehCty aai pa/Ron) cbity aae frowacd. wirh every body whcndiejrare inflvaicB, nowciiactarhewaycokeep. diee inftavts if cbpukfijepchyfelfinpafrton^ fotchouart nociqaript-dc/o^Godteeachingchee, FociheLordiaytt b§ mil

«-«

I

^mmm

Lurnersj^fChri/tmuBhemteki r^^ j

fill you CO fttc upj€mt^p§ffiom)jA y6u would Jsnow whaci lQpdD».iirft quitD>oQc hean:, and then Godwil gaade. you kfciudgoieaic^ Godwil c&ci>fiic w jroii what to do/or i £gt lieftya «giio# fil^ meek^po^l be tiach. in bk vwyj I Tbfce i^opthieg ehac a man doch m a piffion BkboR, buc icdo^ oaificaaryyapd he (ecf afcerwacdi tbar wbai hedocfa aod what be (peakf^ when he is in a paflion mifcarrics, «^fi hrcaufe liei«iK)C under a{)reiiHiie, Gad ia^^ iE^ pHlUacktbemeekjnbjis may^, the Locd dochnot pix>> iMfis IQ reach the frowacd, ami pafliooate in his way^ J^ che meelfew There i% na cioie wbeiein men and wo* mcnaceiiiMeiinjultco retoWe upon a cbtogcbeo when cbqrtiein^paffioni dieniarmaDfic cor^folfe wfaeohe is guided in j udgmenr, when God guides tbe^, buc God j d(xh noc gUKlecheai tit chey be. meek^ therefore if you j mmUrefokewbaccado, Hay cil you be meek9 becaufej cbeD^yonare uodec Gods fncooiifecpbe guided in juck-( foeoi, and cq be caugNc in'Goifik wMy.. If you wouU j hwr Cbrift cq be your ceacher,^ you: muft come wich aieck09f« etJudgmeotcpbe cauglic of hiiBrTherafore in iicripcure^- y<)u mow diedifciples of Chad were called d^Oieepof ChriAi yoAi muft beof che ditoifuioi) of ihtep CO bmre the voice of Cbcift* Thfr difciples of Chrift are lovely befqce Cbrift as chfy a^ in chac ccro* pec, meek as flieep and lafpbs* ^ Veed mjf Lambs^ faith Qcift, to HPeM*^ tbofeyong ones that are ac quiecj and oCa Lambjike difpoiicion, yea wt find, ch^ic Chrift is aqoiRcedby God, to reach choie char are of noeek and ^Mcipirici^ Uklfof 6i« Tbac faoiqus Fro{:liefy TZ;e J^t^^Lcrdiftiponmei becaufetl^ Lord bath anr cimd tm $P pttad? good tjd^n^^ CO whom ? Ic is a pro-(4iefy ot Chrift, he bach anointed me^ that is, noademe asChcift, ibcfOf Chrift f^ifies nothing buc anointed, oodbartunid^nK^^^cift topieeachgood tyding^ unto Ifas m^ 0n4.i0^hffn^me to bindttptbe^ brokpi hearted^ Hoe you have'tmb cogiethec, if you would leacne of Cfaaiii|lou.a}iii(j^be i^ and biwiail^ fQ(.Chrift is a*

MMfa

riMMMM

Mm »<>i

130

Lturinn 9f(hr^ vmf^itmuK

i^H^^mm

»adc» CO bind op the bcolcen hctrted. Ob t It ti aa o-^ celbnc cexc^ chac concermr^i a fpMil AiaMct thofe iiHP ace in croiibleof Confctonctf for clmr fm^ -and-lMnv Mmmt feares and horrort upon them, maiiy cirm etm Aow people are very ftowardcbac are under irouMt-of Cdl»> icience, arefrowardwxb God^ beeaofr tbtf Haw aor combrrafloc^ as chey^ would have, liecaubk doth not-come wbenchey would liaveic^ becaufewhmdie^ttiw cId ]the worc^ cbey do 8M profit at e^itodtfifr, te» cMfc wbendiey gd codiic/, rbeyeannoc pertbKmek'ai cbey would, cheirfpirirr.are in a ftowardntfrwtcliGod* As many cknet in a peeci A mood whan - chey fo to duty, cbey cbrow k away; Take hbed as mwh <rf^a ptrilfdnace^ firoward dtftempec at of a«y cbing. No marvd yon hive no comforc al ctib wbile^ For Chtift k appoimed 10 come and pnacji^ood cyd itigs, to whom > noc to fieowatd pafTiDnate fpirks, -that ate in a difi]uiietnefsiii their hetfs but Chrift k appoinued to ptt^ |ood tydtags ao the meek, cocbeimekfpirtoedone^. Ir foke-vou on fjei your fpirks into a meek and cpkc cemper^tanc atCfatfk feer, as ^tlUry did, to heace hts word> chen Chrift ppe^* cheth^odtydingstoydta. AtidCercainly, there kao fuch wiy to hive Chrift leWal hxtaSf^ to a fmaX, u for the foul to fit sit fan feet with meeknefs, waiting for hk good rime when be Ihal fpeaka ivord in dNie fisafoa 10 him. I have watted fo leii^, and madeide of fodiaiid fuch means. I but I wil waire foogeTj for I am alMid-ingiiponChrift to know hk mind, iQg theiafoce kkfic for me to wair, and theii Chrift wii piMch good qdiagi to my ibul, that k the proociketbeM^ Chrift k wmMitd for that very end. '

V

And fo likeMTife wrhavetwo moH f mull ia r faipwwi in the Ftoverbt. Ooe is in <IWn( 14. ^«C 29. vImi' 1 ' iht fcripcure ihewi hovi^ meekoet hdpc Co ModtiOmidin^!

' b;rffbrettafit4|uilUicitk>B ft>tale«RS» "Qriliiij

1-,

rt'

ufi(n» to i»rMh u ofgriat undirfidnding. He diac is ; flow C9 WBich. jNov wfh^c is rhac ? bitf be c|iac ii meek* iHeiioigcncuixleffHiidinb Why ^ becaiife be learnes luchi M is of great uixteftan4i«6*. the^are no men doinqm^ iojamkcftaodi^and learn fo much of Chrift : u xhoit chat arc flow lo wtach. Faffion cknh QQ%htUy : binder i|icn$uQ(krftandin||.* Whro&innndo^rifefitm jcheftonMch ypcathehea^ ithinderf umle£/):andiii|| ii) i the head. Atclioref bar jire dnink^ cb^ fiime riff tfi nxm ! cbeir ftbmidi up. to their brain i and biodfrs cjieir un^ 'd^llandingi So;^manauy^(odrifplf|w;)Cbpatt ' we) tf wirb dcink^ thai: be fiial have Uctle.uif oJF his tiii^ ) decflandin^ But when we. cptx ro, learn- of P»riit^ we ^ had need co have a] our wirs aSoiit us and thecejforejp ) ! uke heed of paffian* And chc ^bcher text vh ^ ^Prov* ; 17, verf. .27^ The lacker nmofche verf* «4 W4P ofurir - dcrfian^ing k of an exceMhtJfirit. Ic is in the Teyc 1 (b, buf i t it in the oriftinal|is of a Cool fynit^ man of iip-derftandiogisofacook feirict' your hoe fpirited men^ ifsenocmiepoffturhiuideraandingp Icmay be cbereare fame men C you wil fay J are p4lfionace mep^ jiqd y^t I underftapdmg at fomtim^s, I out were they )«fs oaliia-jnate, cettaunty, chough cbey bp paflionace pnd bafty, ' Weretb^ lefs paffiopate ana bafty^ they wou)4 he of ! more uoderfianding, a man ,oS utklerftan^ing is of a ! coole {jpiikf « coole«fpiric i; cbe beft temper for under* ftandiob for one thac is a, Jeacner*.

I . -

) bY^PfalfH4f6* yerf.iaThereis (he temper of heaiC(bac ! is rraiwed for cbofe chat ^(Hild t(now cbemiqd ef Qod. ^0ilandkff(n»ibatlimQod(^^ bowthefe two are'put togecter^ the knowkdg of God andbeingftiL Thy heart pcrbapt is al to a mlmn^ and t^iftemperf atid thou arc frowand. Be ftil, and labor ^qilktandfl;ilahy hearty and (hen thou 0ialc.kAow the l^d^oWGod.:; Thofe peoj^le^h^tc aj:e moft flil in their lMb^«i^:ai)d9urciocteirf^ »recbofetbai^knovir |

Lumers of rhri/tmufi be meek.

.

xhfiLorifob^ God . Indeed )rouc ffp^ward. heaos, dp aoc know God to be God^ ^tnid your ftil and quiet he^rcs^ xhey knovr God to be God. ^Asn one would weigh Gol^ | arij^hty the way is not to'btii^ it abroad into the vindj) butwiemufiibe in a place that is oalicne and f^uiet^ and then you may weigh ic^, oH^orwilj^/ «f fp be the wind ihouldc'ofs ic lip and' downeyqu could ner^c wqgh ic aright: fo we can nevec )feigb crurh aright^. exce{)C wc be in a qmec framef As we can never fee any thing in the w^cervj^nth^windisup'y and makeththe watec ten)-pi^jious^nd drives the waves up and dbwn. B}ic row t^e water that is ft it, and you oiiay fee a penny iiiic. So our foirits/when they are fttland quiet, then tfacy aire mole deare> and th^n better for the truths of God to appear m chenu As they tel us of the great htlNympboit} that hath affes upon icy that chofe that go one time of tb? yeare, atfd corns the next yeare again at tlie fame time, tlie^ ttfity feethd print of their feet ftil abiding, and the reafonisy becaufe it is on fo groit a hilV thatk is above the firbrmes, and wrnds, and tempefts, being fokigh, the impreffion of t heir feet doth abide there: So indml^ the heart rhat is above ^be ftormes and ;te^pefts <tf ^lion bach the impreffion of Gods Cruchc abiding upon their hearts. Here ischeteafoo, that fo many of you are fo forgetftil as you are, and thoie truths ybui heare do not a* bide upon your fpirics, becaiife you irt fo pafiiooate^ your paffion puts out al, as ye rrajfiodby experience many times whe»you have Men'at a Sermon^ knd fome^ truth bath poffeft ypu>and haye gone home and foncitbing bach put y oil into a paffion^ jl'appeal unto you, have you not loft al the imptfellica you bad of the wonl) As tfaofe that are in paflioii, before'tbey go to the wdtd, the word cannot take impte/iibn in their foules ^.So AxA that go firomthe word apd[ Pal into a padxoo they loo&<^ the tmpreflioD of the wool that w^is jupoo their lieans Atid lo' upon a day^ of a faft, chough theit hearts pe put into a good temper, and jiKus jubicift bath tai^ iton many a leffod, 'yft <rii^n' tnev are cone home, and

F L«« m* ■ I".

) LtarHefi ^0# ^''J? ^ ^*'^'^' ^ 3 3

dieic Hcaccs ace puc ;iQtpa/pa^(oq^-|hey MVc loft jU. And if istjjp fubcUiiyipfcjche^pe^^iJ^^^ewaccbechfocic. VouEbacai:eofhafty;«|^j^(Uioi^sfemipn)^^ chis ^oce, itrbee you ace going raf'Seiccngp, c^e Devil will wacch c6[n}cyottin(<»«pal)if9rVkOC^wherwHej wfaeo jM^uhave;

been acaSicrmooi.. andM^ hadfome,unpceflionof che word upon your £[earc^:^,IAy cbf .Qevii wil waorb co puc you into a paflknif ill^c l;gf, cbaC rneai^s ypi^may lofe.aU chebeneficof (jiei^fydct^cyo|i:bave.ii^r:c|. * Wbeceas^ if pnen and VVcwro4RliMCJ»{p chcgaljcUreijumcek a^i quiet, tempers afcer (bey Jbave heard die wocdj it would prevail exceedingty* A% yop f^yt • <^ Chii^coi. chac are o^ Feeduf 4ifporKions chey,,do npitbrifej apdasicU wicbrbe Bodyi lo wjth the Soui^.thoTe.|hac^reof a/cer«^ fill and paflionacedtfpoftcionj tj[iefoo4 of their Sk^lt HOC dirive with them, and itkbeeaufeojf cheir frec^^ frowacd, and pallipQate ;di^ficip(i, fMofe^^ wasaman chai^ ^od ttve)lcdiiml|;l£as /uUy C0f^s,fv?r hadidto any man iQ iM^tifM, y^^ ora&er^lxffo^iilie^tiroeofairiit, fo^xhci^maimh^ thatGod nev^fpakefoFacetoFace toany K^na^ hedidco ^qfif^ 'and, we (hallfiDd. chat ^Mpftf wa^ the meefeeft minlipon c.t^e Face of cbc £archj \i>i all men that lived upon tbe.F^ce of iche Sartb) cfa« ho« ly Gbbft gives ^eftjtjmcamtbeudiiioi^g that he w^is che Meeke/l^mao, Aryj s^ he^as die Me^keA man^ fohe wasibenaan that <jrOddiul reveal blmfelf Fnpft iinto^piore Chen any man ; So woukl you ^tjave ChiiSi Teach you, and reveal bimfelf to you, laborcobeMeek^ the more Bfeek you are^ the more Chrift will Teach you. And ^ iiukedy this is one fpecial Reafon, why the Lord doth many cimes fend great Affl:^ion$ upon his own people^ chat lo he might Met ken their Hearts^ and make chem hi cobetaug^^ b^^fe^ben. they arein bejldl, and pro* (j^itfy and/liifty, and ftcong, . then cheic, Spines are

I not in kicb a quiet frame^ fie toio^owihe rokid of God* But nowyWhen Gods hamLis upontbem^nd hath allated chekHeac a.litde^ then, their £pim$ ace more quier,|,

^u

Liit^imofChi

■•^td

abd ooce ic tottdndeofcOMr cbenriad 6f God> ve fte itb)r«KntiKMi otpnkiiM, feft&thMate^Alftjri ibiitti

ISutty^ andpifllttAkeSjntictf^'ykktURhftiMltifGod teupbn them, €6ib» tovfitjitfivllfti lll^ lietqkhicbUr /kkUds; iiil#ulntandlM»Qf<fll^k(!i!ftabahumility cbcy willfpHkto yoa. 1*heri^«r«4r^c dciriof difo Hteoe« becMreiEfi ne tcmAtaf AMieij tHey art in Ilrengt^ andhailtb, and c<High th tbeMwId, and wheh God teia hiihandapancheih. i)» aQ(xMM^^iciAfi>Iewehaveof chif, ih ijio. 1^14. Tllbffewrehiiwtfaevxpfeffiodof a layednerdfSpidc in chbfe dtet ate "^ffibiiate. wM

j^oKttd^ and^f^bpatbehO^mttifthedtijif dai ^ voice piU be dtofmi Afdt hub a famtiUtr Sfirii tfii

Vufik Wliao #ai tbhf Befoce,'tiriyy|ie,-ybQniif b«ac di^ Loud, (it paffionfeit pec^le. whea tbef b^in cd be ia a palwm, «^ #i^ be loud> 1:bucoo«r|, thejr ihal be brbuj^ down, ahd Ih4l fp^ otic of ibei erouad, tnd^ their fpeech Aal be Ibw ouc of^ha Dud, ai«lch«y ftall Whifpec' m Otac iif tfae Ddt^ at we fte m fick fe»piie» tbtt wef evety loud before^if yon dtdbucfpeaka wocd, theywofdd beUNidec'cben foam whenever youdid but tebidce, and admonMh Atm^ aad infttuft them, Ifauc rtow, they do fpeak a* out of the ground, andWhirpeiC'tkOitcof cbedoft; Uieic Qpkfaait esKceding Actk now, and theiefoi^ fktec a gteat do^tr

le«cM.

CHAP.

Lnrheri^ChnJtmfi ht Mttk,

t— ■

*

CHAP. LXXVI.

Uameri of C&ri^ maf/l Ir? nn^v^bm risley came t0 the word, u In ffol fo much or vrifhing tbm any truthpnrenatfo. t. VretnotattruA. 3. Caji it not.6ff. 4« Opfift it n§t. ;• Tbr0vp it not away hecaufis it pitted not your turno. 4« %fi/e not at the voordf wrfpea\ ^Bvilofih

QUEST.

Btfc you will fay. Indeed ibtfe Texts fiyem ri>at there imQl he ^eekpiff in Leamingf hut bjotv Jhatt tbk he exfr^? When toe ate to came tolAam of Chrifiwe ntM^ie^Vkel^a ^MauymoreTexirmgbthefpokfn^ hut wpit I come to fpeal{^ of that ikore fnlly^ then we fhall I muM^pn 0ore Texts, Imtfor this .

f m

nAnfio* Fic/^i As for pfspanckxi to learning, we muft ^ meeke^jTo vhea we come ro ihe wocd we nmft manifelt; Ofei^iesiy by wacdi.ingovec ourJiearci^ tnd cikitig heedj cbacwedonoc give way to^mc SpidtSi to rife againfti any crutfa rhac we bear^! nay, doc fo miic^ as to wi(h I doc ic irere ocberwife, foe tfaac is the firll degree of op-' fqOtim^ thccifisg of cbr besm •gainft 'tbe crudi, af)d cbepaifipnaccreitaiflgQfdiecudiofGod. Ifay,when people^xmaerofaeaiexhewocd^ udtoliame of Chdft, ifdiey beace any truth finam ischeca tfatt maktt agtit^ what ib^ have ja dcligbcJiiy or pun them upon ducy iNt dl^ iMve ttemtAta^ Firft the hearr will fo Ar

iofea^Htkiftcbecruch^ a&t00iAit'w«ek]ot4i€oiKb. La-lm:^keeydoamtIqrl«a«:iB>diefirft dq^et of i^jopofi-j ^mibMinMtko£&xl».lttsii£^ lowdldcgr«tbf con-,

>

ftendingagainflchctrucfacfGod^ for this meefcnes (bat [lam I'peakingof jj, inoppofiuon to contcutioo tp aoy, ufarn|2|cf»acChrift would learn u^ In^dm. z. 8. Theie Che Apo:lIe i'aich. ^ui unto tbem that are contentious^ and do )90t obe/jbe'fruthi but obey unrigbteoufncs ^ indignaiUnandWrdth. Nowluke ic, Uiacchiscai-c^bciontha^is'herelpdkenof) icii: noc meaiic to (cuch CQ»ceiickini)ecween Jieighhor and nei^bor^ conrencion becwtdfimaRajid roan, tor t man l.ving concenaoufly an[)ongflhis tieif^hbccs,. thacGodsindignacio.! aiid'*«rrach i$3g.ii9(thKn9 though thacbe truecoo^ cbe wrath and indignacionof Godisag^tnflcheaubac live conrcntiouf-ly with manj your ind'gnicion and wrich is againll your neighlx>r, and. Gods !.i/£a.h and tndignacioo is agajnft you. But I fay, I underftand this to be of cbc contemionchacchrreistnche heacc of man againA cbe cruch of 6 od, wbcfi chey come co heac any cruch frciB j^ertt(Chrifl%€obQiai]gb€ ebem, efaeir He^arrs-areconr^o^-ciaus ^giinft che cmcfa.. And chat whic!\ makes oaeio (hinlcchlscO'beche.aie^niogtpf tbf Holy Ghoft^ ts cbe words that follow, i$ ^Je ibat ob^. not the trutbp f<^ that befides thedifobeyingchecrurh, there is coDCen'iou of Heart. Now the ftrft degree of chii concehcion it;the. wiih ing of fucK a (rutb to be ocherwifejOh 1 would there was noc this Trii^/ Alic was .the Speeob of an undcaoe wretch,! would time was no feaVeixb Commandcment ac aV^ trouo&bled hisconfeience,foc be went (iirefily agaiuft' it. So (here is fucb a di/lemp^t ufually ia the Heaccsof naea 9tiA Womw, tboi^ thry ^dace not dioeAiy gc) againft che t rufth of .God, yet there ssifuch a ficmt rtfing at Hearc ^giic^ the Truth of God^ chat th^ wMh chere were np!:fyq|b wxhg and they iwsfh tc weceocherwife. Yoo are (lyijcfote CO watch over your He^i^^and co La* bpr ro(u(id<K y ou£ Hearer in che beginoing of tberifiog Q^.them agaieft cberrutfa ofQoA^ « J Secondly^ Y^puarefiioconly.coIiabor'agaiBftwUilqg [any^ltuth oot co be £o, but, to Laboc micb

i

-.•'. t^ ■-■» --

■*:>■•« ftfi

^ ' -«•

miiansto Learn bf Umfi,

>3/

agtinft [reccing againft any Yruch of God, that is a degree wdier, contrary Ctoro rhis Meeknds: of Spirit rhac we ihoukl bring with us In toarnibg^f Chrift. Ic is coo much for a Man or Woman' co'^i^ifli tbac any Truth fliould not be, you fliould rather beat down your Hearts and fay, rhis fs the Truth of God^ andbleffedbeGod thiC I know rbi^ tobe'^he Truth of God \ but. if there fliould be any fuCh^lAr^ Yec cake'heed char your Hearth Ilio not v«X' ac iuck a Teach. '^ TtieLewasfuChaTruth recreated at (udia ctme^ and you vex ( perhaps) at the MiHifter, atidattlie drdinatcex leU, &iid with you bad noc been at che Sermonacihac cime, and perhaps relolve never to liear him more« becaufe there is tomthing (ppketi a^inft your taft ^iid Humor* Thu&icsBwiUimanyipen and Wornen when chey. come toheac the word o^ God^ if we couid but tee into their Hearts^ we fliould iinda ^dft vitd and cuciedvexitigSpidctbac many Truths of God are viwaled. Now is ihis to Learn of Chiift ^iih Metkiieft >c-' Is (b;sMetkiiefs.ofSpicir,* rofit^m ingi^od i^cxuigat a Trurh; wheifas \ouihpiiidiblelx God for ict Yea, and'xhe nearer any Trti b of GodoonsescoyQUi youftouM blefs God for it, not-veating^cheMunfier, dfld layit^i tbac'heaimcd araie> aud Coitie body ha(h (Old hiiDof nie^^ choc iscovexacibe rrutl)^ buc.vvi^.ax^ •fatberrobSefsGndrbrcbeTructi;" • ,. » j- .)." j

ThirdRy, Take heed of letting'your pjffioarife yet a (tkgree higher^ caite heed otca/hug ic off, dtvto (O chink loiiicninre/as^oukuowpaflTionarepcuple, wkAn:Chings langercbem^'tb^y wih t^ke things bnd tUDirkthecn.aw^y:*.! \ And ibmanypeople, whenIrruthsarefevt^kdc^(htm.! (ilkat are againftchem,'they will throw theftisway, ^i^\ jteroWe never to iliav^ro|luwi;hthein.auy mote. N4y;»l I l^boc CO gee femudi poweroveit youff.H<^cs, chat wil>cn! aDynurbisreveoiedtoybtiacau^tiinf^ coi^lolvq t4^u^| chartbougblfiodtctoGonK near to tn^ apdcut meco, dbe4|inck!; aiud. is like topludc iucti^ <9n^forc from nie^ j

and|tec roe upoqTuchtnd fucbacroubk^ ycc I wiU»» folvelwiU wfkc» Mid cxamiiiei .wd amfidtfr of ir» i wiUlayUui^iomy HmcC locbiiAof itafteEwacd. WiM weronieiDcbenamedfGod^ and in cbamineof Obdft coT^KihyouiiiiMril^aiid you bear any chiitt|ilBt«t bacd, and feems Goncrary Co you^ me cbmks tot etdittnae migbc obcatiie fo much of yoH^ cliac you m^ cefoha thus, however I will lay icttp^ and Iwilconliderof k^ IwillMedkace on ir, I will try ic, I wiUexaoiin* It, I wiUfeewhechertcbel'uchauiicbasis pfefeQtedconiaac cheprefenr*. WereadofVif»i<tinthe7«ol Dim. and cheL]i(h WbanbeheardoffocnewordaibacdidcrouUt hicDj hedidnoccaftthemawayprefenclyt No» Aifw

me^ m]^Cogit4Ui(mJmucbtrmAkdme^Mdmy'Odmm* nancecha^dinme^ butH^tbemaatrimmjfVegfi., Though my Cbgicationscrcnitrfadtine, fo aa mycounaa* nance changed in me, Yec I kepe the martcv io my Hmt^ So you come famttmetto hear the word tf God^ andfar* haps you bear cbofe ihkigs diac troubk you, and your Cogitations trouble you, and your CounieBanoa k changed by tbofetriKhs, 1 but do not caft themotf pir-ftntly, but keep chem in thy Heart fttU, and kidaid thou baft more caitfe to keep chat in cby Hem tkir rroubksthee then any thing elte^ If men hear any thing chat pieafeth chem^ they will keep chat hi cheir UcMii^ but if they hear any thing chat troublet chero^ chat they will get oucuf their Hearcs ak faft as Ihey can. Oh, Hioa) fiiouldft Labor to keep that in thy Heart cbactmuhfei thee more then theocheCi Uamanuke Bbyiick, aad asfoon at ever ke finds the Phyiick wock, and isa Ikde troiible tOrhk Stomach, he cafts ki^ thk would do bim«K>gpod (;though the Bbyfick beaganift yourScc^ rmacbaidiCMtroublefome to yon» yet youwiULpboc tokeep k do wn focthe heakh of y uiac Body:: 9q ihcMiU you do widi (bewocd that ciouUes you, iftkFbyikMar your Soukt lac Gpdhave (o mudh i3cl p e ftft <tnyo%«ad tbaL Miniftca.ttea.. ftudiias ca ^A. out Ikiufta. cp

••ir**"

Means to Luum pf Chrif^. 1 35^

ifvcilro youy let ibem bave ibmucb refpeft fiaom yoii^ HratxafM) (btDgs^ though chey go never fe crofiico | cfaegpuBf, yd pcmuQ what chey tfc. . ^

Fomhly, And tben ftsther, Lea^D wkhlkflcnefit wbenymliiweexaniiiicd the rrud),, >f you find icnthcr ioi)eretch then ocljec«rife^ cake heed of oppofing ic» do aoccaftkoflp^ ifchfichebutaProbabilicy cbac kitcbt rnvkof God afoBC examinacioo, charge truppniby I Heart, Ah, Let voft cake heed of opp>ringof cl»c cbac jbicb but che mfoij^ioB of God upon it, cbac bach cbe jnnrk of Godupooiu.

I BibJtikf^ Ai4i(bccher, Take hardcbactboudcift not i H^thai £ir after EnroibackiOt co chrow ic away, if upon ^esimioackio )POu fliaU fikl cbac indfed chis»the cru^ find chough icxnake agatnft me, iff^inft my emk, and my watet^ ytc it ische cnich of God, Oh, cake heed of dMMrin ic away bequife it docb noc fuice with your, TvBBu Xkmrbwd very acdiUy,of a wicked map, chac mdiflg tbpfe worda mHiem. 29. 19. verfe. Jtndi^ C0mt0fafj^ wcbm be bearetb tbtv^ardiof tbhcurfe^ dMH be Wef> bimfelf in bk Veart faying^ IfHiUba/pe patsi Amfif I p^alk in tbe imagination of mjn ^ar^^ t0 diddmnhpitfiftoThkfk^ Ae Lord will not fpafiebim^ kmibmtbeAngtr ofiheLord snd biijialoufiejhalfmoal^^ agak^tbatmanf andall tbe tuifes that are tvrhtenin tbir^ooKfbaU lie upon bim^ as^d tbe Lordfl^tf. blpt cm hi$ THame frrnn under Heanffn^ , ^nd Jhe. Lord fi/all fefaraie kn^to eiiil out of^l the Tribes of Ijraelj accar^ j A^to all tbecurfei cfibt ConxnanUhaX a^re PRntttn in I 1lm9ool^^^ibe La^* . This dreadful &ripiure/^nerca* ^Bag, be was fo vexed asid ang^ ac iCf cbac in, hisajigry. ficbeconkrbitLcafifii which ic was writ, and.ioreic out of tbe Bible. Aiid^To apother, ^ an utifitean^ Htercb^ fane due tkoew my feVJ ^An readnig foioa Scriptures fpal» agiioft uncUanefs aod Adukeryy tunic the aod cteew. it away. in an anger^ We have an eo^*

Means to Learn ofCbriSl^

^amplein(cripruceof/e&o;^/if, injere. 36. 2j« And k same u paff , fi!;^i n^^ien Jebudy bad read thta or foure htavei y bee Cut it with the ^exA^e ^ and cafiit into the Viretbat r»a$ ontbe dearth. There wii a role chit was wr.ccen wich tbemmcf of God^ dittwaslentby Jer^midb^ andVureaditrche pceltnce iAtiiQ Kitigjehojakim, aodih^Arords tbatwece (hete,| wete* wofids oi chredtning^' aod ihe Kiq^ knew* l^imleit CO be j^uilt y^ftd inftead of yeeldM^tn^df unco the wocd o^God,^ berofe inanaiiger, ano-fiahigbychefirey be axkthexok^^d cue icia pcces, ^ threw k into the lite. AsamanchcC reads 4 leccer^ becaul'e faeis.vexc rkhctie cnatcer intr^ he taker icaiid^'chfow5.tc ityo cbe fice, fo chis Jebojat^m, wfaenlte: heard dse cole read, iQ:whkb much ol the mitid of God ^asrontaFtded. be chcowei ic iiKo ihe fire, Kere was a froMracd- Tpirtr. And I fpeak of it the rather, diaCihtswiasaCGCuricediogreac ancvii, cbac;lf]nd byti.clie*(bac*wrtcihe byltory ofche Jews, cbslctheJeyisdid<ifcerwanidsonceayear appoiht cofceep atfoitm d ly of f.A hi jfsnd prayer, cd roournior diis tifi

\ oiyebajakimhicd!a(eitWM(o horrible a rin, ai the people cbey kepc a d^y of failing Scprater otKea yeat^topray that this tin ni'ighc no: be laid cohis charge, chdcwtiea fhc Qiiud of God was revef«led co him chat he ibould caft j^^y^^y .0^^ • Ithsk tnoftdreadfulchmg, foratsy |ieo^ ptetocalk away any crucfaofGod, though you do »oc throw the Bible inco (heiire, I,.buc peciiap&you widi th^t Come -crw hs were in cbe fire, chac you might never -bear of'^iiem moie. Oh 1 what adiifereDC fpxic was cbere becween the fon and ihe fa.her i^ what was this Je^ | -bfyakl/^i^' Youlhaliii)din7ere. 36; 9. He was che Um . oi}cjld}K}ug otjerufulem, he was she Ion ijifofial?, ^ and yec whac a ceniper was he in ? Whac was this fofiaiA i ^eexhe differeiic temper btcwcenthe Father atidcbt Son [ Ifyou-ciirnetddieab ^ig/: it. 19^ You ihal Ice the ' temferof tmFaditr^i^^aib, ^caufetb^ beanmniett* \

' • . det^l

Means H Learn ofXhrifi^

141

iff) and thou haft humbled thy felf before $he Lord^wben thou heardffi vpbat IfpabfagainP; this place^aud^gainft \ fbe^nbabttunts thereof ^ that tbeyJhoHld become a defo^ lotion and a curfe^ and baft rent thy clothes^ andvoept bifore we,. I alfobave beard tbee^^ faith the Lord. Here ' good 7^fiaby now, a grea c King^ wh^n cberc wi$ but a book found by iccidenr^ for ic w^sooc broucbttahim on purpoCe^ and iVnc to him to beread^ buc by aocidenc (here tvas the book ci£looie parrof j;he Liw (hac tltfouglv 1 fg^ l^rc Csenis chepeople of (jod had noc for a gc«ac wjvile \ tbic w;^ found in the tcmpk of xhe Lord, jMxicbis b6c^ of che Law being read,iome corne pieces beingread befoie the King^and that ^bey faw chacnnich of rhe mind cf God was rhei:^^tluc they had nor upderftood before, and cheyt had not obeyed astheyoughc^ luaike, this good King 7o//^ihearing but a few old papers read wi^erejn was the naind of Cod^ his heart was tender, and (as feme of your hooks ha'^h it) was renc, and be falsa w^epinp^ and weepipg 19 3s be rent his dochs^he could ^io; be fatisHed, but he fends loTJuldi rhe prpphec rohear n)ore of the mind of God, ard he labors to put in f ra&ice alihar. was (atdchere* . Hereisapaternofa K^np, that uf on heac^ ingofa few papers re^d. Hcdothchus, this was 70/7^7« Now hisfon,he upon heacirgihe law read,flies inro*a.rap[e and^"ury,and cues the mle in pieccs,and throws ic \nc^ the 6re, thus ici^ many times between father and.fon, you letpra^edothnor con^eby inheriura?, the.Cather-o£a melting tender diipofiiiot), ard the ion, ofafjooward paflTtotiate diipofirioiu Jctnay be CL>nQe ofyou/thacaaa here that are Children, are fro'Afar^, lanfl curbHfencj^biic your {lamentsare meek), and render hearted, anp iwilling to know che mmdofGod, though yeu kick agiinfl ir» Ob! ic is a happy tbing/or a King^tp be ihus^ ^y qu have IfAany^ rhatbwufciliey havi^i^ojft ii;itlie,^ion4.clifAQ*

kbers, -they arc frownj, wdfMr\ ^f)4 S^Mj? Q^IP^' r and think theiDlidlvjescooj9od.w,ccpvqrl[5l)^b^

(bar are below tbecQ, buc.how co^^tar}^ Js.this.cO'tbar

ISfiAAiiMa

*■■ M>

Muuu' to ijemi'of Cbrift.

Sixdity« But ycc fuccber, come and Inm wlkbBMli* WBbf beyttfiutheft of al from cailii^ accbe wordaod fpeakiBR aril of it^ though chy pa(GoQ (houU pftvaS fo farutothcovltiirayinaniDgerr yeclecknoc prevadj foas CO fpeak evil of che word of God» or rail ac roe mt* | niftert gSF God^ cfatt is a moft horrible and oirfad eftare.! Lmher (*I cemember) hath fucb an exprcffion^ what is ic in ehefetlaycs CO preadi, buc even co draw che very Ahl ry of men upon tfaemfelves. This is m6tk horriUe^' wbeoj mens hoircs go chus far^ co^oawayj ^nd tnftead of blef*^ fing God f6r any truth they bear, cbraileattbecmtbof^ G«l| and the meflenger of che truch^and fo Uafphemii^| the holy and bleffed truth of God, as they did. And fo. there are many examples in fcnpcure^ ateertbepmch-ingof llgirl, they did Uafpheme. 80 there are many) that do ^away from che word many ttmM^ and they

I^Jcidc agatnft the melTengars of ir^ but the truth i^ God . loohes upon ic as blafphemy } you that catle ac the word perhaps you fay iris not the truths but bow if ic prove , io.^ thou wile be found guilty of blafphemy befocethe |LordiiC the great dav« Oh f my brerliten, take heed lofchefe diftempers^ but contrarily when you come to ^learttofChrift, come wicb meek Ipiritt. lamtbewil-! linger to be the lai^ger in chis, becaufe it wil help you to! I bear many fermons^ if this leflon be wel learned, wben you come to heare at any time, come with meek Ipirics^; and when you fee any paflton co arife, beat kdowo pre*! fencly« Ic is an evil ching to have a fcoward, paffiooace f heart againft your cfaild^ or fervanr, any pooc boy 'm\ tyoiir fimriy s but to haveaftnward^ piffiuoate heart| jagainftthe word that muftiiski youcfoule^ and yonri 1 eternal aftatemuft be caftbyiOT this is a horrible tfajng:! Know j^belovedj that die word that we fpedc is dbove; you^thtxigh we be below yoii, aixl we iril be witt^ accoilnmfo, jiutknowtheii^^ fpeak iaabovei

yob| ind ihecefore it is an infinite evfl Mag for aay one ( to befhnratd^ and pal|oifiite a^^infldtti wordoTlate.!

I T i^'ii 'fc>

"* r

4^*init9LumfifChnft. ^ 143

Jfl Jj2ii. 66. The Lord fpeaks of btmfelf to be the bigh} and iofcy ooe. 7hm faith the Lord^ Veavm ifmf Jbrone^ and tbe^Eanh it my Vootftoot, &c Then in che laccec end of che 2* vecfet «4Z/ Atfe ibi^/i/ have I madef bat t0 thk mdnmliHoo1(g, even tobimtbatk V$of^ and of a contrite Spirit^ aud that trenAlei. at my werd. Tiie nm diit cceflobles umy word, €hts it the di^pnficion of Hean thoc ibe l^ord expe^ from you when you come Co hear his word, noctoftepaflkmace, and ftoward ac hii word. Faflion is excreim ^vil in any, hen wbea it is ia cheitifcrtoc towards the liipeti^c, diea is is wocfet k is Evil for the Husband co bepaflw* nacecocheWife, bucworfeforrhe W^cobepafikmace tt> che Httshand. It is Evil for the Ftreift copemffio^ nace coche Ghiid, Ifauc it i$ wocle to hate a Child iuu WBTdcowacdtlMsPatencf. Anidfo^itisEvilforMaihis €0 be frowacd rawacds tiictr Senytnts, but wori^e for Serratictcobefioward towardsthetc Mallifr* Sdtftre* nrtoiManand Wife, if it be fo evit for the inferitin: to be oaffionCecowaodBtbeSupectoilr, how Evil is icfortistci be firowsd aod FalSodace igainft ^God \ And cfaerefbi:e you dac are paftonaie^ Md frowacd, know chat it It enom|h to be paffionate and feowacd with your boyes m home, buctaikeiieiBdcliac ycm be mx frowatti whb tht pntOckd, &x when you joome eo Learn of Cbrrft, you omft faring Heekne&« Well, chat for Merftnefs.

M^

X CHAP.

•«•-«

jH i t i ■« ^

-> '

I l> ■ ■! » "

tttrmrs 9f Ckrijhnuft behumhk.

I

• i

*

. C.HA.PJ i^xxyii,.

. Learner/rf Cbrifimuft be hnmbkj and tb^it bu»^ ty£xplaimd '^fi}gvpingtba$\befekiLfalftbumilitj \ : tQheauQid^d% .

LI T Yj wkb a Lowly Hcarc coo»* you muft be humble in your. Learning of Chctft ^ as well as M^t and foc^bac weinve dtf^ccs expreflioQf ia Saipcuie la the 33. of,1^¥.a-verfe, Tea^ He Lavedtbc ^Peopki cM bkSaintf are in thy Hand ; and ti^eyjate dovm ai Ay fFed i ^very one fball receuue oftby wards. Hxft n thMp Huiptlicy of cbe Saints of Godt cbac come to Learn of J^uaCfacift V t^bey % down ac che feec of Chtift, and cbae cbey receive of bis Words. As. we read ( ye know) cbac ^/iiri befocehisCooyerfion, he was faroiigbc upac the Feec oiQ^malieU Ic Seems Scboilacs, in the cine of che Jews face ac che Feec ofcbeif^ Mafters: and by cbts yc)Uiniayknowcbeioeaning.of.cbispIace9 All bisSaincs ai:e iii cny Hands: .^jsd tbey fate doppnai thy Vett\ TSmty one ihal receive of chy words. So cbac when we C0me CO Leaf n of Cbrift, we muft come with humb>f and fubmiflive Spiricsy and even fic ac cbe Feec of Chrift» and hear his word» and be caughc by, him* Aqd So like-wile che word of God is compared co che Kain cbac is diftilled, thatfalls^ In O^ewt. 31^. 2. ^y DdStrim fikM dr0paitbe%ainf mySpeecbJhal diftU as the V^n^ at tbfe Smal %ain upon the tender Vierh% dnd aetbe fbom^s ufon the (f raff: . Now we know, cbac Rain when ic doch dlftiU^ if ic come upon cbe Mouncaine^ cheihig^ Moiv»-caines, ic doch liccle good chere^ for ic fids down and kfives cbem barren^ cue is che lUafon your.o^g^ iiif|b

J

I

Ijtamm 0/ (hrifimfiUhiiidie.

45

luUsateverybirreDy Wbjr? Becaufe Rain falls down and kiv^es dieaiy M your low raUieitbac Che lUio falls upOQf cbeygrow, ioyoucMtadows^ there you havtful gcafsy ao^cofiUche^chc, becaufe the Rain defceods up-fxi cbem : So ic is widi the word of God, the word is as cheRain^ Obt That ic mi^cbefoupon yourHearcs» Buc oow, what is cbe reafoo cbac many remaine fo barren, nocwichftanding fo many fhowecs chey have had ? Oh! They have Mounuinous Spirits, high Spirits^ and lofty Spirits. But now you (hal havefome poor Servant in cheHoufe, that is crf^a low Spirit, flial gee more truths a hundred fold^ then the Hafter or Mtftrifs (Hal get; or fome Child chat is of a low Spirtc^ ihall gee more a great deal then others chat are of a high and conceited Spirit. The Tallies, chat is, the lowly in Heart, they are thofe that profit by the word, they are thofe that Jefus Cbrift takes delight to Teach, and fo he faith to the Father. I ^Oiik, ^^^9 0 Vathtr^ that thou h^ft bid tbefe things \from the vptfe and prudent of the world, and haft n-l^aled them unto %abes. TboiS that are of loii^ly. Spirits. Cbtidren, you know, have not that pride in 1 rhera as others have, fo cbofe that are low in their own Eyes, chey af e fit to Learn. And therefore when John cbe Bapcift was feoc to prepare their Hearts for Jefus Chrift, wbac was he to do ? He was to call down every Mountain, and make it a plain, that was one Work ci ^i'^tbeBaptifl, copul down the bills, ^nd make tbeeu as pla\nes,and indeed, we are never fit to learn of Chtift, til we have plaine Hearts, and Lovv hearts, and humbk hearts before the Loid Jefus Chrtft, then Chrtfl loves to Teadi us, for he knows chat Chen bis word will indeed dogood*

Sgeft. Ym will fay, rTe tnu^ he humble when we come to Lear^ ofChriflf bowkthat? Whathu" taiUty mu^ tPeJbew in coming ioLeartiof Jefut ^ .9 '

nt ■..■«r|ji lai) ,nj , I,, i^ni

wmmsesi

t^

l^mmi9/(yi0mi^U

1

^10' You«MjftlBM«r, jtflC (hff«»i»#c««M»lv ifejiMf, tliKitvfiilfrbilAilHy.iaMK «W aM Mt ei>lM» Itcifi lUct^ iff»d4>uMe' bMtaii^ i4« iMttitt^ elm *

cheA^ tfiaurthey ehit*3 tfiatcfidfe cIMigyriMcawcM^ «ceioofri^rart[iefii> tfieyareforS<hoBfts, andltaK

IMF, tnd fhty thkik ehent top ftigh tar thitih Tbi^ k § firfife humilrf, Coehtnk£bacchoti||hfbex he hirit, imt the/Aoiild t^ coo htj^li toe cbee ea JbM mortal Sbttfe Ihdeed, tc it a figtT of a Ib^RA Huof^ tta fates, iVifdonieifcoohdghi fcrutfcrtfe poonA SiQiiliaf tbifcongregattotikrroifry thtctfiemiftcri^of iAe6orpdf aienorcoobighfoctbertico Icart, thofe efaingi itat ilr Angrtr defir^ copcyhA^, jret kHoM^j that tbdii aica i'dbieft capabte of chem, ehtmgb tboit Mtft * pou t u tth tur*, y«, ihoir an jmic whom thote cbfb^ dq ««* ctfn. chdfebighch:facf charchrAftgt^ ffand andadWii ac, Ifty^ ihofearecningi chacdaeomxratfrfSorfjanrf HwtdUji apprehttid chcSa fo, as thtn^ Of conoertuienr unco bur ttlm^ k vnmld canfe titto JLearfi. cbem^ b» maay peopfe, when they hex of eledkmy RedbnptioQ aaoptioo, and Glorificacioil 8cc. Th^ thmk ckryh too high for thetiL Nowkttoiir^ they o6tidefii dky Saia^ ahdcherefoeethryarereivcaledinGb&woitit cbttdKitt rtaift hav^apatt to them 4f wdlar ocbetsy Yiea, chov maift know thofc chtog^ aod ondecilaiid them at mSim the biffbeft Monatch^ and Aegcwccft Sefaollcrtoi^ tte Earth, Yea, Aodthoumaiftcom^tothc.uiidciaattaiBj of (bote things ibaccbe Aqgels.admire«

, Secondly* And then there h aoiocher UKthaaAyp andAaicinhut, forpcopkrtocoinaLtolL^am, aodwhat-fbevct they hear cau^ctten,ctey think ritey mAoflC ai^ ir at all biic chev mtift bekeve ic faicattfeical

ni«

I Learners T^f^hfifitra^khimiU, . ^47

pttgbc, receive ic with an fmpHcite Faich, chbisahumi*

Ijiytftdtkco^kivir^ wd^clochdebftteclifSoiitoftfmi^

' in cfie loweft way c6ir pofTibly hi^ Sool can be debafed in.

Wecannoc ima^n a greater diflionoc co a ractonar crei«

rure, co an jft)iA*rttl ibitf cbtn thtf^dhactenluft fub^eft

his very confcience unco the opinions of ocher men^ cbac

ii, thacif chey fay r<v be«uft bdeefe it^ this isthemoft

abdminabfe boncugifr ibac p^lc are in tliac are under

AockbiJdi k Kkid of the Waore^ Si^e ^uponteopk^

tipqm ^MMf^ chi»i»a dilhonor chat the man of un pucs

t^poDoaen^ chxwbaceverbefai(b^ icniuftnoc be^iefti-

fOoed, tfMsuoh pediapi be is a baM fikhy adujiere% and

: miky of Sodbrny^ and Buggery^ as ibiqe ofifiem have

,Deeii, or a bafe Dmnkani^ ofWhocemafhivyec^hac-

i foever be fhal diAace, chey muff have cbeir Confctenoes

yeild unto k^ to venctire tbeir Soubanderernateftace

upon* This is a borribk bondagf, chac were noc great

befiocoed and drank wich cue Cup of Fornicacion,

loulddiink k tai|pofiiblf that men wcuUdebafe tbak

aiiilcMnce^ cbus far. Tou fhall have nuoy oicD» Aai

tbOi^ cbey have high chnugbcsofcbemfelves, yet they

wttlddiafe their Spiritt4inco the Pope, fo as co beleeve

as the Chucch bekeves^ And fo in TurUey We muft pot

f(»mucb as qiieilion theic Religion* Now fo t(f fut(feft'

oucfdveS'to any cbing that is cau^ us out ofi the word,

this is a btfe humifky » the Lord^es u^ii leive to cxamia

wfaacweLeativ

CHAP.

h8

Letmers ^Qfrifi mufih hut^.

t *

'. ■ CHAP.. LXXVIII.

Layetb $ut the true bumitky of Learnerj in 9iim Varuculan. u ^finfibU of ignorance. 2«Qf ^nivortbinefs to L^arn. 3. ^ fmfible of the authority (ff the word. 4. TatgheedofCaviXj^ at it $. fBtf mlling to heam alf the meanefii

6. Conte tmtb a%efobition to yield to the Truth.

7. Ve fenfthle of thy continual need of Leamm^.

8. (}in>e Cbrift all the Qlory of thy hearmng.

9« ijet not thy l^ooeUdgp^theeup.

. * * . * • •

QUEST.

NOn^ vphai k the true bumiHty Aatwemmjibrh^ with M$, to maigiH fit to be taujdrt of Jefm

Chriftf

• • • *

Anfw. Ic eoiififtf In mtny chingf.

Firfl't We muft come with a feofiblenet of ourora ignorance, werouft comecobectugbcofCfariftascbofe cbacare appcebcnfive and fenfibk 01 our dwti ignorance. Lord. I am a poor, weak Creature, and caonoc undn-ftand the things of God, and this e\rery one, nocooly

Eoor weak people that ace not Book Learned, butdbe igheft SchoUars in cbe world, they nauft come in the fence of their own ignorance. The Lord fees the choughcs of man, chat cbey are vain} If any man cbii^ be knowi ly thing, be knows nothing. And now I appeal unco ou, when were your Hearts humbled for the un of ^pio* nee? Ifpeaktbtbofetbathavetbedeepeftceacbe^aoA

I

^tmitUtji ofLegrners mberein it cmpfis. \ ^p

ifae flTtaceft oacural pares, can you (ay as before cbe Lord^ cheLocdkoovs chat this is che burden of your hearts^j cbae you ace able. CO uaderftand lb Ikcle of cbe things of j God, whac clofec can ceflifie, what place can wicnefs chis, chat you have been bunibling your ioules before God, fos cbe wane of^eknowledg of his wil^Tbac ypu cannociin* derftaodbismindandMril, chit would befeemche wifeft man upon cbe eaccb, cbe. greaceft and quckeft parted man upon tbt earth. If a man havea Hccle quicker wit then others bavt^ he is prefencly puiTed-up i perhaps choudoeft know oiore then be that comes to teach thee» what then} fhouldeft chou noc learn of him ? Indeed^ if he were cocome co fhew hts natutal pares only, then chou mi^eft be lifted up above him,.^and refufeto learn of bim, and tbisis cbereafoivwhy rt>any wil not learn, chat I (here is fo much ignorance,becaufe many cbinl^hat men qometoihew tbeiciiacural parcs^ (here wics and cheic: learning,! but you are co know,rhat chey come to difpenfe ^ word of Chrift,and Jelus Chrift ceachech thee by them and Jefus Cbtifl: is able cp prelenc mqre truth to ^ee^ he may hint it to thee, and may bide fomecimes the depth of theauth from him, and majNreveal ic to thy foul, per^ haprmore then to him chat fpeakpsic to chee, why ? be*, qiufe this, is the ordinance of Jefus Chrift, a iid. therefore though che things thou hearefl, chou doft undjeiftand in a natural way, yet chou ate co come wicb'afence of chine own ignocance, chat thou canft not underftand itii^ a fpiricual way*..

Secondly, Another wotk of humility when we come to Learn of J/sfusChcift is cbis,we Should come with a fencis^ likewife of oiir own unwocchinefs, to karn'to be taught^ we ihould look upon che truths of God as excellent things and know, chacwe are unworthy that ever che Lord ^ouldreveal himfelf xo ui. Have a high c fteem of cbe excellency of Gods ti^cbs, and a low efleemofihy felf,as uiiworchy chac ever chou fhouldell come co know' ^m^ A^xh^tfudatC^oilfcariot') faid uncoChrift,

u/Lmttrm ^ 4» r y^^A fU/tf tUnu wilt rpfue/ll ihv felffo U%

■iW4.

WVWfXwn

«fiilfi{^imfo t{« i9(^rlcl! Wboflce we^dnc ever iieft^ faeve theimfteriei oFGod and «teiml life, thofe 4k^ counTels of God th«c were ktpc bid j&ointhe hc^ukipt theirorM,whoare we, chacweflhouidlitfetMiiitatai* ledtotts? I appeal unco yoU| wfacBwrreyoubefoie the Lord, aduKwkdgiiigyooc onivocthioeA, tfaaceftryoa fltouM bmt che rkb treaftirjr ofX^rods word revealol and opened to y ou^ atid looking upon your {ehes as unwec^ ihyofttJ

Thiidlyy YouftouldcomeippreherTfiveaodfenffMr of the Aucborky of Godt wonlj ascimc which it above yoci, we muft look upon the word of God as chat wtikh is above »•

Fourthly, When you come f o heace rhe word, cake heed of|;ivtng hbercy to your felva to objeft ^nd ctviB at ic. ft ts crae, as I rdd you before^ you have iibeny CO examin che word, VaulctmxnwiA yntn for examio-ing thhigsthachetafiighc, sstbentbleSereimjrdid^ and this libcLty we give nien, to examin u4iac wetradv I but, though jroubave liberty to examin it» yet nbtto, cavil at k, but when you feardi, yoa muft (earch wirtil ap bumble and fubmiflive fpirir, donoc take liberty to matiifeft yoUr wic upon che word, if you flionld mani* feft your wic; how you can ob;c^, mamfeft diat fone bcher wav. 'Many chinkthemfelves no body^cheycao* not o^ea againft what chey hear, and this is che ipedal wk cbac many fliew, cbey chink to fhew themfelves cote men and women of paces, by being able to objeft aga^ft i!he word of God, and you uial fee abundance of prideof f^iric in fuch, they do oocobjeft againft itto know the jaindofGod: Such aching is delivered from the word it

' 1 time, I but roethinks chis was not fo deor^theiewas

lubc acofe in my mind, and the Lord knows Aere

ingldefire more then to know the mind of God

ould you ccHild refohre me. Noi^jueffiesi ttaisii

wjy, but in a wanton^ prcmd, u bje fti ngw aytO

, chssiscobeajudgofthewQid^foyMkDPV

l( isfiM^ "ti^M Miiffi^Uy be ajuJ^ efthi tM^^ ft iM ntd

{CBdMfofmen^ cocornetobeiiMlget oftheLaw, nke

kutn of giving iibnty t6a pctoiod^ and wkncon way of

iAfiUingac^lielrdrd. • ^ -^^ '

• fcfthly, Y6u IWbuidbe Willibgtal^e taughc by trie

ittesneft', bythemeaheftthactfatlfHeii^ed you before,

fChttft ij ah bumble teacher, heis wilHng to teach the

1 mUkxth^^^xA lb your hearcs fitoiild be humbre, ro be

iHlimgcrfletarhofthemeinW; i?itbe'ofac^^

yobr €hitd(houl cbnie in ah humb?b way, f Tor chat ycu

iiouldbecareful of,, co mamfeftafenribif^ dtflatice^ buc

I if the child'fhould come to the facher and fay; fftrll^,' I

tHfWa riurt thij if riot ihe hjind of'God, yhn'fttotMrJbt

tate up your children and fay, Vha'j wIlybui'frtHiiS^

no, you fltoiild rioc defpife themekt^en*, it is a |A^ne ^a

proud^airc (hat do^Mfo. Or if a poor neighbour cHac li?ei

'^itytit-iM-G6ariA\^ 5hlifehfw him;

\houghy ou be greater ij} the world<h.en he, yec do nttc defpife tdJearti of hidi,' Cerciiniy, nothing hinders rtiin nidre frdm ktioWing'fH&ni\ntfof God, then ifrafitof ' hnifable hearts. And fot this there R a iibtable i^Iace , hiylfaT{A>'f II. (S^He fafth in the forraer^ecfe thad \Wilh righfepufneji be fhd judgkhepoor^ and reprow ^ with equity^ for the meekji>ftfjeear}b, and then follows ^ the rtieeknefsy The Wolfaifofbal dml Withifje Lamh^. kndtbeLeopiirdfhaUie ddvpti'wltb tbe%id,'andtbel \ Calf and the yomgLyon andthe^ failing togetber^ and ' piar^ for humility^ and a little Child Ooal kdid thett^. Ic I ii a piophecy of f he times of the<5ofp«,that they lh41 be ' fo cogether that ii little CftiJd fhal leid tWenft Oh! they are glad to hear iny truth from God, though it' be from the hand of a little child, this the Lord accepts, and fuA wil be tauglit Gods ni;nd,chat ate thus humble and rtieek. Sixthly, ConrewichrcfoIucioftroyeildtQwhatfoettr God flial make known to thee,' chofe men & 'women Aac come with fuchtefolutions as we read of in Job. ' 34. 3 i. j *njai which I tee not. teach fbdunie^' if I have doneini-)

1

mm *

l^ml}tyffUmff*i^.i

maiiy cfaiog^ chac 1 ite not, ( am afr^chat l^ve iq maoy finsof igooraixr, I^am'afjraid tixHi>iuft wx cKac glory feommeaschoii ^opld^ft, bieCfufe 1 kioow^ffttk^ a^ chac which I fee iioc» .ceach chou ine, {^re I ao^ iriHiB((tD gtw up my (e\i^c cb<^ wprd>kt ic be never fo JbardcQ flejli jin4 UoodyL0i(}|here lyeiid to wbac<V€r4criiUu&;u iha}c ceach me^ you iihatcamplaio for wav of kticntrie^^ y«ii c^nnoc u»(^fftaud rp^|fly.i;|psMJff.F^ wetwghc yfttialM^ peal coyouy have you come wich luch ayeeld t^fpi^ I JUonl, herelamj >f^aeiknowxlcy^4e^^d)o^f|^^ tfiat t|^ye Mphiy feU'eb obey vJ>atipever Aou. wik uiffh me*' We cead Tf" Cucb aVeloluciop as r^is io TJimdjxi ^falm 86/ 11» li?^!; me thy W4f^ 0 Lord, iwtll mall{in tbyirutbi Tbolechai ime teich cciCbluuonvh^ iodeedarefie cobecaugbcby JefuiCho/l/ And^^addf tte Laccet claufe. JUrd ny^i^ f^fjeoft 10 fear thy 'name. ^ may be Ibme of ycu may. t^vft fUcb a difpoftcioii ifoc^ pccftnc, chac you can fay, .Che 1^^ kuows, iciiiDaif |wrtf<)!|M>^pic(erjt,, ^af^UmCay^^.fbcU^jd^ljea^Wf, apd 1 an|i re(blvcd^o^ walk Hi bis cru(h: 1 buc^ k>ok Co cbe laccer pare ot the verle, ^ndrake. beedchcHi doftmc iqiecbtt temfer, lay a Up, JjOfd unice my; heart cofear cby wmei^ keepmy heatc m {uicii 11 dirjKiacioo, and cainty) cben thio^u Ibadc i^i^ of C^ft

^ .

)

, Seyepcbly.^. If. cbou wouldeft iearo, thou idhft be J^uoibk til j(cacning in tbif, kaep' thy fellftil fenfibfeof (by cQP^M^r need: of learnmg wfaeti/tbou haft kaned ^pnithiog^. do.no(diink I baV^enough flow, bqckeepchy U]i Ril jl^nfible; tbac I have need of more. Tbac is a

Eroudfjpeecb^irimany.chafcb^^ Ibeyaiecoooldfo ^rn^ coere is no fudti prideasio Cbis^ 10 ooceicbeahkiieft ' It is rrue,chere is pcide in clpach^ and ilie like, boc cfaeee ssDofucbpndevaiDiinceadieableQefii wfaeo meaciuBki

Ffymltty ^Lifirni^s mhere'mif c^nfifis.

liMBirelves toagood co Ie;irn, many wil be ready to fay, tbey have DO pride id chekhearcsi, bailcbouaa unceach* eriiklMiitclMcisalproudiieafC. . ; ,,

£if;hchly. In chy leatntng of Cbcift choti muft be famablHh tbk? if choU bttt got any kqowledgi^.gnre CHrift«tcl)eglory, attabucenoebingrbchy felff^oocia diyquidcneC^ aiid paccs^ pot co chy isicmpty^ nOy Imc onlyco^he'ceact^iogof Je(us;Chci{):. . t^^^ ,iiadft thipiA; armmfandcicpes lioore able parci cben thou baft^ yec if Chriftihouldliavelefcchee, thou Wouldeft h3V« been a meer Xoc^ii0i^«rba¥eundecftood sbc wy ^tHm^UWt^

Laflly, The moreknowledg thou g^ttttk, labor cobe (bnmch cbe moce|iufBble|r cake heed kMwIedgdoch noc puffcbecf upf here is a Chr iftlan Vbrth ris wetgbc 4a gokl chaclSial i»crea(e in knowledgf aad^ inerta& in butnlHi^i both ac one and. (f)e (ime i;tme. * A< k it with hi tret, if U iboisldfi;row do^^iiHracd, ind not pr.<^[>orcionabli», ir imidd ooc ftand in t^me of ftorme and te(npe((/&6 miny Chrifti^ps, they gcpw, j^ knowled^ Ir but cbj^y ,do nofr •ffow m burniltty too, but here uf^ ct)rriftian,fbac wilffaind. m timeof ftorms and i;empefts, ^ha^^g^owes in knbvled|[ ml tn bumiiky top^afthe faml time^udwlsd^- p^^ up^ and diac! {htw% the ocGeUencyt>tkiiowled^. Ic ufk Gmi^fi

»pQQr, wejk fpirit^ cp be; put-up wi^i^^ dfeaches, 4mta toan orUndertft^irtdiinfe'^^^^^ be puft up vicb knowledge knowledg pOff<d upcbe very Angsu cb^reltrd, tod Chaf ^i$ c1)e ^e4t1il^umenc of the I>evtl, thou dialc knbvir if thou ^ren .tbi<^.»tbou ftaUknoW^^i-^^Wntureshtiibutani^/aithis f^ntetfty for the lovebf taiowkdg* Knowkrfgiscijicc^lt^nc; ^dbdvcSry dangerous it DOC fanj^fied, bucnovweacetolearnofChrift, and cobefaumUeiowbacChriftteacbechm.' Orcainfy^ if our k*%ovirledg pufi us up» k is pby fon co ui^ At if a man eac hi9 meac, and afioon as be hath ratan or ilcunka . ^mn^,^ fwelt, be chinks wich himTrif^ what bach|, eomeahcome^ lam poyfoned, andifanUn bepuflfedl kwwi±l^eftare. his efttceispdvfon co him^fok is wick]|

j

m III ii w ■!■ ■»

-. *» ■* .

c^'^m^theiien^Marfip^.

1

;!

: I

1.

t •

_

ikotjwted^; iFheba pufftdtifo It ts poyfob^m hirtv; ftot, wethac frt:6fefetb- torn ^fch rift, wc mttft kee|^ ()ut hevts down, beoiecJ{.iod' WJjrm leiftm^, ^ Cmiftfa niWk^ IbWiy |n titthing. . /

NdwfhffedlffcdKmji chaclbavepropoondefl, Ihope tiOy ht of imgulit ufe id hilp^U to hear Vn^ny fci ftmn$ S/rithiitd^e'piSfet^tert ttrftmdyOu fearedotte. Atidthr Iftave dbne^witii tbe cctthirrg crf,Chtift dSari^^

k. •

> ' u

. i.

1 a. i 'I

»\>. J

■ .: ' t ...

I $b!twtfctf«fd/K, jDlm, a. 6. i^atCbHpnacyb ' ^^"thhyhis eJedih^le., The text (icpUtineA,, and t6e i •' ''tattylaidcfpen. ' '"

♦1 if ^ I "^ • J

.;■■ !.

TitCNr ttitfilext cBtng is cbe t'xg^'lj^y teacking 6f Chrift l'^"Cbcirtd oth ndt 6iUy tUChdofttiDilty, but exed^ ' darily, we Aiuft look op Chtift.. ktid fee bow he teach-Wi 4xKtt|)iki:'iIy, tfca>i$tbac which is held fOitbinthB irririBi!uttthoti^ifa!Tibdttioi;ii;Tullj'ro afiocher Tcriptute

Add txflRiQfei;WbuiaifdlJ^W.'llbAtftllly, as a gteitaod t^yfuUrgtrin^'fit,' I-fiavefoi: the pttffeiic.|>itchecf upon ao-btheriexr, th^at dcftl^.fpmjpdi*^ ^M? patticularfy and WU^'hoM fijrth this ttUth urito ««»T«t we ihould \»m byChcifts«xampTe, and leainfc accwding uoco d>e«-ainl^fe oftl^i Aj, aua that is iQiHc.,,., ;' -. ., "

i>

ni

I

t .

ti

.V

» ♦ ••

ri

*••, •.»

w»r'» t tt*'*v* '1

stS

« «<!<

'• •

I

i. ' i 1 •

*« * •

•<■»

• •

/tk-Si^ '• *

Chr^kwr Satampk.

'*■ >ii ■•

i^

'\.

i

in him (that is, tn Chrift) ought htnifelf dljo to WA,. tven oi k waL

Tb&t is, be is co cake JeTus Chrift cq be ao example to .him io al his waies, and co learn ot hm in wa)rof (i|am-pie* There is a^eac dhl of mifchetf done in the world by wicked ex^nnples, weareieady co learn aknoft of any ^oe, bucof JefmChrift. Now my brecbrcn, the Lord bach feDcbisSoBipcoche world, at forochei: grea^ends, fofor chis amot^' che ReAfptrco outexao^IeaUMbei: eicample$« tbacis^ cobeche grel^ceft example coa}!^^ the worldthacever he IhajU bemadeimown unco^ andco cake awayirompeo^li the great eviloffoUowiiig, o&hec rxaroples. Thereis nofuch way co curt tliis jjrQiC,i?V|l that isinche world, Chac men gee fo much butt by evil exiimpleasihthis^ for God cq propound another ey^ ample that ibal outbid all examples whacfoei^erj Ob^, It ] would be a very proficabje work foe us<0 Cake oft youc [bearts from getting hurt by ocherexampIes,if I could Ob-^ caio but this at leaff, For to weaken che power that there is in che examples of che world co get hurc by, to do hurt and fo as for cime co come you may bt able to fay, wel» chou^ i have got hurc by wicked example beretofure, yeclhope for time tocome^ lihal never getfo much hurc as I have done. Certaioly^chere are chouiafid cbou* firnds in hel, that are gone thither upon che evil exaooples cbaC they have feen befc»:etbem^ and they have been led on tfaoeby iuto the wayes of deaths Now tberefoM this Ibeoayeodeavour^ tppEopoundasfullya^IacdaUe^ exan^le of Jefus Chciu^fot to Ittoi of him esfiemfda* fo as if ic befofl3)kioCalfe away al ibofe evil jsac*

<

V

Chriftk&KirEoean^

„■ ^ ' . ' i -r i

amples chac are ia the world: whac cad be beccfTj^ ttntf I CO come wicU««n exampte beyxxufil exampler^ ir lonf be ioabled chrougb' Gods Grace to fectbkexampMkiafi^ ly bsfore your faces^ I bope k (kal h|ve chac f^iwcr iippo you, cbac ch is exam pie fliil go beyond a] ex uoplttf and your*hearcs flial nor fo nducb^ cakeo with ocber cbing^l buc you fliil (oliow Jefus Cbrift in cbe example*rtBc net Hach gone before you. And tochis end] h^vechbfeehif' TexT, CO (oUow rbe f oinc propoundedj and cheo^ fGod wiUingj I flul) tecume again co cbe ocfacr Text. ••'■ '^

We ought to pi>al\mhee wdlfd. *

<

That blefled Apoftle Saint >bn, whoTe wordr di^i are^urai cbe Apoftle in whofe bofome Chrift did leaDe,% whoTe boromChriftlfty, and helikewife lay id Cbcift! bofoniy for he was nioft dear unto him, cbe moft belov^[ edofal the difciples, of alcheA|)ofttesandbelaiewtir deed much of Chrifts mind, and wai ful of love.

In ^he beginning of cbts chapcer, he dab comfoct tte hearts of che Saints, and gires chem as^ftrong a proD for cheir faith as any we have hi al chd boblc of God« Ij^ man fin^ webavean advocate vaith^ father^ Jaftu Cbrifi the right cwr and be kibe [proftHation for em pni^ but marke,before ever be would fpeak (ucb i word cbac we bive an advocate with che faCher if we ^tn, fakli he, WjF little children^ tbefe tfHngf write iuntu foujhs you fin not^ cl>efe things, even this among others; that we have an advocace with che facher tbat is the propici^rion for our (ins, t write this very ching^ that ye fin nt)t,thic ye may not fm, cakeheed cbac you do riot cake 'Wysi* cage by chii eafin,chis I wrice unro yob^cbac you iin 110C9 and k is very'obtervable-; wbae abtitidance of cauCfdn the Apoftle ^ives uncobeleevers,thii!chey do nor mi/hketfe freegrKeof Godcoabufeic^afnd (herfbreclx>ughhe*Bipdi revealchtfree pai^*of <Sod urChrift cocbeftiY,' AUtU

" r - ---

ihifik<mr:tx^lt 15 ;t

my ma^ docbiii^ wehaye aoadvocajie witbriie facbet 1

] !tl^|la0u^ 3v^^'%i( airooti as ever be had

({Kdceoot^ inis..bkiled OoflrioeJu iul of comforr^ ^jkintbj^ iaicb bc> J^c do klfow thai we bpow pim^ ifw iffep bid Commandemtmu Ac cbe firft verle be eelstbem, lie wrices unco ^bem that cbey may.noc Cb^aiidaflbQtieas {ever be bad Hpioken of che fxee Grace of Gq^ in his Sop, (akh be^ mreby we know chac we know fa^uD, M w^ ka?pbttCbcnmandcinencs, cbe.cru<h ij?,,^we donocun-decirand che free Grace of God w Cbrtft«excc« we keep, his Commandemencs. ' Men n^ay f alk of free Grace, Josxi. ctiiey do nocltbow Jefus Chcifl', and,fcee JGrscc^ if To be they takelibcrcy thereby to bofnels, excepc theyJorep bis Cbounandefneocsi .and then, a^ if he bad noc raid tea^h-to keep men from abufing tree. Grace, In verr^,.4. hefau^ JHet&a^j^#Hibi»e|^^ and kecpsnoibii^t

CcmmandementJf^ ff.d,Liar, He.^vves th(^m the Lie to ' theiif ace* bethac fauhheknovv^s bim^ knows bim^wbac kdiac ?;Hecha^ knowsChcift the Advocace, ac therigbc band of the Father, pleading^Joj; chafe thacunagainft himi bethac. faith he knows be is the Fropiciicion for our£^S andkeepi not bis'Cdmmande^ems^ ,1$ a Liai^, (Ret be ibat.f^^epetb bit word^ the LoveofS^odkper^ fdied Jh bim^ . Thac is^ he dechres. thacJie bach a true jLc^re of God,' for true Love, Love char comesoip in^ d^dcofincerity^ it is h (b^ language of (be Holy Ghoil BatheGofpelcalled perfections oind hereby voe liiiovif thatwpta^einlAm^.kdoy^otAet how this Scriptute can be cead^ ai^l yec. the free Qraiie of God ahuled*.

I And again,, I wonder b6w this Sctipture can b'^ read, land yet cbiic we (hpuU not make ufe of our Saii^ificaci* ipn, copcoveourJudilScationy and Co know chac we are toQirt^, and CO know cbacChrift is our advocate, and

/_

* . »-

ilMMii

wS

ChriHkiUrExmfk.

Ithepropiriationforouriins. Ifiy,'FwoDdet bow,]tif jpombie, were ooc mens Spkio excrtiml^ waocon^ now jcbey ihould read fucha Sofpcure as A% mdyi^cecbink chac chey may not cake Agos of cheir SaDdificacioPx^to prove cheir juftificacion. Hereby Ve kxiaw ctmrwe knoWbiiti^ ifDvrekeepbisCommarrdements, and be that faith I know him, and keepeth Dot Mi Commaudemencs isaLtar, -wHofoever iceepecb his wordi tfae Love of! God is perfefted in him. Hereby we Icilow agafa diit i weareinbioi, by oiic Sandtiikation, we come to kdc^, it. And now comes in the words of my Text. Ifej that faith be abidetb in him^ ouglyt bimfelf aMifo fp d^^{{^9 even 0$ hewalifd$ Scil urging the free Grace of j God,' tnaking Cbrift an Advocate for us^ and a profAtia*: cion for out hns^ he ftiakes that ftil an argument for oar Sanftificatioh* He that faith be abides in him^ Ifhe' makes but profeflion that be abides in Chciff, Is cbere an^ nian that fpeaks of Gods free Grace in Ct^ift, and fatth| he is abeleever, and chap Chrift is his^ ifhe makepro^j j fdfidn chat Cbrift is bis^ and he abides in Cbrift, what ' then ? Ht dugbt himfelfalfo to walk^even as he twk^ii : Ougbe to walk sis Chftft walked, as if the Holv 6h(>ft ihould fay, lec no man make any prorefllon, w^atihcy. iiave inCeceft in Jefus Chilis', chac Chrift is theirs, chat • they^are members of Jefus Cbrift, but lec them cogechef; with thi^ir profefTion, make cotifcience to walk &s Cbrift. did walk, to live as Jefus Chrift did live, let Eis life be; like unto the Life of Jefus Cbrift, this is a very feafoo* j able and ufefiil Saiptuce for us to cdnfider of, diat who*; f6ever dialbut fa/, that he abides in Cbrift, chac be tiadi! apart in Cbrift, that be is a member of Cbrift, thiiis/ that that Chrift e)rpedt from fucb a one, that be flicyld j live as Chrift bimfelf lived, be muft walk at, Cbrift* walked,' tibc only dofomeaftiont that Chrift did, tut. he muft walk as Chrift walked, his Converfarioi, die tr^ftofhisWayandConverfarion, itmuft beldcecbelifr; and Cot)V«rfacion of Jefus Cbrift. Cerulnly, Iftbisbr

cxpefted from every ooe that profcflech any pare ini Cbnft» that they raoft livccs Jefut £|i^l Kvirdy.« mafy ^ut ftany cb a flao^, ai we (hail hear afcenirards, by chit time we l»ivt <moed< cb« Poiac, and come to jLppiication.

• .

• Fitft, AH Ekt«)ii{i$, vc pattcjb ;df Boltoeff. . And Seconfiv Ao Obllgttiod to #ilk accoi^iqg to th^c Pat-tem. TbePattetnuJcrai'Ctiriftbimfelf, bis walking, khChilQ: and bfi Life, bU jConverknoa. And tbe ObligaiSbait it fa cMs Wm^. <)K^t VmSt^xawdSiA Oibet^a^, fdttitiW t^rmeiiU whb tbac part of die verfe at al> *HetbatjM^be alndstbmbim. Be caafelcbofe only tbcft won^ to follow tbe affinmcnt tfati wa» named ofit of the <^ber Scdpnuie hefoce, bccitft it clwft i^brdt ft ft i&oitf fblly Xnd pafti-CttUrlfiktddim; i#t( dttn^ {father* be<;kaft| fwnldflnliifAlfliiitfcD^ki'faa, iodittthttttbeTe* fMK iiMMrt«tly ItMl 1i» {&* this one poiai of D<i^

mhDv*

>> • ^

f • ^ ' ^a «,

«. i;

o .» ,.., ? .h'\» v; "^

•♦ .1 r

» ••■••1 •I'll**** t'.

** •!

■^ni («'^ />'.!♦-'^^ >•«■ >J '' '

''II , .1

I

CHAP. LX3CX.

Doft. Chr^&mt mat Uve^tCbrift Umd, »#« Inm ifee fattem df ibar Uwt, cMfirmedj and *FifiafoM ef the fame. t. We have $uttmt widt Inm. 2. ^odhvejftua/bedotbbkSon. 3. W^ .bantttbeS^ritofCbr^ 4* i^rifHaut oreAe *Body ef Cbri/I. 5. They are part ^^futneii ofCht^. 6. TbeyaretbeStottfe-cfCbrifi,

DOCT.

THic Cbriftitni that profefi tbnifi^tfft to ht in Chtift, theyiBaftltTcts Cbrift ifi^^ tbe^mbfl tMkeJef9»Chriii:c6|>ctbcPttfieaiofck^liflii^ 33m if tt^ePoiotj They muft HOC doiy Jiekctre Iq Cluift«ii. Savior, bat they mnft make him their PacttrOi .Who-foever wonld ezped to have lefiuChrifttohcliif Sa« Tfor^ fach a one moll know that Go4cxpt^ fromhiiA that Jefat Chrift AoaU be Us Pattern too. Every one of as defires }efos Chrift to be a Savior to fave oar Soalsj bot oow, boiv do yoa like Jems Chrift to be your jiatteriK? Yoalikoeo bpaf-oT Chrift artlieSaviot of the world; at the propitiatioa for yoarfios, lod dying for yoar fins, and iofgivi|^.of your fim. yoa lib wdl^l^rorihlsai^ament!^t now^ how do yoo liketobcif^KShtifttobethe^Patt^mofyOoriives, the example for yoa to walk by^ and Hve by} That is the point that now we are aboBt to Ipeak aato. Andas in

I this Scriptmte/o in many other Scriptotet we find Chrift tobe asaPattem fbras. Infobn, 13.12. verfe, and loon. As here in this Bpiftle, fiiiothat Go&eL he relates of Chrift himfelf^ orooooadins hlm^ at«,

Cbri/i 9ttrexmnfiU.

dfc t

t6i

httan. Saafierbtbsdma/hedibebrVeei^imdbad takpilmQatmeai/^ andvpos fit down again, be find imioihm^ tigappnvriMlbamdmiUffm^ yecal^ ^afkr, ondLord^ andyefof p^U^ fer f01 am^ If I ibmymr Lord and ^Ma^^ mw wafhedfwr Veet, ye alfoMtjbito vpafi} oneanctberiVeit, Ac the 15. verfe, Tcrljwviffvm yam an ^ampk^ ihat wejbauld de as Ibave dom to you^ Yoo mail follow my Example.

Nov I flial not infttoce cbc Parcicalirs to yoo here» bcctnfetliofecivothiogi of Meckocfs and huaiilicy» I Aal reftnre to the otkcr Text that wt «rc co go to again, thoDf^ I IhaU iallafice Jiefc mdiveia Panicataiay how we aie to wtlk aa Chrift walked, onljr here in the geaer* allflaeodofl thJa, that Chrift propounds himfelf aa aa ExaapJe, for I have giveQ yoa aq Example that you flioald do aa I have done to you. That thac Chrift iaith d chif Pafricular aAtoa tn his, may be faid of al the aftona of his life that are iraiuble (as we flial in the Mening ftiew* whac is imicablej and what not J thac dbfift oath gtveo us an Example in the holinefsof bis Ufe^ CO walk aa he walked. And fo in this very Epiftle die firft of 7al;ii9 x.^ •And every man that bath tbk Uope in bim, pwifietb himfelf even asbek pnre. Ev^ry man that hadi the Hope, that he (Hal hereafter be par^ taker of th( Glory to a[^ear with Chrift, and to knew » heifhalDeknown^ and to be like Chrift, and fee him as he is^ every man thac hath the Hope of the Glory of Heaven, oCeternal Life^ forfo it is fpokeirof, bedoth pQri& himfelf. How f As Chrift \i pure, he makes Jefuf Chrift to be hia Pattern, he looks upon him, upon the holyneft and purky of Jifas Cbrift, and looks how he was pure, he labors to purge himfelf a^ Chrift wat pare* Thua you ke, how the Scripture makea ChrifttobeaPattern.

And thenagain, the Apoftle %%VDX/Petec^ I will givci foa one or two places in him. There is a great many: Scrqpeuilesthacweaiigbc mention, but take two places

J

.1 ./

I from hirn^ thk fkft fc ifi i<B^. %. l r* VWevm ^.,. totnte yt c^Med^ becaufe Cbrifi sAfo fkfiete* f^rrwry only dfttegeneralf^clittChrifflmhlefcti^m tri^^ CO follow his Iteps, fy chic chfs Scripture atkl my Tt^% you fee how mralet ibcy are one utto aoodier. We muft walk i&Cb«iftwalked, fdfaiiK ctM A^dftfe^^Tbr^ GbriSihacbleft m aa e»ikit^ t^at %« AtoukT^ow his fteps^tec we migbrM tktp by tt^fHi»Mi«akdni fo chac from this expreffim b( folfoMfif)^ jCwIllr li#gi^ wem^ynDcechdtnmchfionii ibb ^ortf^ tMi wiMm

follow Chrifts fiepfi. '

Firft: Tba£aUth0a&foci8df6ui^li«c^iirellq^» Mt is, every aftioothac wedbii a Aeptd'Hell oi tlriMii^ oneof cbemj^Ifiy every^aAioBcliacady of fon dbdiji% is a fteplowacdv Heiy ar« a fcepcowaeii neaveA. fM go on ia a coiirfeol tour waies toiiMik MeU or Vkt^m^ DOW i f you foUow Cbciftr fcq^syotfWil ^astiujifjfifA Heaven* *

And Secosaitty: Vt diuft foOoir Chiilb lleps^ we isuft DOC only ^ fooMLone a^fiaoui. bucloUaw bim fbp by ftep*

And Thirdly: ][ctto6eiditisnm^ Ttik ehtf way of ouc life herej ic is a way cbac m V9if mttatt^ and wt need be very ovafiullhofwwv walk in ic^wi oauft lock coousfteps, andb^fuceiwetceadiirBbsvfDy flaps ito Cbrift erodeUy as you knowiC t dian be igoioai a vv)^ ,diac is very dangeroui^ chacifbegoraiNirymverfD Ucd^ ibe is in danger CO mifoury, if cheae be. any iMrli ia b» way, he wilbefiire co raap Co chkt. And if aby base gone bcfidre bind CO (hew him bis wly, ho wilt be fkoe not CO go acnifs^ aodfaich be cbu goes befdre tim^ te fure you creid in my ffeps^ chac I go bcfoee you in, fee ifypugooucbuconeftep^ youmajh^l aiidmi(MC/» So faicb cbeHoly Ghoft hece^ your way cali£e is t Iding narrovf^ and you miy eafijy ga awiry^ and

J

foieyouhmnodoftlyftMnexaleicoditeAyoa in yonc wly, bfR you have cheexaomldpf Gbtift going wicke,

ybttg»JDMiflWp»,foU«#ititfidpftf' : ■ > - ^'(^: '

mChr^baihfMgtredf4r4*finilbefltfb, afm)f0Ui*fiUuf W^Mew^tbwefimlim^; ' W« aie to liivtftM ftiM nte(i«icli9^4Chrin',c<)do«<i»fikia« rtiliigs <:$ii>M «*«riMi«kMc|> wkfiJefijftChciif. ^ ■ '^

J^j}.*tiury0UwiHfd7y L&rd^tk^hatjhatt hicoum of tffthmf Wbaf, fnt^i^etPalk^a^Cbrip vMlkgd^ and g^in^Mfif jiePff awd farifie wf fdn^j ivf Chrifi it f$eteP ^Bbn>iiwkfO:(fMefafMfp(>m* Cre^tntatoddl we mbd Stejkffrana bkiid^ hcvo can vi^p00tf da i^tti «&maii;a^CbHfiw(a^dV Chtipkthth^lf&ne^^^d^ CMpk^SonefQodbUffedfarewr^ Cbnftbadthe fidbiifidffbc^od*beaddp^ngb(ydilyij9Mmy andhad wofinatdUy n&niU^ tsben^Hempitreamti httould fim n&Amginblmi andean mhe ableh i^aUias fifiH f^ijfhmft^^ thmpMifibofyof be tt^aifY 4W A it

p0fl#Dlff

* *

Anfii^. Noir far the anfvret to tliac^ kcio^ythdt- ydu nufmAt Ghrift yonc pattern and ex«mple^6dtigb fiHsH be HOC able to attain Co the perfe6:ion of Chrifti as a SeBbbr kriay^wrieeaftec Iris Maftec, though he be^ribt ^le K»wffceafMllashtrMaf¥er, Bm be looks at the Cbpj^ aoi ^ib» aflw tte C^pp/, beeaufe hecannoc wi^ft fo llNflKshisMtfterfcoppy, liedcth not ttirn his eye$ to fi»e(tfbisfeifoirSchollariaiidfay,ic^i9#eU if I co^Id' wtifceibvrell'arocltecsdo^ no, butheftillbddiaoeyeco iKe coppy. if o Jeftif Ctirrft if our coj^, and \M are BDliife^r eyes iipon him) and co make hiiti to be as our nxmipie^ though ve be not abk to do as he did^ and be aiperftftashewas. A Child nny walk with his Pa» dn^ cfaoqgh he cannot go fofaft at his Father, he noay L co»

^

idf. Chrifi 9Hrtx4mfU4

■ » ■ ' ■ ' I III. I I , , I ,

goafittbiiFaiheratkftft: ikiidixiike4»chi»»cne ^•UwodcofGrace^ ant^giUDeacofigtaciouihauc dmigfiicdothftelclMwetkiiefechtttcliadi, jrec fesbefiifticfelfcbeiiifift oaft ntle €hac cm In iftcbiglieftcaBUBplecfaiCcinbe. Ifky^aflFiciou chou^iieverfowcikinGcioey ycc mMtfem cto ofGraceinchiscbingy chacthompi k be ibk co ^ ltccle» yecic will fo die bf^icftcuk and cfae hnhfi ampleconcinttdly before ic^ uA it would hoc Ijoqg the nile Co ic felf, eratheexampkco ic felft biic lebocs m gee ic £elf ttKodierale, and uaro cbe fstamfit. Wber* as on Che ochec fide^ you flull find chac t auni heacc^ choiubiiocpcophaiieaQduogodly, oedis^ one chaclivafattiyaiiddviUyinchewoQd. fudiiQDechiBto hedah welleoougb: ifbedochalweliat ocheo cbac be Iweiaiiioagy becbioks, Idoafwellaifucbaiidfiiehdflh I do as mudi as thqr do. Sorat wU pecmi^ pktjand look upon cbofe cbac ace niidec btm^aod iofaltf* tiecb hsmrelf cbac bebacb ^aiuiudi as cbey, meedyditt be may bk(s biosfelf io his* Tecucicy: whems one cfaK hadi true Grace, cbougbnever rolicel^ will took to the example c^c is above bias, and cbe rule cbac it about bun, chacischeficft, due chough we be weakaodcaa* noc reach chem, yec we muftwiuk at Cbcift walked; we muft make Jefiis Gbrift co be our paccecn and cxai^a.

Fkft: Why fliouU we chink ic coo omdi Chriftcnir paccernand example) Why ihoukl walk as Cbctft walked} Ifwebebeleevec^weaj (usCbcifty we have union wich binit I oMl go no &s^ cbetcban this Texc« He likU faiib bt dMks in bim^ if you be a Beleevec and know cbac you fliall be faved by JefusCbcift, you are inhim»you ace like coJefusCbri^ you ace made one with Jefus Cbcift, ^im are ooade member of Jefus Cbrift^ and fliall you chink ic much di ace in Jefus ChciA', and made one wkh Jefus Cbcil^ md membiersof Jeius Chrift, chac you (houki ooc wai|c4

wrixm

16$

CinftwaUwD Tract tfthoeiverefiidi a dittince be-eweeoGhciftaBdyout at diafrit between you and ocher fiiQ^ kwcceaBQcbeKmacccCy butknoar, if you be « Be* leevcr^ youareaudeooe wich Cbtift, vou do abide in bin} yea^andycMiajpefoiiiade one with Chrtft> as God cheFariier^ you Aoiddbe one^ or ac kaft Aalibefo, indcheceCoreyottCDiAQoc tUnk coo much to walk as Gbrift waHfiBdi Inchttphoeio J(^ ly^li. That we nunbeaaaaef mtbMVJttbirartinfne^ andlintbee. Dofttbouthmtkto^aiucb co walk u Cbcift wafted, wbenas TcTusChriilpeuathaidiouimieftbe one as he

bone Wiethe Fachet^

SumUy: Yea fiiciber» Why flicuUfc thou think it coomuch to have the pacceco of Jefus Cbrif c pcopoun-(kd tt thy pattern, wimas God loves thee as hec kyves the Son, ifthaubeaBekaver) ]o Jdm itf. 27- Vor the 9gi^\090hfom^htcaH{kh€lwedme^ ShalGodlove ifaeeasbehyvesthe8on,and(halcDot thou love hisSkMi, sndnakehka^y pacoem)

Thirdly: Y«^ fo^ar^tboilheeft in Cbrtft^thou baft the fpku 1^Jefiis Chtift in thee^as that in 9i#m« 8.9* k it {jok If any man bofve n^ the f^rit of Cbrift^ be k nmurfm. Thouh»ftOhrift8rph:ictD^i(kthee,toaft rkM Mil tber^fixecanft thou thmkk much to have Je-CO be m^de an example and pattecn to walk

Ebucthly: Yea, Yet furcbet than clHs. The saints ot Goii as they ate confidercd inahady, tomake che ^ Qwefa, chty acecalkd by the very niaEiirof CbiSft him* fel^ Uayj confideced as a body, co (nake tbe Gburtbj thev ate ailed Cbrifthimfel& Ini. Car.ti.xi.V&r 0$mMykmu9 andbath mar^member/^ and altbe mmkrj cfAa$ wit bodyj^g many are om body ; fo if^om Cbrifi. Chr^ k as a body that hath many mem-km^ CbtUt^ What k that? that k the Church, the; iCfaatdi^ cake Ghrifi as the head of it| and the Saints CO-ioidKr et the hodv. as cha Church that makes u» a body.

' .«.««*«■

tmmt^tm

»m-m^m

166

Cbififi mnr txamfk.

dfiiiiomiperfotH il2Rheifabody:«iidQniiy fneaj^i^ nocniSlSmlyv ttoMi]^ k ii cmti chacbe muAhm^isA bad tmtly members, ^% htf wa^apoun, iouc In .^peabtf ic (tfamiffcicalbody^ andjrcck fvfkkliim, chtt Cfariftb a body wkft iiMDy meiDbtR^diH it Uk^^ it tbe head^iid cba Salfitt die membtn^^ cbat clic^iiici, caket4teih (X4k<0f9^ cogetbvTi ckepiar6lb.^9fifd |o-gecher^isiktliiyatealcalkdOiim: MMr-doyoucbiDk t( mudi tawalk asCbciic w«Ufl«dlj wbcMi ycuioyMl cogeth« make up buuMrf Chriic i^

■F»ftly,'N«y fucdicr than duSrlfyoote « bdMvc^you ate {Arc of ^ fi^tft of JeTut CbcUl, 3my ind tbeolin dfJefus^Cfatiit, Ixi^B^.t.zi.AmdbaibpK^^Sm tnda- httfafytnd^^ vim to be the bead emral tbtmf »tbe-CbtiPtb w\Mi %i hk My, ^ fubitipt^bimtm fiUeOtdind. Matke, lM»etSlKillikllildtDied»facrf of che Church, ii ic much for w^mtk^kK^miimii And cbch the Church ^cbi ftdMft^huBt&tt fiioAal mil, itistbeftilneft^Gtacifl*'

«

^methfMtj^A>.Mfiiti^Ttimtke<k<my^p^^

quired of they are the mffengeri of AeClmrdtu, tbeglory ef Clmfi.- ~ Surely, if we be dul glocy of j.w Chtiftjtbcn oaali^ rmift be Idee the lift of T«ilwCSrift.l

/

. . „-, jfCbnftiDoii^Jmi^ a«y

bekonci^ ought CO be luch tone, « hit liie «w» ftc«« cheglocfofJeTwChcift, cbK k. in bcfaoUiKofliitMfi the beiucy and glocy of Jefm Chrift, obK wA «hi waHecd. ■

tSiittly, Beleevett areche fpoufe nf Trriw rhit. i theybi^Ehe fpoufesof JefuiCteift, they iMk lib«M coafotffflthemlchretuKoJefutaKtf. HmfSMkmgf

(Uifivnr exm^kj

■*«*■

Hi< ■ I I

t6y

hU

boXaMA CO be popouMcd as a (mccecn co you. I mro-

voa^ 10 cbe begtiiing of cbfspoioc,to cake ofFchehard*

. Ddtefk^focfomr wtl lay, |c is a hacd chiil& that we

DNiftw^lkatCbciift.valM, b^ ^Uaviace, and

mUi&cfafibaidiicfsof k|ai)d fteW jibucte^ fQDchac we fliould walk as be walked..

• ^ f

Jffberiifpw^ an not fcfpilots Cbfifi. Ibt partuidarf \ \ k44 4iwn, And dpuhu cleared, andhow to fellov^

» ' ■

Y6Uwil fay. ^^ ppt do every thing that Chrifi did? . '

»

Anfw^ TocbaclAnfweTf Thaccberearechceethiiigs sbac we ace noc bound co do as.Cbcifi; did. . Fftcftf WeacenocboundcoiollowCbciftiflchework ^ luB cxnnipoeeocys in his mtracks, chac is noi oieam cb«w^ft0uViido.asMdid^faece«: .

Nor Secondly^ we ace^ioc bound co iioiJIiit w^ of a aiediaco^y cbewockofbi^pfiice^ cbofe ci^ngs cfaac Cbcift did ineerly %% a mediacor. and cbac wece pcoper^unco the work of bis mediacorfli^, we ace hoc bound co do cbaci wluch

V i 4»

Jjiat Thirdly) Ate we tied. .<^c M al cimis > to^f .1 cbe €9P^9 indt^dual a^ls cbap be did^ cbac w^<^s.fDaccQis^| ofiodifierencyj nocacal times, bucwewalkas Chail,[ if fobe we dom^ke ufeof cbe.liberty isoA gives usai( ;^ri;ft did n}ake. ufe of his, cbac i^ to walk as Cbcifli waU^9 Qoc to doihe faj»e i&dividual aftious. As W4

A 9

TniohA

'

[ittf^i)*(WrMl6.; WhMCIta^ftairiKtfeymittet'iit fotOf be HrmcdcrimiiicotbciktoWucey rcheftrii^^ filicb) imlfoCaiig|^cliepeo(Wf tnd pceacbcdatheoiy Now (bisdorb Mc fdlajr^ rhv everj^mitiift^c, WbHte tnachetbiBtift f^ k marian »|iflfenDt ^orc, fci»« walks as Cbnftwailied, wbmwc doauNko afr ofihftl^t bercy if) fucb thiqgi it Cfatift dicL

Pl;^« Bock tint beftidthra fb|tcbetNf J 94

ilbeive/ then the vptalffefs of that arffitnent tbat many hriw agai^ tWtrk^Air^ at tbefacrimenij tbey fajff W0t Cbrififatejforfo it kplain in^p* utn hoi^ver fftan) by ftjebr voksimmlAf^n t^ad$ itj bHt^al^u^n {fCbrifha^tdhkgefhiftm^cfa-tnentwa^ataUe g^are^ fmchai^im Ihir tfa^ ufed at meat^ thatkcleer^ andfoihtjvfentcnin tbatway^ now you faff Chrififatein preadfutg^ ypuai^ fiptb&and to that9 tvby are yon botmdta tbeg^hirttdtCMftjitMe. |

^fopm Now CO chac I Anfwer. I confefs^ tbac chk tofflumMey if yoii cakt ic nMsriy frbm dte eximi^ of Cbcifty, as a cable gtfturt^ ro prow tc ttbfcAucelf tmbw* IUliou&jfiyocbir» I^i^ouldooimcka^E^wQilc^^^ imoct if dim wnejui ochar thing in k| only thw far ic^bacbftrengchinit, cbacfciiiioc <iiialaiiii^ coiife aoy

t(AwtatilieXoi4ifMPP^».^»3Ai^ mevmm thu iad4>f raaCbivcbic mivny bavt^ Can mt ulttoo grcac t99«rmMewliai:WCODfnebai3bt iMdt cable i k Afwrtthac tbete ii afimc. deal ^Edanfiser in iliacarffomeiic, for ftal any dai;e co reafoo kHus, chac faeomfii ^ve ha^aa exam* "j^inftnypore) chac Ctvift at the Ixxd^fiiiptper did ufe w ocibaMy, coiwinoo gefti^ wtlhouldibiok weare rbiaundcoiMapKireciavarentfeftofe cbenCbcvft andhii ^l^pkididy aiif wtjhoukl thiakch«CM baveabcaic [i9ft«vecapce<SodsaoreihenCbriftl^^ andiMcedm piiAilciflKbad) liay^ cbeteaJEMingaReriirii ownrJ

I

•b * • «. * •

(mrift our exulnfle.

i6^

kicetfsQiiiidni, Why) Becaitfefbtteitafecrtcinpl^l dt aoeufiimii of CfariA wd hh difeipkifbr wmc of

m the way tine God would haww to be reiwtnc in,aml vi4Mwtlmie diemmpte ofCbriAr foratbiogy chii is CMM^ to|iroovetfaac acommoD ocdinary cable (^ftute ii kfmlac ihe receiving of die laCFaimnr^

OVfa^ Yoawilfif, fBmtukmisuf.

Jiufy^. Bvery 9odMrecmr aft ion dotb QotUnd iik In-iM uk vftvc abktdiagai^on, Iflioufdchiktkfomcliing oFir^ bucoeccatDljr) ^tmaAlonof Cbrifls j(icciii|[ac the finframenc, ind fomewtiac Uicraniental in it, andic waia Mdute ttet Cbrift did diooTe vacbcr cteDanocher^for to fi|Snife*fiMiei|iMMa4^c^ ard indnc a^ weacc b3uMle6Mlo«r(c(bfaras ktiad anydifiig inkfaaa* amkb}, tofigntfia^iny ipiricual tbtng in k^ for now k h ootMHmrentt That ic bad(oi^paKescoxnefironKfaat fcttprare. Inhui^fj zz. icisbid^ miientheywtueactbe liopiwrdf VbeLMl, (Aiete ii^saidiviilpm amoitf^ tberii wto]hMAIt>^gtiieat'ft|lhac«4!iraMti w)irfry anunvchem-IbMetWhodioiild^^tbii^tng, tfoacit^CbrifttoMthem atraUe one AouM bsmy hiia, atid they beganso laqime WHO Afould be rtie oaiD , and then there was a»4nMKky ammg chem, Mio* tbouUlbe ({DBNeft^ jml l i efa fi d t«iR>theiitj Tbe^^gt'^ftbi ^^itmkrnmrdft LardfhipowrHmn^ ^Mt^heji it^itcir-tifeMnthkrUfM^ mtbanarecalledb^nefsBor/y butytjhalnatbefo^ burt Us^Mkhgrt^Mfti^mn^ytfuUtbim hemswheifcxi^yiind \ ftr iCM ik^Avif ^&ei4btt'dMbyi«we^l^ I

er, be thai fmelhhm^fmmi w i^ tbM jBtfveib ,\ k not he that f$netb at meat f ^ut I am a^,\ Wi iiilf ifku m life Vbmjh^ks AmltdbrDa^inliefaitb,; i^ffdmMrth ym^t^l^ngdMig m my famkrhoA .ap* \ pamud unto me^ that ye maj eat aud drinks at nq^tahk ;

"*"

(I7P

Qhrifi (iuri»fim^.j

Tribe/ ofiiraeU Ttie 3a rverfefaacft cbfi<«ireH^c upwf itytbac yc may €a( antf drtnk ai nky thfilein my IdngdpHiy aodtrt mi chrooes;uditi!iiigcbccw]elTeTribes of ifi»cL As ifChriflrihoulcl fay,^ ^ my admittifig.o£ jviMx>xaBfV^ Ut9.ii»ii]gHrtci^nie,irh)sbafaiiipecoyDi% or^^gqir ficacion co you^.of tfeie greac nxarcy o£ mine tom^^ ^mt^ che great happmefs cbaf yoti (hal ba«e>iQ my kiagdoCi^ and jcbatcbece you flial fic upon thrones. You now fit with me here at my nibkfiQa «at and jdiink ««tl) fne^Me, and this is to be a fippe and feal to you, chat hereaftcc you (hat ik upontbrones iudgit^ /^cvreive criim of J/* tad. So that when we come Co tbc<Lord$ Cable, we mufl dofudi thine$as are futable ^o thac aAion, we woiddbeduckuigvcbwn, and reverencing God chac wc inigbi pc^y at thac tnftmc when 1 ebr hcead is gtvco iwo ourbands, wheceas Ghrtft would h«vt4is4itctot:tioie robe medicating on chegreac mercyx^f God cowanjs ju^ chat tbeXord hereafter wiljgranc co usco fic at Chrifts cal>le in his Kingdom, t&d fic upon chrqaes iudg«ig$he workU focio the Saints flul fic wpoih the cbrooe wkh Gbrift judging the wocld^^and whan yoli ace ac ibecahkb youaretoufetbacgefture cbacflioiiIdpuC'ycU'fQiiMH) of that, So thac if ic were a meer indiffarenc thing, chac wefenomocebuc^fignificacive, then ic roighc be ocher wife* But this by CM way, co fhew how nr we ace OQC bound to imitate Chrifty nocin che wocfca ofliia omoi" poceocy, notinchewockofhisofiiceand mediacodla|v flwiaalthingichac.acemeerIyiadiir«c«M[. .

«4isfb««Nowthecearedi«fechceeciilet|Co knowh^ to^imicace Quiftifi aftkms.chac mayfeeoa cobe iai§^

^7^

I Ftcft, Ifiete ttichM aftJDiT*ttiarCbhfidk^ ^ndw«' ibave ao ex4niple in Scripcure cbac be did ir, and precepts

may chink it co teliSi%K^^ certii^ly^ muft

imicice Chctft; ^gc^che ordinary afkionsofcbe lifeof

Cbciftt ifyoulnvein/-Wbe(e»We^lo^clieintn Saip*

imiey yipupuid l:iefure to <jiot^<% *^ cben cake his

'niaaicefbcafea!f<««eptcce^^ * ' '

Or^ Secoildly^ If fa b< ae ac/y tifi«^ aaionchacbe doth,' chough it fnay fecmto you ifidtffeMnr, yec if bis enmplebe propotinded tb foiu if Chrift fliaU propound ! bis^aiqple.h>f<^; cbfeh;^ boiindfo follow bim, I add fbbugh )^u dlci'kao# tiorGUteJrifle^ yec where you . bave hit tmnifle^ propounded at ^ rule ic k rule ^ ! enougb;

I Or^ Thirdly9 Though checbin^lhould be never fotn« j dfffcrentryec at mytitm^ ifyou'bif in (be fune eaf(p cbac I be was ii^ tbac ir, if ibere be ^be fame i^ifob^ ^1 things \ confideted i why you flioulddo ^cafwel as be fhould I do iCy. then you ^re bound v lee che chiiig be what^c wil I bethac Chrift did^ and if cheequicy of che thing be che 1 finne, there is che faine ceafcm why you flioolcMtd it as I wtl as why be fliould do ic, cben cercainly you miift do ir« S09 asicnuy befaid^ there is noreafon why you ibouldnocdochus as tbait whidi hebacb done. And this « but only for che opening in the general of foUow-iogtbecxaiBjde'of JefusCbsifty to make Chcifkio be ourpacten»cowalkat JefutCbriftvalkedi... \rU i :

' ■ • • . .»«

i***M«iMriU

i^Ubmmki^i iiiw f

M i » m l

• • -•

'nil.

\ •

•J..

enm tiXXicit

Vow Cbriftiani artJ^fol^wChnj^ intbfi^akrat

/4fHrJepfibrirU^/rintm%f4rtu^ u ^e

cameimoJfys j^orld^ ^^Vi%. i^ To do the tpJXrf

i : 4idit>e ppH ^ 4?if^fiftbtr':9^

4b : IBt, 07« ^rx. fpirimal in^al bis convaftk tion. 5. Ue walled VnbUuttiably. & ^ t^^ "Uiiifi^ in hk Obodiemx. 7. Ife wai perfeB itt^if vo^. & ^ ip^m confiaM mi^ Obedknid^. «.. T^f^ofJkMfid in hktw^as

walb9^M^

, ... •

1> Ut ooit che maia chiBg 19 the peipcfi yet bt-

btmik

<iUEST.

tvbaididChmfii wbiitwMib6\ifo4s^wCMr^fb0 vo€ aire to imitate 'i

Anfio. Now die example of Chtift ro fiec ic out fiiUjf CO you, tctta^ac work, read over the iicripciveaod thtreyothiw Jbc lifeof Chrirc fee oik, and viae yoa fee ofCtuiTcwbadi you are capable of, cbacyouoiig^co da

IAt for the geoecal ooucfe of Chdftt life, you nnfi walk at Chrifidid walk, in cbe geoeral coucfe of your lira,

(

I

<V>"M*«SS"

,e^4f^;

youis, and I Ad aOaaM in ioiM p4rtkuUfs> F<Mf (N gcamlcMiifoofUfatbtcObcift wMM )!>W nwft ^Kr

Fk#: Ctoiftdid KopMrttliM «li« <m4 why lie W4t bom, why bt canMiuoocht Worldly WH» Tiwbemig^ doth*Wiliofbif Fachvc, asdchftf b« mifi^ jinQieri uf)f totbcTnich. Tbcfeth«SflcipcwrfeU»t« iiu(f cbe (wa igtatteodathacClhiiacMd Mooimtliii IM^t for wftfchtw .cifmciiMoib«WMkL; I wtHJirwthr<$«9ptMr(«£(» thelie: In' ftbu 6. ?& faith hf» X mm* 4p»»-frtm fkaimf not taAamfoun- WiU^ kit tbt WiU ff kirn Aitfimm^ Hem 'n a pitctfii fM yiw I Qv^R pcpfi^fx fetb, line taecuwdoi#n from Uoiveu, b« <9me i^q t^ W«»Id V To what End i {i^ to do qiine pvo Wm, bttc thtf IiQighc ^^dmWAl 9f him ;b4( £eai iM. Now do^yoit^ walk at Cbctft did ^ tliM >^ hit every one poffeft h» Smdr wHb ihii* Cbcift (you may fayj cannoc come down inco the Wocld, KtKbecaMeJiitbec bico cliew(vld{h«rb«in^dptbe wBl bFMm' chat fenc .bim: 6a Q9i batb^Mc you inp tbeirocid, tnwhacend? D(>y9lffb^^^wac<)nlyth4^ !yollmlgbtd•yowowawtl^ Mdn^beppiTvUiwiforChe jiiefli, aM CO Ipote, asd play, aodfj^ t^wni Icthiji !CbcBnd'yvlty G a dh a Cb fewt-yankfoOn world ^ Wa» ic |nM^ii^9«(Mi mtf^dothe wilLofbim cbac (iriK you iicp thewcWIdt Cbciftcooridarcdciiatcbaendwhybeicafne I ioM rtM worid,: it wai, ibw hf ipiiN 4q (b« wUI of bui» i dbai fieoe Wnk So Ie tkmlA be tU ypiir ai«, you (bould ofon diiok^ WbfriMaeliiifbtf ^ U wpt ppcloqgfioce IfineifMMbt b«cld« C»c wb9c Sn^ixic cM God^(in)( niefiHcoClMwwUI If Cbctft jCliicby'jiFwafnpFicodptta wm, iMMti kl(lta«a90ii«ailiip<« ^aktlw ic w«sto dP «^L • WlMD#tflay«ii|iey«iif)a«eawaipcatioprr of^lfiaiy£pcfwardii(6,wiUiiM, aod Aubborooeri, ^ayac yfMwaiUbKkfimvi* tb^.^omrjOkiU Qtf«^

r'

•^4'

ar^^te

A-'

iChriftpcofeffeshecaiM ineocfaieurotld^ nocoodolb own Willi buc todp ebb will oEhm :diac feac him : 4od ^not'tbitcheefid ii^<iod4idXMdiiie imoJcAie wodd| ihac I fhoulddo1it^<ii^]iiV4«4>afe3Bioe5Mri)^«Ao^ God knowt/foFeh«c»ia^t)£«yiMfeii^^ bt^ »• vcd fls if God Ttnc mt i^to the wocU to da^inine ^a will. Moft people live a> diougb cfiey ami9 foco dir world fee no oifhec «ndy budOi^thiCitbey fliught do

doneilmbftaH yiAir^4i<fes/faacIyouto«rfVwtti} .ilyoii faeariny thing that if fatd, 'if yoU't}a?e ooc a wU to ii; ic prevaik wich no body at al^ M^o ind WooMi pray io-deed fcmcimci) tb)ic the wU of 6pd may be done m earrb at itu in Heaven/ but'rheycake^kidsfiameiil lAm^ §fx the riruth is^ they wisHi have cbeirM^k done^ Qb^ CQufi-derthisyouibac^ceofwittulSpirk^ you do oo( walk' as Ghrift walked, for he prof^et he wai bora to dliacend, to do cbe wil ot him cbac

- And?henaQodiereikltbacliewari)ocaio, watcobearl irfrhefr ianco the cnich» tht Script^oie foe ibii y^ b^ivti injohnfi. ^y. Tothm end woi I Iporn, and /onUrj C^e came I int0 the warldy $ba$ I fiwmld bear wUn^ unto the truth. When Chrift wai io danger of his Ufi^ he witneifed unto che cruchi be proMiM^ chat ifbea hr Wasinchegreaceft^ianger, when he wai bttour^iffte^ then faith he,To chts eoi was I bbm^Sc for cfais ^ufecuna I into che workl, that I flioiUd bear wi^nefr unco due ttuch. Thus we (houkl walk at Chdft .walked* we /hould account ic cbe end of our livei^ that, we flioukl beaft wirtieff uncocbe rmth. • Doch God cidLotvV.^M7 ttme| CO wicneff co bit crucb) * icmay bti we Uft 1^ m fufferinic: whactficbe ti^> we louft wtlk wQhiift walked. Shall we for fear of daMK ficcray.€be.ccuc& ofGod^ordenycbetruchof.God! Tbouiaiift wilkai Cbtriftwalked> if«boubecalkdfoUiiowy/4)njpcoui i ^fittaet^ and HOC only theny bvR'tudm wtwLqpucfA.^^,^

Chriji wrixmpk.

I ■

•

lift^wbentboutoaieft amohgft widced Company^ if fofae yoQ lave there fooie among yoa who wil be railing ac tte ^lesofGod, and the Saints of God, and the Ordinances of God, what wi) you be afliamed of Cbrift at fudi a cime as this ?' Think on this Text, I n)uft walk as Chrift walked, and Cbrift ptofefies that the end tfrby he came into the world was, tliac he might bear vicnefs unco the ccuth i So thou ihould ft chink at any time when thou arc in any company whererhe truth of God is fpukenagainftj Why (hould I be afhamed, I was torn for this end to b^'ar witnefs unto the cratb* And fo thou fhouldft do ^iDthineaiftions) altbea^tbnrof thy life ihould hold forth a bearing witnefs untd cfae truth of God, thou ihouldft bear wicneis unto every way of God in the whol courfe of thy life. Where are CheMeiY and Women cbac leadfuchlives, astfaeirlives area bearing witnefs unto the tr&tht of Cfarift. ? That is th[e ftrft tbrnp, w« flioukt conlider the end wliiy 4re werrborn as*Chiift didt

Secondly: We maft walkas Chrtft walktd flwill fpfakbut en!y of thejgeneral courfe of the life6f ChrtftJ wenofft do the wil of our Father teadify and cheerfuUy; doifiewilof God^Ifayt readily^ andwithcbeerfidnefs^ farfoChriftdidin9ytflm4o. wbidi ts a cleer Ptopherie tfCbtift^ and applied to btm «n the new Teftamenc, verfey^andS. Toeis/jkl i, Lo, Icomt^ inthenfobimne tftbyVm^tnPprktmofmtf I deli^^t to do tby wit Omjf^odi jMy iby-LMP k v^ithin fnyAjim't^ Lo, I ctxne, i come readily aiOToon as evetGod did but intimate liiswfl to hrim, Lo^ Icome^ ara) 1 delighttodo tby wil^ <>! TiiyGod. ThusKftould4)ewickrChciftiam»hediac{ ftittiheabidethin^Kimought4iimfetfairoto walk as he! wa%ed) chat iSyiffooffas^mrffhey bavQ the wil of God\ tevelMtotbetB, prdfiftlytoMfwer, Lo, 1 come,there! flmildfiocKafgrea(deatof>fWr^ acv hale and pul Men! aodWqmeDon lo 4ie^wiies of dbedietke to do tbm^^ d^ ikiiilc^otiKrwife^ 4jieGe is« great deal a

»75

1

j_i

k- —-^ > r ■-)

do firft CO convince cbecn» and then to gcc up to. thckl coovidtion, buc loc^ faith CbriH^ I comci and | delight to do thy. wil. Q l.mv Cod, yra, thy Law is within my bcarc. Thus it Uiould be concffning os: And ye kn^w tvhat if fatdconcerning Ciit\{i\\nJobn.4t. 34^ Jgpis^aiib^^ my mtat isiddi the unl of him tbut fent me, andtojinifi^ hkwo\% It ti my neat and driofc^. nerer did any man take more pieafure in hi$ meat, when be is a buiag^y>. then I do to do tlfe wJ of my father, be wanted meat at that time« andyetwaMiotbutigry, and be toldthem he hid meat to eat that they knew notof What wa^ his meaoe i it-Wis to feek the converfioa ^f a pooi woman,(hat was thfe meateibat ihey knew not of. Now is it fo with you/". Examinee a» yougoaJong^ do yoB walkas Chrid wa!k^^i ?. are al che.da(ie< of obedience the delight of jrour fool, the J0y of your heart? tsit your meat and dri&ifr*^ fctCh^Lft before yoii^ tjsi never thuik.yoia.do aa Chcift did^, til you. come up to this*

Thirdly- Chrift was in bis whole courfe, very dili* gfnt in the work that the Lord fet him about. You kiiow I be fcripcore faith, that U went up and dtwn io-inggood* . la ^Math* 9« 354 There Cbr&ft went about into viUigcSy.feveral cities a^id villages^ preaching the ^ofpel of4bo kingdom, and healicigevery (icluiefs, aod ev^fydifeaftamongtftepcopletbe went up and dovBi as 10 Iflikt^ ^« verf. 19.. When the mother of Chrift and his freinds foufbt for bim^ and he had beenm the Temple-difpucing. with the Dolors, what faith he le tbem? danotyo^l4:u>p^ that l4nufi,b€ abouti^fiubirs bujmefi h and he wa§ butiwelvr yearea old. Here b anexample for young ooesjbe dedicated bis yonogyan to the ferviceof God wbeiibe wasl>ut twelve yean oU. What faith be .^ doy<>QiDOt,know that I inft be aboot my Fathers bufinefs ? he was dili&M fcop hkjFpuib, wheohe wes hoc melveyeves old ^d CMCtfoMtyM

i*li>Ti

y

Chriftwr eic4mple 177

yopogones^youmuftnot!ookwhat yoorpUy fellows,, do^ ba( yon muft look ac the example of Jcfas Gbriftj if yon go to heaven, you maft be faved by Jefos Cbrifti { now Jefttf Cbrift when be was buc twelve yearea o\i^ be waaqQeftioningand asking the meaning .^f fcripture^ ye'a^ and the fcriptare faith, be grew uftintofawfwitb Qcdandman^ Sothatyou inuft bediiigenc in ithe work oFche Lord, take heed of ftaggtftinefs atany fucb time, fet theuample^f Cbrift beforeycu, yoo nMiAwatkas Cbrift walked.

Fomrtbty, Cbrift, yon know iiow fpi(itual be was ioal bisconverfatfoq, how heavenly and fpiricvalbe wa"!* Iryooreadcbeftbryof his life^ you ftial find^ that he would take every advmntage, when he fpal^e of OQCward ibingc^ro ratfe them to fpiritual fnedirations ; made ^ie of the feed of rhe ground, ccnr.pared it totbe) wordofGodi1iaf.was fown, and the muftard feed to the kingdom of Heaven,^ and when he looked upon the Sky, iberedfiefsoftbatinthenighr, made ofeofthat in tfae fpiri-^uil way. And indeed his teachings Were by «ray of parable,. raifing fpirttuai'med4tai!<icyns from ou t-wardching«. AndxnLukgiJ^ i$. Wb^ri he was bid* den to meat,, be was in ^irttual comnHinicacion tben^ he bad not fucb vile communicarion as you have'at ,meaiea, at feafts whenyon »re. at a feaft, what ratk is ^ ihere amongft you? nothing tt al-b^txitber of the good meatyou have, cbe gO0d <:heafi orelfe fame vile and wicked communication ^ bur ^u Aotld have this thought whi^n you are at table, {muft walkas Cbrift walked) how did Chtfft behave himfelfwh^n be was at I meat f he was tb^n in (pirituat couAnumcattoo, So

\ ftiould h

Ftr»Iy4P7e muft W4lk as Cbrift walked^ that is,unbja* ' mablyy* we muft be unbifttna^le in ourconvetfai icnjor [i<9 Cbcift^^af, In J^bti S. 46^ IVbich, ofj/oK can canr\

UU t " Alf>f/*P

^tm^mmmm^m^mmi^^* )■■ M • . -i ■■

Cbrift 9Ur exam^it.

mticemeoffim? Yon wit firj^~w« cinnMlky fo, "it»

jimpoifibleweihoalilfiiyfo, Ikutyoanuftfetbimlc^ fi>icy^oci by. way of at01 plf, todltisootti^dtfficiiltJLS yoytbtfik: ffWhsed) cowatlrfobtfCMeyottrtieighbofy, as 60 coovfiDce ite» of fin, chat may be; Bot k it ooc nocloinpoflibleachti^for tarn to walk fo as no man caocbar^echcmoffio, perhaps one chat Utcs in a fimi* ly with cben may charge them with fomcbiog, bat thoic that live u a diftancf to charge them, a mait, Ilay^ may walk as no man can charge him with fin. Jladbarj^ and ^\i%ahnh walked fo that none coald accnre them of fin. liEideed none of the Saints can walk io^ bitt the wicked msyaccoie them of fin, bnt who canconrince them of lia^we (boald walk fo as we may be able to cbal-^ lengf al that are aboot .tis; Ui^tme^tJiere are fiich and facb (lindcri) yon may heare ftich and fiich reproaches bntlectbatmao or woman come before me? that can convince me of nn,tbe Stints fliould walk fb, that none 1 ihould convince them of fin. Ic is.a (hame for onetbat I faith he bach pan in ChrilF, to waIR fo, as ifyon con-veriiewicbhimanhoareina day, you may fee thedi-(temper of his he^rt break one Ob, this is a (hime, Chrift walked uBbiamably,this is a beantifal life indeed when Cbrifiisns walk before thofi: with whom they liave to do unblamably, and make the waies' of religion to be ib lovely as none (halbe able to find fault with tbeiD^ as cbey could not with Vuniel ( you know; they did pry into Vaniely to fee what fault they conid find inhimj buttbey coatd find no other fault but that he was too ftrid; K> that fault let them find with us,but we fliould walk^fa as they flipnid not charge us with evil. Oh I: there is a^at deal of power in fuqh a convcrfati-on to convince others, the lives of Chriftians ought to be convincing lives, to convince them that fin^ fucbu that they ihould not convince us of any fin at al. In-! deed, if Chriftians could have walked fo as that men } could not h«vt convinced them of fin, religfoo had,

JmtmttmmmtT-r

*7^

(

^aq^^omvfd tj^ienjc^a^qliii day.

.^

om paMcrp<;apd oMQpU if^ uivvg^itUcf Qf oJ>edicnce» la^ai&/3« $0 Ub^comexuj to fidfilal ri^twufnefi^ Chrift didfalful al rightcoofifie^y there vai oo Dan of] cbelawchatChriftdidoQt {iUful9 be was obcoitotio everything.

OiijeS. You wtl (ay^jrpe cannot dafo^ if not pjfflble for w to fulfil al ri^bteonfwfi^ I but we muft make Cbdft cor Patternc in that, there if nor the weakcft CbriftUo;th.ac i$p but >yiocs>^'ac qniverral obedience^ uKiitisngjCeacctargQAifincoftnuh of grace, thou^ ^ere be many.wi^akocfles^o aifpeatuoiverial obeflieoce th^n to be able to dp great tbingi for God, and j^auke tibernr in any one (Kin^* If, tb|M waft able to do a thoDiaD4 ^^°V* mpre then ever thou 4tdff» and yet didft^ ajlow (Jbiy fclfan any one do, I fay,tbou baJS no fucfa ac jgom^i^tipf tbe fincerit]^ of thy beai;t^ a* the weakeft Chriftian^n U^e warld, cl)atfailed moiecbtn tboi^ fai-leit, and yet ba^ ai» ayrne at oniverfaJ obedieiice, and gtVeanotWjiy tobiq^feJftnany onefin^. It U true, we ace aliSnaeM, Il^utmatk^il Godly mac tbougb never fo fcre^» yet beaUowcahim^^lf in no (in, but bis fcope i/ad^ymciaatoniyerialobedience^ and tbifis to walk a^ Corift walk^, to do al rigfateout aAs> 1 do fuch andfacharigb^eouf aA, I^ butts there any righteous zSk tbacXbavc not done ^ Imafl: do. that cpo.

Seventhly,. QciA Wis |)erfe& in bis Vfay^^^So (tio\x\d W€* Ifi^t VeU u 15« ^ >e bdji in al rnamter of con-^Bcrfofian^ hec4tif(situ mritp€n,^)e^jicbolj,/Forl am l&a/jK«/pea)ungpf CbKiA9 we* muft be holy as Cbjrift mkSjflply* loaTmanoerof Convecfatifw^ that- is, labor lfii;^er&rAipnoEbiolyjaffSf He tsxalUd (bebf^iy one

I.

"■•

.1^

nji mtfiExamfie%

chit bttb cbif bope, (mrgech bimrdferra «s faeis {mttf even ts Jefas Cbrift i^ pore, ^pc thisjm^fHoi^ yen ^mjrians cbtc one'fcriptare more to it, beciofe i€ feemi *hard. In 2 Cvr.y. !• having therefore'.tbefe pro*^ 'vnfesjkerly beloved% Lettif cleanfe ourfehef from al fil-thynep ofjlefi) and fpirit.perfeifkjgboljyiefi; in tbefeare vfQod. yfe ttrtrfJ*tytnc at perfedion m degrect, as wdtiTparcsj look to the top ofholioefs*

*tigbrfy, We tnuft be conff ant in dbeiJIence, be-wrai ronttattrip obedience^ though there wis tnioy difficuU 'ttes4n*hfs way, he went through them al conOantlf. Andforthatyoo havearmoft etcetlent place, that in* decd|)Old?-fortb iheparrefrie ofChrttito us in biscoih ftaficyofdbedSenct.irtdthatiJjn^^fr. 12. i. Ifboi'^ 'fore^ fkein^yaim alfoare compajfedabout 'with fogreaid ciaud of p^hneffei^ let wrlaydfiie every rt»4?fet, ani tbefinvpbicbdatbfp edfi^y hefettr^,^a^id kt usrtmmtk patience fhe race that is fet h^foreut. Mark, what an example inhere, that vrc muft lay afide every weigh^i anyfbiftgrtiatiiifidefsnsin our CKriftian race, and the finthat dorh foeaOly befet us, labor agatnft tbe iff-bred corrtfprionbf our hearts, and roti the race tbatii* fet beforem. Our lite muft be as a race, and we maft runtniti^ andtboughwe mcet.virtth roanydifficultMi andictteabirdTace^ yet we tnuft run and bold oot^ why To/what mieanes is to be ufed to ftrengthcu^onr hearts? atverf. 2. Looking unto Jefus the author and finijher of^oitrfaMx^hofor ttje Joy that wMftt h^ort bim^^enduredtbe croff, diffifmg tixfi^ame^and kf^ down U^'tbe-rigbt bMd of tbe"-throne of Qod. As if he (honld fay, you Chriflians are inyotfr Cfaiiftfao con* ver^tion nouGir walking m the waies of holyneff, aid youarercmitin^rheraee^tfatieadf to eternal life^ but 70U ipe^t w'tc'h'AVany, dr^cuktes, many troabIe99 many 4tarcl things fn the way, Butyet be not faint, go on, ¥tin;ad9 neveirleave til you come to the end of the nee,

(

Why I Looking unto Jcfus the Author arfd Pinifher of your Fairfi, vrho for the;oy ihjc.'si'as Tec teforr him, indured che Croft, dclpiling- rhe fhame.* • As if hi? (houtd fay^ Cfariflrhad a^ harder v^oik to go eHtough-chah ever ydu had, Chrill mec with more diflScul* ties than ever you did,' and yet be went thrctiiqh and^ eonciiiued cu the end, and now is fee down acthe Throtie of cbe Ma;efty of God in Glory. And lo do youj^ when you mecc with any difcouragemenr, cbnfider of the /by chacisfecbeforeyou,. andpaischrough (he trouble and'^ difficulties Chac you meet withall, pals through rherh alt, And then uifobn 17. when ChrifV was to go ouc of the worlds a liccle before h5 wencout of the wdtltf vcrle ♦.-faith he there, Vatbef^ Iban/efinipy^d the tvat\ i»bictj fbaugaVeft me to do. Oh, this i$ t bluffed comfort that wih be to al the peopleof God^^if they fhal be able co fay \^en they are going out of the woi:ld. Father I have finiflied cfec worlcwhich thou gaveft me to do. Now' chou maffV count diy endtomforcable indeed,, thou maielt look up* 00 che face of death wkh joy i when r bou fceleft thy bo-i dy gro'w weaker and weaker, andthe Pbyfittan dels CHee tfacce is Utfle hope of ihee, and thou lookefPdeath in tbc face, thennfchou can(V fay,F«her I have finift'ed the wOik w^b thou gaveft me to do; r hou didtt fend me into tbewcridfordichandfucha work, 41^ in thy frrength rfet Abdut fuch and fuch things,* and chough there was .rtMBy weaknefftsandiailingsinrmy doing W them,, yet ducougbchy mercy i4iave finiflied that wcrk-Si^hich -thoci gaveft me to da

And here is another note by Fhe ^yv it is a^^ifr, Gods work is a Gift; fo that we are to look upon^ods work^ HOC as a cbingweareboundtoionl^,' bixasa €(|fr, as a jpciviledg, ami fo to apply-our fiflv^s to the work,. as that we may fay. Lord, 1 have finiflied cbe work theu gaveft iBe C9 da 1 would apjpeal unto many of ;you,. that ilKQV^diepcovideacemGodai«bef6techeLot^^ {up» - . pofe

mmmmitk

Mtt«

^M^

iBa

C&ri9 9Ur EsfM^k,

_i

I pofe now vreiie cbc en) ofyouc cioiei lee ^vecy foap tfii wqman trice chb SGripcure, and kjr kf upon his idl her own bearc. Suppofe I ure^ co die^ and die end of ray time was come, could I be able co fiy^ Padxr, I have finiflied cbe wock which choii gaveA me co cfe io thb worlds che wock is finiihed through thy mercy, diroqg^ cfay Graceil have finiihed the work as VauldmjiQjLlum 'fou^t apood figbt, Ibofue finip^ed my courfe^ I hawk^ . the ^aiw^ benceferibk laidupfot me a Craom oflijitl truly, ifcheenjd<>f many of your times Ihould cooie^J . fear leaft many of your confciences, if God IhouU'b^' piea(ed caawaken them, lyould eel you, cbac you are CO begin the work that God calied you into the work! to do. Many of you it may be have lived twenry, foctj^ fifty^ years, and you have done your own worksj and n* m(hcd chem, but as foe the work tbac God gave jrou a> do, I fear ic may be faid, cbac you are to begin diac work. Oh, remember this likewrle« you thac are be» ginning in the waies of profeffion^ God is beginning co / fee your hearts towards Chtill and blefled tS God fiir ' tbefe beginnings, I bucgo on, goooincbefegoodwaie% thac you may in the end be able to &y, as Cbrift, 1 bat iiniflied che work ihoii gaveil me to do.

Ninthly; Chrift was faithful in his houfe as 9ftf|2/ was, he was THE Faithful HighPrieft. So Ihould we

walk as he walkedf in being faithful fo God, and CO men.

« Tentbly: Chriftfqughc che Glory ofhkfather in^Q tbacbedtd,in7a(mi7.4./aiesChcift cobis Fadier,! iMveQlonfied^eMtbe ^^EarA. So flioukl we Hrak as he walked inchis aKo, jiimin^ac tbe^ocy of God in every thing thac wedo*

CHAP«

• . -■— ■ « ■—

** m

183

CHAP. LltXXIlI

4

Two^ftf rftinfarmet <Poini. u Of 'ttumiliati^

m t

APPLiqATION

NOW from hence then we may learn chefe cwo pore i* cularUfet. r Firft: Thac cbere is a ^Mcdeal of caufe of humiliry incbebeftChriftiamalrhedaitt of cheic livef^ lee Men and Women walk as welas cbey iaof yec chey hare caule I CO be burbbled^Why ? Becaafe chey come fo Ihorc of che ir pacterp^ the beft orSamcs^ Ahr'cwam^ Ifaac^ and Jacob, and al che Saincs, Harcy ts, Apoftles^ and al the Qodly chac evfcwerty I fay chey have caufe co be bumbled as long as chey Iwfj bepiufe chey come qoc only.flidrc of r he rule, bucflioccofchetrpacFern. W(ien many Rial chink chey

IJiare goccencpfome good degree of GodlinelSy and now chey may ftand ac a nay^ Oh^ chey never knew fir is to ibe feared^: what Godlinefi .was» chou muft walk.as Chtift dkiy Haft chou goc to ^by paccern \ co chy exam* pie ? if nocycboujiaftcaufeof humilicy as long as chdu liveftt chouihoiildft be humble foe chv fin,v.Ohj tc it a ^ viklipZlciDe CO cake off people from wing humbled for their unsy chou fliouldft be humble^al the dates of thy U&co chink t£ this^ chai: chou comeft fo fluorc of thy ipsctem* •. .

APPLICATION it

M

Seaxxfly: Anocher life chac we fliould Jearn is this^ ^diaccbeQoefcaiQly wcxaxmocbe coo ftri^ in our lives), ifdwC^chiogiheiOi Whatihalbeoooieof cbofeUen and :

" Co ^ Women \

i m P

Mr

^^omen cliac we may chink be coo ftrift, and coo pcedifi Wh9c needs there be fudi a for, canaoc pebple. be CQip< j cenc fio livequiecly like ebeir Neif^hborsj^ and do as ctek Neighbors and.otheir^eH do > dl^ ti^ocsirnal maoj rbe Scripcure cequkes of cbee chac thou fiipuldfc. H^Ik as Chnfc walked, thdu tfltmlcMc labotdd^ec up w the ex* ample of Jcfus Chrift'i and co pis^ge^y ftU> even as Cbrifcitpure, choumufcmake bjm to be thy patreqii and dbfc chou cvf ovk df fmecikf^fk ^vii fcriftoefs^ furc-|

ly, thou knowefc not the way of Gody ic k a fign Godj bach no^ceve^Ied^himfetfto^bee/tM cbdisr baTrAp 1^; nor portion in the waies of Godline{$f or^ pritrii^m the Saints, chaC chou (Kouldft hffv^fach a cb6ii(^ ici; thy heart, tTpe^iaJIy, if cJuwfliouidflre^tprefric'wl^ tbyj tnouch, ^hattb9re'c»becooiuuch'ftriAlitfl^ 'MecfaipM this point reay belp^infir «bi^ cenpUiiitdR, wlfae oeeil^ webefodrifti and cannot vk$ be<coneeHe todb ai^o^ chersdo, and as^ouc Neighbors* do¥ and lcne>i«^ afb^ iwardschou-wilebarveoa^Kcufi^ ifGbd^l GftlHiieeco>; acctjunc, andaskchee, Whydidti^iiota^&oo todte? it! cbou (houldftanfwafr, Lotod, I dld^lSi Itoifiy eebetsl dtf,i vs^my Nei^ors4id/yea^ andl^]?dktMM;^^iair Ibiae th thetfs, Would^noc^ CMifll 9toft. cby^ mouth' wdtU this ?' P(d nocyou li^in fvth^ pkoe^ wbece ytfu bM-focft^a; SecfUQn preached^ to you> thSt^ yoii oitflLC:CO'\raft ai Chrilb^alkedy »dr(^c ehd exampfeof Chrifc:be(btfe youH I>dnutf)^uh0ac,'thii?b)y-Sonwa«eO'te j^ paccern'} Oh 1 bow wilfiMn^d Womenamoutfat be feofli Mh Cher day? andthdH^^Ibefbecbyotai'liCiibUiTez^ inedy(iiii?heatts$ and miike Gbrifcthe pacciff o of yboc lives, when you arejibouc any thing tn Che woeMdraft bonoei'think. Would J[efu« Chrift do thus as I do ? would JefmChriftbabave^iifnfel^iQ^ay-Faaaily ai I do^ a* mongfc my Neighbors as I do } if JefusChcifc was co be M cxadingt would.&e^ walk, aa I do)^ fhii Mibiifat %e a ^ghcy betp,: ^ivhen^^afwaboftcoiy^bcngf^tar* «ni' cxnC^

di

rrr^ - • f - *"- ■-' —r

'do £bu5T.^cmj«r Kroiiity cJ^ypiu ?Few«jf« inpwts, and j npf .ab> to f\pa piic a feyptute^ 'f6i[,qypry tning, that (bouldtieihe ruk ofalyo^ria^ioos^.wel biichere isa ruletba&>wiUv:lp yoLi/you tHc.are w,^ked;, you orf^ w^ak^ ah(l catH'^Qt read the fci^iptucf, 9pd underHan^ 1 tfajtigs ai yo\i d^flrPf y elmake ul^eof ebb one i\ji\f in y pur 1 convwCipop^;^ \^heayauateta4 ft^j^ aniddoxio? kuo^y wh?Ltfp;(toV5tii»nKWH^ Wvcs, wJtiat wpu^d J^fus

CDi;t((doi|ilwli^9reu be were alive upon die ea^ch? bow would Cbtift de^oieape faiiDfelf ? Many a man wil ay out, do£h£U<^r(p:uVurCc];ct]^^ fiachand (uch cDings

and jte jwuWQofiiepQe^aAtwi^. .^haf. w.oi|Tji ^J^wsi Cpt ift ^P^ifbctw^fjbpiklijjfccb jjn ^6t\op asyoju areVM^jke ypiij: «»fcieji^ vba}:, pe^di Vf^ ^f^ei^reinerpbei; thi? i;e?:t^thac

dataDideth inhini muft walks as he walked. ^And (hvP I have dkMie wi tb the General courfe of cbe li fe of C&rifV*

<IMluee tbin^. C c 2 • 1. As

•to

iS5

Chrifimrtxmfkm.

L K% firft, The bo well of Chrifts mercy fhoaUbe par imitactda m G3d iflec forcb co b;.oac pacceroe, m^ mtflbi mercifulJt our father h merciful^ So Cbrlft A^aldbe but pKcerae« la ^it&. t$. 32* There n chebymr^tsofmercyinJefaiCdrift fet forchas t pit* ceroe. T^^n J^fni caUs bk difii^lei Hnt0 bintj and

bjvicohiirwiiwitbmtnoi^ tbrte.diys andbjvi no' tbinp ^^ ^^^j aid I mil not find tkioi a^ay fajiiw leall t^^/faint in tbs vpjtyi He ftw a mttlctcade» aodTbave compiffiiaon tb;ai} faubhe* And in hn^^ ip. 41. There be bad coaipilIt>QU^oa their hodlest alchoagh Chriftv7i5 poor eooagh in the world* and they bid titde eooaga to ty. of chemfelves, yet Cbrift bad coQ-paifi >n oa cheir bodiei, for when ubrift came neare to fernflile/n^ he fel a weeping, hf w$p: ont of compa(&< onforthemiferies chat were lik^ (o com^ iiponjer;^*

BttC eTj^ially cpofidec the \sffe chat Chrift ted co fouls^and in chac we fliouldimicace Chri^^Iiii^ give yon ba; one noc^bl^aod faqa)afit.4cctpcttce9 chac fliewi cfae abundance dfC^iiiE^ibn due Chrifthacb CO roub^ and

chac is, in Ltic^^ 6. X2.. There you (haliiaT^cheftwr aboutChriih feodinf; focch'his Apoftles Co preich. ' h catK topsft in thofe dayef, that be vpent oHtintaa mokntmm to fray and cMtiwied al tng^ in frofcr t§ ^odn Vitti\t n cnipmiccec that ChrijI went oii: cq jgij^f aQdc<)ti:tmi^alh^caii pray^c Co &od ? l/ITqatb die bttidon ^ vhacirai co do die nex: diy diat Chriil would roobinue al n*^^ cogecher in pcay erfai trk the nexc Wvxds, diicfollow invecC i)• Anawbinitwxrday^ becaBidi tobimbiidifciptef^ a^doftbem becbofetwdve wboml 'Sjibe Mtiid Afoftiet. Tfa^ "work chache wat coda die «xt day wat to cboofe Apoftles, to pcovide oiinj-

fiiecifoc jpoorbec^i

fioQ^I unco chac wat cbe

Qf^ttji fig' example.

i

I

wockcbic be was to do the next dav;. and as a prepara* ^ cioncpcbtsw(Kk, for che choice of bis difciples| to fend chero CO preach foe che coDrerfion of foules, Jefus Cbrift" Spent aj cbe oig^ in prayer. We ace caught by this ex«^ 4nip>s CO have a high efteem of che minifiers bfpdd, bowfoevec many people ticcle regard che preaching of the Gofpely andcheminiftryofcheword, efteemingof icas' a maccer chac mighc be fpared, buc you fee by che ^x^m-pfe of Qirift, whac a high efleem chere is ca be had o che mioiftry bfche word^for when Chrift vascoappoinc midiften co preich^St chofe chac are ipinifters of cne||c^« pd fucceed chem tnthe wotk/hough chey do nocfuccced chem in noaicer of Aooftlefhifi, yec in matcer of difpenfa* cion of cbe word and Cicramencs tbey^ Aftceed them. Now! Cbcift4ooks upon it as a maecattfgreac concemmenr^in*' £6aiucl^ chat lie fpeoc altheiHr In prayer before he Aofe bit Apoftles to go co pceacn the word. Afid indeed wrer flioutd any mtnifter be cboTej but chi>re (hould be mudi prayer before ^ never (hould a people dioofe a mtoifter^ buc chey flioald mee: cbgerhei> and pray! iDU^f arid chofe roiniftert do mbft'goddji thac come wi^ mkicb prayer^ we are caught 4]y ChCift'chus co' do*'. ' ■ '. "* • ^ ' •. .^ .. . .^ .

And cbialikewife is an example for us that upon extra-ordihary^oecafioti^ we fiioiuld be long in prayer* Wbefe<^ as Tome wil inftance che fli6rtnefs of cbe prayer cbac Chrift ceadhech, whcnai cbac irbuea patttNTn^ <he feveral he^ds of prayer} che cencomimnden^ti are bucfliotc biit ch^conciin manv hofidredsof ducies, and fo that Wbidi we cal che Lords prayer^ contains abundance of o^ dier ^jngV and when we pray chat which isconrained in t2i4!tprayer^' and intarge it, chenWe^dopray according co Chciils diredtion in^hat. Buc now here you iAve che example of Chtti^ praying a whofe nighc cbg!(cber/ochac u^ exctloifdinary occanons^ and efpecially, when ic ^ ooncemes cbe good of fouls^we are oomanded en concinue

Chrtjl Up.ex&flkH 4f^0frH»

•i

long in prayer^ alnigbc^ndcjiiyiopi^^fuv <

' Secbndljr^ ]bcfajicncx^bke]aii^ofCfa(ijOt^^ WttmA walk as be walked to Ipve uoco bur ^oequi^f CbdHii propounded as a notable exampje of jchitcwaodlPt^t j^$ & ISi^tb. 5. 44. Qurift'Chcre lav|ss thja^m^v^^j and kit tbeddRxioe ctec Cfartft ceac.b<i(;b cojoye our eoemieSi And his e^^naple it fee (oi$b erpjsq^ll/ in JLukh ^3* .PH Foct^e.wtayqiTcbejr a;ucified£ia)»Mpcayes^£<ir ^ive themjf far tbej^ Ifiow jsol ndfatii^ef ap«

> -i

9* .yd/i Chr^amfoUow hm^^buh

Umitatians,

BUciiovcocKivccocbenexcpanicuIirs M^ftfcW of (lacfetaCii^ft is,co )bew,,wj^ai a kiiidof'MCttqi Chciftis th?ifIf^ihqiiki^pw, jiljid^cbe re^itoh ofjCipHkl rotoferGhriftsiKWtesa agaip^aloc^fpftccerqs yfiiKfi;^! ?ver, Ghrift is (ti^ patera foe cmic wayopg.' Ttee |Mf lerecalconftdeca^ion^incbe e^fcini^les cljacjn^ iMlo^ jsac maltts exaiBf^ff • co be e?ecy poweritil tp dqiw pcOM ifrecity tbff« aoe ^ipe fores 6fexa(np^s^ tbacaiepie noft^ong ,^.pQCjenc ^^aniples 19 cne WQt)d. VM /^hac confideratioKi chece i^ip eicber.crf rMc^ .vc.(kii| ind4c ftiUy inGbriaj co ^llow tum» apd quAe j^ V'

looucexan^^ . ! 1

Firft^ J

' ■■■>■■-■■ ■ I I I " l ■■ I - ■ —-—-■ — ■

€hr^ Mt e^ceMent Pattern.

Ficft^ The exicwie of greacmen^ is i vety powerftjt

I pie of die King^ men goaccordiog co the example of Rich

j iim^aiid>iioGb'OMi« evcsry one fuce thtmldve^ according

^GOAeezample m gpeacones, aallold'yonbefece ofrhr

e»Q9pleo£wikrdiubr, totdM^htr oeoc ibmewhac afide;

' ^Mid fogreatooti^ chough their cxicnple beoever fo iU^

yet peopkwil follow cbea Now wilche example of

IBoeKORcrfopceraii, wbac then ihoukiche example of

Jtfiis Chcifllriiac is Gad bleffed forever, who rhcugbc

tcnosabbeqr co^be equal wkh cbe fiaTther, M^boi^cbegreat

Kii^B^lfifiB4^a|Kii/>i«lofl^ chegreacKingofhit

Gbmih yca^cbeKiwofiiatiotiscoO)* Jefti^ChrHI chae

i nsJbmgmh^tvsm \mM locfeac ffeacM&^aketheexam-

IpleflftJcfuiGbtifk

j . SmoMff TbcMOBple^fwitemen^ti^etifoefacofce

ifiaUiWed^ j£iBaDbeleacfied'aMi},akl'^fe'm^wecfamk

I ic good CO follow dieic example, doihin6c^ Aieh a one do

* io^ cfaibi$«o.'undetftaoding4nao, afid^wife mtn, and

.|ri»|0»Ms.wbaikhsdiidi ^ unelyif chtf olMmpletpf wife

■Mi^c Kbtefdlbacdixbeo^ia^ample of Jdus Ghnft

^ttdlO0tcberiatiidolDof dK<8cber« And irit iaidin CoU.

I ai^7p Inhm4rtfdf.Ae^dn^^{^tbB ^ed-bead y&dity^

Jlndin wb0lnarti bid'^tbe^ treUfkres oftrifAom and

J^ipi«4fl^/*£btfie{)^9^ iitaabave cbe creato

•McblanoiHAig^ and .cbe fulMb oP the Godhea^ dwelt

JmlU)i:imfaifnif-:cfafn^^fiKeiyhU example k cobe fol-

\ Tbicdiy, The example of Good'^mefi^ cbac ufetboo liaiMk>ir<d«ttdx, cfaecbiii agceat dealctf power-xnrcbe tm/mifit^ (bfifeciMD^ci .acfiouQC- ce be ^gpod men. In ^4n^s^ 9a»;il|uir(t)wr i90ayeft^aUi^infhe vcrayerof

! MBfllciaiieftyipBmJIpitf andpowerful with men. Now .jaiNiCiniampIefKK^ cbeDAvbat ftouid the example of i J^^^fibftftte^^ocbeiBlthe'lr^ cK«

'Jho^;Oi^iai^6od» Jcfus.CfariftUii>biabe^Mtng^was'h6ly: '. 1 indeed

\

Qfrifi M exaUtnt TAtem.

indeed lie ttrai boly froiivdie' very woiriby and io hii Kfe hcAys andchacmf hk exampkbco bem%^ pRva*

Fourthly^Tbe eaiapktof fuch as have itlMkMitoiiiy I doch roiglicily proraily aschaejuiopl^ofpaiaictforbciB I Childcen, the example of one broUiec co iiiocbcr, ck iXimpIc of kindredj achiki vtl bemdyco foHoar cbe example of hkFacber, Qiy^acbn: didib, wil befii^f if acbildhe^cbisfacberfwear, hewllearacofwcar, ifhe hearbiifacbecfdKiiac good people, heWddofiEH ii^ fees bis facber 0:oar (toj^n^ bewil do fotoo. Tbaas* ampIesoffucD ashave celatioQ co us aca4recy pcevakoCi now Tefus Gbrift is io relackm cp i% foe be v^aXkd^V^ rverfaJUngVatbert hftbonxMm^ aodbeisoiirfaRr cber^ andwearebiMbrentogedierwichChriftsheisour elder bcocber, be is our kinCmn^ «re are in die nCaicf re» lacionto JeiusCbriity andchcfeforeweareroioUowlii paccemaodexaoiplc. .

Fifthly, Tbe exaoipje of chofethac wt lam, dodi fofk CO prevailmudi, ifcb^cebaanyinancbacwelove we fhal be ready Co do as be docb^ and foUow bit pie, love isami^cy drawing acgumcor, cbe ei of fucb as are our deareft friends wetril foUow, wt inl noc follow che example of our enemteti Now wbo do we profefs more love yoco Uieo unco Jefus Cbrift I iris ! he (hac (hould:be axxe lovely cons iheo at che wodd^ ^ more chen cen chouland, fo thefo^xorei filicl^ in CmL 5. 16. tie^4ir(>fetberLoM/jf,a0dcbeceforeliBexMp pie is CO be followecL

Sixchly, The examples of fuch ai wedependmnch iqp* on, and expe& co receive much goodfromy doeb naidi

prevail if wehavedepeodanceuponwy meat wcwdfiiit ourrelyesmuchcochem» becaufe weezpeft umdificoia cbfm. Now upon whomdo we dqpend fo mudi, fiDdm whom doweexpeafdmucb asfrooJerusCbrsft? bis hechaciscobeourjudg, cocaftourecnnvd«Aitt% icii heco whomalibingsincheworld iscowmtedbf tb9<r> JL . dw.'

••'

z-^

Cbrifian exalUnt^dftern.

i^t

diti^kisiietfaaciscurSaviour^piir Rcdeemer^tod k is he| ciiacivociire^diepftcdoQof oiu>riQi,aDd cherf (ore Uifex'-%stp]R iliould pcevail more then any example whatfoever. . foveofibly, Sucbkind 6f men as^te luccesful in chei^ uraieti iv^ ufe co follow their example a-ucb^ vben cbcy | prol|)ermut?h in what they undetCake, (heii: example is made commor\ty.as a pacrern : Now che gcod pleatuce ofcbe Lorddidp^oCperinchehaidof Chri(h in^/^/, ^Oi. andcbe iaiV.. Ckcift hack gone through che great eft irorkeschac everwai, and is now fee down at (he right handoftbefacberingiory, audchrrefore his exan^pleis to he followed abpv« aloe be tr« *

Eighcly, The example of fuch as are pcof cunded to uabywhexs^ tfeat we ace taught to follow, that are, (I iay) propounded CO us as examples by otheu, (hac we itetafighc fron^ouc child*hood to follow -, if is be an ex* Ample that wq fepxjur ftlvei, we aie ready to follow that hue an example4hac we are Caught cofollbvi^. that is prb-pouod^dcousjisarule CO bur lives, ihac we wtl follow fittiehmore. If^he Ptthpr (aiib co the Cbild, }qok co £i^a one, and (ee what be doth, and follow bis Ex ample^fbts prevalies much ; Now the Example of lelus Cbriflr is propounded CO us by God^ take in ihac thele cdtifideiacioas*

Firft Tbac it wasone fpccial end why* God did fend his Sen loco the worW, chat he might be cLt pattern of beilineri uaco^he world, and ic was fuch an end, tbac tb^ chat are Sociniws tc ts one of cbeir tenencs,tbcy fay, Chiiftdid hoc die to ranfom us, co redeem us, hue CO. be an example to us , dnd Chrift did noc die to fulfil che law for us , buc co be an exaoi* plecouf, bucnow^hey wroc)^ usabd€brift too co affirm chac be was only Ca^ buc furfcly ic was one cud why €oddidXead.hkS€»nincoche World, riMche might be apaccesn cotldie world o£holio«&j the Lordfaw tbac bia word wasiMenoi)gb;i94naJleaLc wisTowid^^ tt««t iioc«iiov^ for bi«itacoinaiitKl meuaoi^ hf^«

^

> 1111

191

Chrifi an eoccellene Tattern.

and gWe them rules of holioefey but faiii he, cogedMr wicbmy word, andmy Commandi 1 wilierid my Son inco cheworld> andhejfhalbe cbeg^e^c pacrern to nieo CO walk by, now this is the end thac God feat him ipto the world. ,

Yea, and Secondly: Ic is the; fpecial ceafan why th^ Holy Gboft did foiniptre the Pen-men of Sctiptur^ to indite by them the life ofjefus Gbcifl', Why is-ic chat we find thelifeof JefusChrif^y {o ptm^lually fec.ft)rtfa in Holy Scripcure^by the infpiraclon of the Holy Ghoft, iti making uTeof the Pen*men of Scripture Co indite hb life ? ic is thac ic mighc be apattern and exampleto lis;

Nincbly: TheexamplesofchofechaC we find others dofolk>w, is very prevaknr, when we fee an e^mple and we fee a greac many to tolkiw thac example, vhca the motlmen go in a way9 the way thac dfioft men do 6#K low, ch^c is ane^ample thac is mighty prevaleoc with lis'. . . . ♦•

Objelt. I but you wil fayi ^Ht ffcmr to fail fcanc^ theexampleofCbrijl^ mojimendanotfoiling, tbaibUh^ 4erf many from foUomng it.

^nf(»% Therefore for char.

It not mofty yec multitudes do follow that, a gteit many do follow xbe example of JeTus Chrift» all che Pa« nriarchs before Chrift^ did follow what was reveakd fho&ldl)CofChrift^ and Che Prophets^ ancTchtf Apo-ftles, and Marcyrs, all chat were afcci: Chrift, did fee the very iife of Chrift before them as a patcero, the Aptv iUes, aod Martyrs, and al the Satncs, cfaey foltowed the -exampleof Jefu!5Chri(l, and therefore. Is ic nor pee* valeoc ? I biK you wil fay; themukiciidei and the moft peopleoftte world do nor. Truly we might ajknoft vienciire upon cbis. Are you willti^ co follow^ co <b cbac cbac moft people do, ftkh an example thac moft peo» pk 10 cbe world do fblloHrl I, you.wi{ fay, cbacwej

ilumkl cbHik were wel and fafe, now it mjghc be made our, chac according radrisrule^you are bound CO follow Jefui Chriil, only uktng ic widi fuch a Iimtcac]on3a,s any larife man tn the world would, grant, as chm, I would put it upon the moft people in che world, to do as mod do that knows Chrift.

Renienabec, F^ft: Wewilnot cake thofe chat never

knewbiniy but che moft chat knew CbrifV. Buc you

] wilTay^ we wilcake chem. Wei cben rake cbofe thac

^tc the moft underftanding, cbac aie inli^hcned and* that

know tefus Chrilh

And cake ir. Secondly, wicb tbiiltmitarion, chat any wiieman would grant, and chac is this, cbac lock wbac cbey do when cbey are in cheir befc mood, wh^n cfacy are t!N^c CO ;udg, as now upon their fidk bed?, and upon their deathbeds, when they are moft fiC€o;udg what is be(c' CO be don^, and chen we may vencure, do buc put in cbefe cwoingredientS) chefecwoconriderations, and then w$/ may venture CO do as che mofc do. That ii^ take*men chac are buc underfcanding, andenli^cned^ though they be not Godly, you wtlnoc cake che rout of people cbac know noc what they do, cake but che men thac have buc undcrfranding. You wilfay, ifyoutake^he learrjedlc men, weknowwhacchey do, Ibucchen cake the. other ingredient, cake chele undericandiDg men when cbey are beft able roiudg^cbac is upon their fick beds,8(^deacb beds, when chey ;udg inlparcially, when they are in che belt n^odj andchen you wil follow che nioir. For I vtK^y beleeve, the befc underftandiog men, chough cbey have nocGrace, yec.upon their Tick beds, and death beds, Whenchey are in cheir befc mood, and fitcefc co iudg* they do approve of che waiesof GodUnels, and they xio wifll chac they bad gone iu thofe waies-K Now V^'il .noc any wife man, thac would make chts a lule to foUoWi he would choofe the malic underiuhding men,' and then he Iwouldchod'e them out when cbey ace in chetr belt iic, • and btlc mood, Ifay/cboole buc out die mpfc jyinderr

Ckrifi the mojl ekalknt pattern, -.

Ifcaodingben,, and cakexhem upon thfir fick bed*, tod d^ath bed?, and cbe mofc mendo approve pi the waics.oi ^ Jcfus Cbrilc, and therefore his cxanijilc is to befoUowed^ fhus you have the feveralconfiderucions, of wban thece isinanyEximple.chatmayaiake it pcevakm, andrw find K CO be in Jelus Chriit, no\^^ then l?c usoiaicehiiDCo. h^ our Pactern. ^

CHAP. LXXXVI. i

- •

further ^\eafony)^by we Pwuld iiijh Cbirtft cm <PamrHv kf. I. Cbrift ktbabeji /Eram^' 2. Tlj>e triafi honorable ^vample. ' 3* ^HihtW mofifdfe Sample. 4- 'He fs tbs mo{l unerring Example. 5. In foUowing ofjPhrifi xre/c&iv tU^atber. ' ' I

•:-:" • ' [

Tptfrthet Rfafont rhtt wil folloMO from chis^chac Chrifr'

J^ (houldbeourtatcernare. !

Firft Chrift is the bsft Example to follow; and « »

out witdom not co look at examples chat are below us»;

buc at exaropielthat are above us. ^ Ic is chat, cbat oou-

rifiiech m^nv t)eopIe in fecuricf 5 and makes them go oa\

in fucha duiand dead way in tbeprofefTionof Religioo,:

becaufe chey look at the exaniiples chat are below, wber^{

as we ought co took at examples that are above us^ not 10

pleafe our felves in chi$,^ chat we do more than others do

chataire beneath us. But to think. Are there not fome^

(hat docnore than we^ tbar^re above m ? we are to let

before us the higheft example^ Jefus Cbrtft did lb.

Secondly: Jefus Chrift is the moft honorable exam-

Iple, it H au honorable thing to follow the example (^ Je* luiChri'ft. ; ' • Thirdly, His example is the moft fafe exampk^ tb^ i& no iuch fafety in following any example^ ai co tpllov Jefus Cjir^ft, he istheAucheacick ex«impb, beis theph

rtMa^^aa^lh

Cbrifi the kfp£xampk^

fl^^y Exampfey ^ if tliefirft copy afof which our cor piesfre^obed|au^n« y<?KwmeCUkbO'4W/0^1/(^N hwCbriflp in r§. €^. ii.i. He is the ficft copy, the Auti^eotick^fopy) and after his copy ai other copies arecot)!!drawi)^£pwearecaf<41owhiseximple. . |

Founhly, He is th^ mpflt Un^iting eximple, bi«ex-

, ample is wicftpuc ffrrosr^inche following ol: men there

Imay bedinger> yea^ qfgopdmsn^ in following cheex-'

ample oi^.m^acha£ come neer to the truth ffonijeciroesj

there is the greaceft danger in following their example,

andiodeed, chofechairare Godly are in theiiioft danger

by their Ei^amplc, yoip Godly nien,chey are pot in fuch

dingK by tte e?«mple of the prophan^ nicn of the w#rld

tdsy do nocac al move them^^bac iDAKe rhem loach rhsir

waies, to fee what thejr liveftare,, but the danger of Exr

ample, it is ininen.thaccoaie.'fiQareft tothac that is right«

As now, if fi man be traveUing» and there be divers wates

there are Come waies ttrip aren^ppoficp to the place ^herj!

iKgoes, thereisnadaiigcr^iatbeJbQuld miftaketbere,

but there are other waies that lie very near the way that

beistogo, there is the danger thathe (houldmtftake

there.. Or if we were going in a way, and look at a dial^

and wc guels at the time^ and^peihaps the d> al goes feme

what near, wichia hplfan hour of the rime, iuppoleic

were feven or eight a clock, and the dyal were fonaewhat

falfe, we might miftake, bu:nowifan[)an be going along

|8c(ees a dial two or thrle hoprs froiu the time of the day,

that would not d^ceiy^ hjmi a dy^ that is but a litde out I

of the way, may d^qeive hixn,but no dyal would deceive

him that were tufo or three ho^yre$ oyt of the way, chat

(koidd at eight a clock ftand at twelve^ that would not

id^ivebim* Soiiipanthatmakespcofef&onof.religion^

Itfbe feeama^ ??ry propt^ne, ^nd ungodly, and very

wicked, hecatesnptwhAchedochk he knoi^es he is out

• w the way, but if he fee$ one chat makes a profeiTion- as

wdbch|md walks very near (he rule^ this mans exaai*'

L 'L pie

— X

thrift thehefi^Aftem.

lemay be very daDg^row. As Ic is a nocable example bat we have inihe i. 9(iw^/13. You may read cjie ftory c your leifure, where therew4& a prophet 'thac God did end* to propbelie again ft che altar that Jerthoam fct up, low cbe Lord commanded tbis prophec he ihould «cc eic >read ac che place, im Oay ac toe place^and the King and Hs Courtiers came to him^ and would hav( him (oftay, tnd eat bread^buc he looket upbti them as rutRans andne* 'er cared wbac chey faidjbut now chetecomej an old pro* )hec, and profeffech himlelf to be a ptophec as wel as he} tnd he (^omes codraw htm out of che way,8fhe perfwades he prophec to go and eacbead, buck cpflhim bis life ;hoi^h,foi: a lion met him and flew Him by the way as be AreRc, becaufe he was deceived.1 quote it for this purpofe, CO fliew,chac the example 8e councel of pr6phane ones are noc very dangerous to thofe that make any profefiion of I celigton, but chofe chac comeneer them, you muft cake heed of them, lea ft chey do deceive you, by drawing yoD out of che wa> / buc now che example of Cbt tfl is ooerr riog,you fhal be fure chac you canaoc bedecerved in wal* [ king as be walked.

• Fifthly, In following of him, we follow the facha: likewife, we follow che ex4niple of che father, foirvrfaac wo^ke be hath (een chefacher d6, chat he hathdonelike* wife,andweknow, icwilbeour happinefs in heaven to be like Jefus ChridiSUrely then k muft be our bppinefs here in this world cobs asiikejelus Chrift as poflibly w^ can. In this 1. Jobn^ 3 %. There che Apolllefeu cue the happy eibte of the Saints as chey ihal bo in beaveni and makes it Cobechis, ThaC'we fltal be )ike him, and {ee him as be isSB^iloved now tveare tbefonj ofQodyOnd it doth not yet appear what wejhal beJifHt w^kjiow wbtn beflyalappear^ wejhalbe like bim^ far n^tfijalfietiim <nsbei$* Tbacisou^bapptnels hi heaven, chac HrcAal

thrift the heft Tdttern

197

ht like CQ J«fus Chrift,now mark wbac he Tairb upon thiir^ verf., J. ^d' every man ibat baib thi/ hopeihbim^ pmffetbbimjelf. How > ^Even af be is pu^e. Eve^y ooe that haih this hope, that he Oiai be like his JefusCteift, and <bat bis happioefs in heaven Ihal be to he like Jefus Chrift, he doth now make ]e(w Chrift his patierne, r* be pure as he f$ pare. Would youtiave an evidence to your fouls char you fhal hereafter in heaven be like cojefus Chrift ? th^t your bodiesfhal be like his glorious body i and your fouU ihal be like rohim 1 and that you fhal in heaven follow the Lamb whither foever hcgoe$> this is an evidence, ifyou have this hope, you flial purify your lelves even as be is pq^e, you fhal make

him to be your example.

And indeed, that »the very reafon why the holy Gboft doth draw the .image of Jefus Chrift in your hearts, itisj that you may have the Image ofthehteof Chrift in your mind?. What is the work of Grace in theSaincs, but the work of the Holy Ghoft drawing the image ofjcfus Chrift in their hearts. As the Limner draws the image of a man upon the table, So when the Holy Ghoft Sanftifies your hearts, he comes co draw ifae image of Chrift upon your heart9> chat is the work of Sanaification. If you would know what Sanil»ticaLion is, it is for the Holy Ghofli tocome and draw tbfi image of Chrift Upon your heart9,^as the painter dothd^-aw the imager of a man, fo the Holy Ghoft fanftifyi'^g the heart,draws the image of Jelus Cbnft iipoii the heact^thac look what grace IS in Chrift, there is the fanie grace an-(werable in you. Of bij fulnefr we teceinje Qr^^.^ f^^ Qrace^ Grace anlwrerable to Grace, ihacis, a$ P^^c to print,, andasina feale, or in a pi^ure, there is limb

!fbr limb, fo SanAi£icacion is the drawing of the in^ag^ of Chrift to ourhearcs* Now if tWs be drawn in our bea^cs^ whaciak, bat^bacwe ihouMvfhew forth the life of Je-jfos CbEiftiQ our lives ? And hereia indeed; is^ciie Glpry lof aChirifttaii^ a- Chnihan ftioukl io live^ as be may

•«*i«>

ipS Clnriftiaks iMgbt t9heBx«»^k

hold forchtbe image ofjefiu Chri^,. that al tbat bd»^ hold him may behold JeUis Cbrfft in him, fhey dUy fee rhicJcCufChrift lives in bim* Thiis we fee wetrt t6 follow the exanripleofjclui Cbrift', and whaCa kind of example ic is chac Cbrift doch prefenc nmous^ totbe end chic we may \ralk as be uralktit.

CHAP. LXXXVIL

Vfdj I. Cbriftjanr ought to b's an example to o^J» 2. Look^iipofi tb^ example of Cbrift abo^^ d ^ iter/. *

NOt^then, many Ufcs there inighc bemadeoFchb poihr. As rbac chen thofe cbac are Gpdly^v Oirift| isaneximpie co cbem, fo chey fliould be as M uiidec*! example ( as ic were )co others, Cbrift reachech by ins| example, and fo fhould the fervaotsof Cbrift, fcidi by cbeir example as an under*example; Youfeetyj what bath been faid^ tbac we cannot te coo ftdd, tf«e make Cbrift an example, but I ftal not meddle aoy more with char, pnlytakeinbytrayofufethis«

Firft^As Cbrift teacbeth by example^ and we moSk walk as be walked, fo a} chat profels chemfehres cobej Chrifts/cbey mtift walk fo, as chofe under rifaiinajrl look upon them as an example for them co waSc by.Tbe cruchis, al the world is led by example, aodcfaenfoce as Cbrift propounds himfetf as an example, fo al die Saintsihould walk fo, as they may bean example coal that cbeyliveby.lt is true, tbteycannotbeina qd MMk fc exam^ttif Cbrift was, but Maty ace cor be tiMitidet«u anjple, ^ac the fecond band, ch^ ace ca bt

Chripians OMgbt to he examples toothers, i p^

and above al^ choftcbacare teachers ought Co be exam^ plef, thofe that are fent by Cbrtft to Teach ougbc to be Etaiofks^ and thir would lee uf into a great poinr^ boMr alminifters, atxlfucb at would teach othetf^ fiiouldk-faor to be examples of what they do teach, i. Tim. 4* n. Lit no mandible thy youth J butbethouahexam^ fk^tbe bikeverif in tvord^ in converfation^ in char fity^ inj^ritf in faith, in purity. Though a yong man a yong man muft be an example to others. AndfoTit»f, be is CO be likewife an example, cbe Apoftle doth pro-powid littff cabe an example in Titm^ 2. 7 J12 al tUnjgr flxmng thy felf a pattern of good rwVs ^^ doUrtne foemng uncorruptnefij gravity^fincerity. Thus teach* cnou^hc to be examples unto others. Yea, aged wo-meoi mTittff, a. 3. are Fropounded for examples. Tbe agtd women J likgvpife , that they he in behavior 4M h^omts hoMmft , not falfe accufers , not given tonuicb voine^ teachers of good things, that they may 4each the yong vpomen toiefober; Sec. That they may teach them u^thetc lives as wel as in any other way, rfaey ate to be examples to yong ones. And fo al Chri^Hans indeed, tni. Thtjf. i. 7. There the Theflalonttns are propounded as an example. So that you wtre an ex -4mple tool that beleeved in Macedonia and Achaia, in receiving of the word. The Theflaloniani were an ex* ample, by cbeir ready receiving the word, to al that be« leeved in ^Macedonia, and Achaia, and this it an ex-\ cdknc example for townes and parifhes, to be examples coaloaciihes roundabout them forcbeic ready imbrac-1 ing the word, their ready imbractng the word may be pnqpounded as an ex imple to al that live neer them,vea, and to thofe tbaclive fac offtoo« It is faid of the Romans, In %om* J • 8.. that CAey were patterns to others.I tbmlkffod throH^ Jefus Cbrtft for you al, that your fttt^Mfjfof^ rf wroUgb the vpbole world. Your faith is fpokn ^ t|ius you fee the Tbeflalonians 8c Romans, are ^Qadeaoexami^ cootbecsto r<ceive the word, Oh^ it

■ II 1 111 r 11 III

Cbrifikman exm^t t9^ber$^

ic a bkikd cbiog. when ic ihal be laid amimg others^ io tht cownes about and &r off, whica mighty poiifc

bath die word m fucb a pbce ? bow hacb k been ]p)^w»<^ and ceCpeded, and bow if Jefui Chdft fee up I them ? Wbacanhonoriscbu to Jefut Chrift aodwhac an honor to them, when they (Halbe ezampki coalo* Chen of recehring the woid) And fo you have iaVA. &• xz. Thef e the Saipcute fas forch the ejuflapk of other GodfymeOf ftilatfar asefaey follow Chrift. ^;a

and patume inherit the prcmife/^ k is a very oocabk text be fer$ them before thsm co foUow chero.

I, but you wil fay, tbey went tofuch waiesai they fufftsred much^ tbey were perfecuced, and loft chcir e& cares^ andniay be were put in prtlbn foe cbbfewaiesthat diey walked in, and ihal we follow them thic peifnpi loft al their goods, and Lives and Liberties, and w^ fo mifufed in the world) Shal we do as ijbcy did i Nay we wil be wifer. Ye^ faith the Apoftleiahc dbcm foraii example that rhrougb faith and patience inbertred the promifes, they fuftered much in the wdsld, but what ■ tbeendc^aU they inherit thcpBomifie^ now they are inglocy, you would be glad hereafter tobeasitey art, and to be where they are, now (faith be]> do you follow them, but it it through faith and patience, you muft be content to tufter fooiewhat, before you cw inherit tbe promifes.

This point would require a laige haodiiMg, how far the faints Aould be exampks-ofocbect toboSd fbixhthe word of truth, indeed there is much good to be daoieby this, many times tbere may be BKich good done by thb, when the preaching ol the word h^ utit done tliem good, you may be a means toconvect men and womeDbv your example when tbey are not oonvttced by tbe wocd. As the Apoftle (ayes concerning the beleevii» wifB,4liir d0# thofi knQw>,0 vpife^ Wfbethn tbmfkaU^tkfhif^ band ? er bowdoli jh$H tnta^ Oi»Ma mbftfter tbm

*■* ! • ■ *■ --- * ' -I II II ,

Mttt an txdmfkt^ Others 201

>

I

fifobfave thy mfe i A woman perbapt cannoc get bee buf* band co coaid co cbe preaching of the word co converc bim chat way^ lee hec L»oi: by ber gctetout and holy exam-1^ CO GQtwioce bit confcience. Many men cbac bave raged ac cbe profeffors of Religion^ yec when chey bave teen a cooftanc^ bolj^fober, grave carriage of chek wivesy and loving and obraient to tbem, nocwicbftanding al cheic imcowardneb, ac lengcb chey have been convinced in chek coi^cieoces^ furely chey have been in che right way* And fo chilcfaen foe cbe converfion of cbeir parei.cs^ andifervancs of cbeir mafters, and brother of brcrher^ and fitter offiftft 'f and cherefore as Chrift is propounded co mas an example^ {bwefliould bean example coalchac we live by chaccfaey may blefs God chac ever chey knew 01. As cbece is no queft ion^ but chere are many in bea* veo^chat bleis Gcxi char ever they faw cbe holy life of fuch ^ a man or fuch » woman. And ic concernes Minifters in a moRi eminent manoer^ chey are co bold forth in their Lives what they preach in cbeir dofttine, chac fo chey Aiay beaiiil wtcnefs: now youIcnow a ful wicnefs muft .betwo, foatMiniftermuft wtcne£iby bisdoCtrine and. 'byhJiLifeyCbacthe Wicneifcs may both agree. You now wben chey brought witneffes a^inft Chriftcbey could noc agree, whe& ooe&tch otie thing, and another faith anochec things and when the Judgtakh, what do you fiijr ? be faiebqukecotfitrary to what che other (aid$ thb wkuefii is ooc €ui: So when the Mmifter he preach* flAoaecliiiig kithepulpic, wel, but wbacdocbtHs Life fay i Ibty do not i^ee, and fo ic nevcc docb good. But | Chen good isdooeiitaplacff^ when (he witneffes agree^ cbatif^ wberidiedodrome indie pulpk^ and thek Lives and ampcvfacion af^res, AndtbeKfote che Devil La-faocs wbK pa^Hy hecan,* if he camiot prer^tl fc$r Ktim-| ttmtoftamA £ilAr dsiftriDe, bewtl Labor to prevail tly \ tWkliMs^ hewil Lakxxionufeflatiders, and f^rslenc^ dMBfopvofde^ cfittccbc^rftottlddiit^lccbfcbf dochiKxl

coWsLDciftrkka^ This is a gi^ac poticy^j Eez * ot

■••WM^Ivabi

OPI

_

Look atChrift the beft exmfk.

■1

.ci the Devily tbac wbep cbece are chofe amongpeiopk chacpreachcheword^ andchetrDoftriiVBandcbetrLm if anf\¥erable^ co. raife afperfions chac they do noc Uve accordingly^ taic we wt] pafi thar« Only do yoii foUoir f hetn as cbey foUovr Chriit

{

Secondly^ Buc now cbe main rhiqg chat I intended for th\$s and I wil cue off alocber things, and follow tliaca Hcrle, and conclude this Point wicbtc, and cbac is, Tbac if Chrift bo fee as a Facrern and Example for us co follow, CO walk at he walked. Hence then lec us^Leam co look upon che Example of Chriftabott^eal ocber»« and Kcduf oucbidal ochec Examples whacfoevrr. You wilfiy, you eel us chac we mud follow Bhe Example of good men^ we mod noc fletgbc cheic Example i i6| buc ft ill as in imicating Chrift: ic is adangerouf cbiog akogecbercofleighccheExampleofotbccmen, lernoot abuiechis Ppinc and fay, we-muftMraUfasChrift walkedii and never do as men do» You know chac place, la; ^rwerb/f 2...ao. verTe, Ym mufi p^Ui^in^ paA[ ofgo&dmeUf Icisamighcy locouragemencandftieqg-ibcning of one, ifyoufind cbac cbey do as Cbrift did, buc efpectally when chinfigs are noc clear, cfaen oercaiiily tbc example of Godly, Holy mea fliould be of very greac power, except you be fure abac ihinps be cleav ocbecwife^ chen it ihouldtie aothing.wich you, buc only a maaar of gdef, chac ocher men chi^arefoGodly ftouid go anocfacr way, bujt if ic b^ a maccer of Ckincroverne, noc fodear, you fiiould fufpeA your felves and be aftaid left you^ fliould miftake, you fliould cal in queftion your coofr dence in macce(s of opinion and coocroverfie, I (ajr, if « b^mac^rofcoDCrovedie, do noc nm away iridik p» fencly, but if cbe exampleof ochecs be ochecwifc^ cfaaa arc Godly, and holy laen^ you ou^ cogoovcr thinp again and again, and be Jealous of jdqulowd Hem^ anS IwillgiyeyouaScripcuce fork^ You know wlrfk cba ApoftlefaUb^ in I C^fhitb* t M Thcrciija ^

I

ibouc mem IieiDg covered or uncovered, but be imkes diirGonclufion. If any manfeeme to be contentious^ and wil Hand wrangling at tr. We have no fuch cujiome neithertbe Churches cfQod^ Al cbe Churches of God go another way generally^ and if men wil wrangle, and befroward, anacontentiom, who can helpic, but, as if he ihould (ay, you ihould have fuch reverence unto dieChurches ofGod, that ifthe things be of meer con* croverfte, and not cleer to you^ you ihould takeheed" whac'youda And therefore, it is a mighty boldnefs for any to run ptefently awav with a thing, and never fo much as to make tryal whether die Ob;eatoii<can be an* (wered. Well, Cenainlyi this hath npc been the way lof Gods people, we havenofuchcuftome, neither the QiiKdi or God. Therefore this byway of caution in matters that are not clear. Chat are controverfal, men AquU give fo much to the examples of men, that they QkQoid be jeatous of themfelves.

■

•■

'BHUtff mttheExau^rftbeWirU,

A A AA 44*^^ J^ftAAAtA

CHAP, LXXXVHI.

Ufe 3. *FoUot» net tije'Exampk •/ tbi vnrld, fidtriw. I. Tbat^lmennsturaUyari^SMimej ta Qod, 2. Often £o agmnfi tbar own ti^.

Vidlosp tbtvpotldkafmt of a CbUd of wradK 7. Tbt^fleriu tf Qidiiaepr are above ^nadf ofjhe Wfirld* t. It m a figu of tbe raOttt if ^ Vtar of tttrmty. 9. Of a fittpirig Confi^ieme. 16. hkaniKfgumiati^am^oitrSittr. it.Thk Wtrt to team the <Ex<aMAle of Cbnfl aa^ tk Saint/. 12. It M agoing the exceUgncj of a Cbrifiian, " 13. There it a liece^ rfwt fitdr fljall mfcarry, i4>. It h acroffiHg of tbyprajnf. Thy wil be done in the Eanh, ^c. 15. Itjyj Siitt of om tcbofe Ti^me k not Written in tlx 'Soolt^ cf Life.

THe nexc thing that I wouU follow^ is, Tbac if Chrift be propounded at an Example to walk by. Obcfaen, bowvUe is ic foe men ta walk. i&sL cheExjunplut^tbe world and wicked men, wlienas God hath pr<^>ounded fuch a blefled EKample to walk by, for men to Leave dw Example of jelUs Cbtift, and to follow the Examplei Dfwickedmen. This very pointdoch manffefttbeex> craocdinaty and dreadful guile that you wil brine upoo your Seltea by following the Example of any touve wicked: and know, that this Foinc and this Text chac I have been upon, wil certainly (ifeupinjudgmeoca* [ainft any that (hd follow the example ai any WKked —, -^-_ . —-J55

Whacadifhonor is cbk co God^ Wdcq b« thai ftod bit QWD Son CO be a Parcern and exampk of boliMfs for tti CO waJkby, tbac we fliould I^eavc rhac Paccecn, and go CO ebePatcecn of cboTe wicked ones dm you live among) IJbirchA, to the end chat you may make ufeof cbiaEx-ample of Cbrift, fo as fei ever ca cake away cbcf flrengtb affile^ £xamplei|^dofauccakechefeConfidefA I

have many co propound co yoU| ca chit end^ tfaae yr[ /bould noc foUow cbe Example of men, foas (odcair you from tbe ExampU of Cbrift.

\ Fuft/Tfaoufaeft others do foy thou fay eft cfaouiGreft odkn do fo and io^ now lee this CoBfidetapon help cfaee. The Scripcucc cabiis^ Thac alnoen nacucajjy^ are aaoA vfle. Sinful^ enemies co God feochr itv ibett mmda sod inibeir Heaast this the Scripcuce eels uf« | that al men in cbe worldf inibeic naxuraleftates^ tit encmiei co 6od bocb in cbeir minds andiirtbctc Heacts; fncel^, iffimenbeibnaaifaUy, we bad need cake heed of ifae Eaoiupkacf mta^ What iial fticba Innd of men dttcanfaUeofoomGod, andareenerfairsrco God, Aal dttfefae fee up at an ExaoofleibK oiff hvcs ? Tfa^ ma^^ ao antoec cocbac tampcacioB|; cbac we flMuiid follow ibt faaBtpietofthemukictide, cbe generaUcf ofmencobe aa Example,' tbe Strqpciiie faicb, cbac a)^ aMawcuaUy ate vikyStsAd, and enemtas^o God.

• SMmdl^y As almen ace thus Nattically^ fdfUctais | diawkiieriMfcofmaosHeaTCy a& very many, YeSi, Moft men tbm^ have parts,- and underftandiogy. and yeo noc {convnced/. cbey g? againft cbeir own ligbc, I fay men of

Mo6 FoUm mt the Example of the World

Iagainft dncown U^r^ here ii tn Mftrec now co chit cempcaciony fiitlliiotdoasocbecscbacarewifeiUduir dedxaodtng, thicarefcholUrs^ and Leacoed QQeo > Doe not they Icnow more dien fuch and fucb > Granc they do fO| buc are you fucc they think ic fo in their confcieooei) You wilfay^ furely if they knew otherwilie chey wouU do othecwife^ O h! thou maieft miftakc^ didft chou ^ tncotheBofomrMdConfcienctsofljearned men^ thouj woukleft find in the night (eafon, what flaflies is in cheic j con(cience$9 that chey go againft their Lighc. You wil (ay, '^hy do chey not recurne chen ? becaufe diere is chac ddTpcracenefs in che hearts of men, chac chough chey be inligbcnedy and know in cheir conlciences chey oughc codoocherwife^ yet chey wil goon ftiL Nowvikdm

S[oon afttr cheir example ? You wil fay^ how ii ic pof-iblechacmenfliouldbefovild? Truly, ifwe knew che ^K^verof corrupcion we would not fo much wocxkrv chcm^ but I wil give you one (aipcure for chis. In ^I^frn. ^i and chelaft. Tn>o t^powwjg tbeju4gnmacf(^odjdm ibey that commit fucb tbinps are vpcrtby ofdtatbf tM mAy do tbtfamthut bavepfeafure in ibm tbai doe Aem. They know che judgmenc of God, faich che ce«» and chac Acy chat do fuch cbings are worthjf of deatn/ and yet they do chem^andhave pleafure in chem chac do chem^nd can be merry when they come among their oompanioisi ^nd yec their confciences tel them chac dbofe chac do fudi things are worchy of deach. Surely chou hadft need co becarefiil of folk>wing cheir example, and aofwcr ch«j cempcation when it comes.furelir itchey kftew ochcrvift ( they would do otherwife, buc now do I kiibw, but chac cheir confciences eels them chac chey.oughr codo other* wife ? you fee here,chac they know the; ud^joienc of God that they which commie fuch things ate mx^y of dcach^ and ytc they not only do fuch cbings bucfcave pleafivt jp them chac do them* ^

^ ^* •

Him mt th ikm^fh ofthemmL lOf

• * ■ ♦

9. Whtt iijfe and atonuMbh tMagkltf&siaati fbdakeche Hofy Bute of cbewcnrddwc the Holy Gcx tecb fix^ And mftetd of cbeHoly Rule tbac God hacd' fectm, cofecupcbeExmpkcfivildwichedwcecdi^oJf tnecbac^anecieaiyroGoa, ofotie Whole Heart it wr dean ai^ filchvy co fbUow hun^ atid tiqgkft the Eutiople ofJduiChcSaL Oh/Whdcbocrtbkwictedneflis^tbiar What haft diou beei^ guilty of chat haft fbrfaken i9i« HolyRQbQf Gody ao4 the very tSbfii 6f Gbdi Holi-iieff^ add haft fee up tnfteadof^ dw cbebafe L^ofa \ wkkody Uttiea% rikby, ungodly man t

CMftdirMtioHg ♦•

4« What fleUbdag it ic of cfae dreadliil amhottt] fiOB^ife^' tiaai mm n in Gods Word, ac ^idi the ikMiidft cfMittle} clMic iotmchftandfng CHttu catiftiK tuiba<ow*ttced€bacludiai]drurii MKtiiiat^ agahiftche woird. yec cbou fliouldft rather follow what men do> tear and crauble Moretheiuichbricy of the word of that word by which thy Soul and eternal eftate \ ia&f^'GloAmiS^Med^todkvriak iodigoationfip-onMpia«4W«iieoforfiQdi wkio^ WhattSaidi

^ifl, Is then no more'vAAoricyininy wpocdatwbtch tell Aootdtrci^e^ chuwhen theExampIeof a widod Wqis^lMKoaer) ibai^/houldliatafmdKe power to me^ s^twktiyAii^'ChttaliheaMthorlcirtotny wood) XMi

iit4leigjhcilfbfiibeauthb(iQr)QfGodim3^ >-'' '

I % * •»•

vijfelKft ^rtMr ^ ^{MT fin4 tH ^ co'«ecMl Life»

W^raif6 ^t&e (iate and narr&wk the wajf that kaJkthio ^Life and fetP thertife ^dtfmdit:' JDfow then whacim-pudency is chis in mens Hearts,* when cbe Holy Ghoft fltalfolQilafaelreifprdil.wonfa^* cfcR-chbtsaie but very fevt tklc go in cbe Wiy ofecitenal Ltfir^ and disc moft pah> pk f^ on in (tebcoad vfd^\ tod yac we ikal v^iwto g9 ihtbe way cb^tmoftdp? Wiieachkfhal GQii\e<ok fiwifiAio»yon/u theday.bf ^dgrmnc^ JUV^by didyn ^^a ijiiunband! Goch vKiies ?.! And yatIhal fay^ Laid^ che&mft went tbac itay^ ahd cbe LotAflial stofwor^ Did ytOu never bear inif)y wcvd^ cbacihemoft Ateniiotbc way pf citmti Defiich, afid: chac few wtoc in ihe.wiv cf fC^roiLUfiB^ ahd yMcMsdukFyiiuiKQait OhI ^^ ftrengcb is cberr/iq^^be Corfupciodi^fCBCotHairtl^ ibtt cbey darefo boldly go againil cbe expreb word of €kxS? Aod foe the Bcan^f le •of cbe r^uklfiude^ chac place ii very remarkable chac we (hould never fcdlowche Exam* Dl$9j^cbftnnilcic^, b^&»^r23-x* 'S^wjhalt^n fpl^vfAnmWiidk^iAQfE/viU Tbo«»GiU€e4o|f peq)^ goiifi ^hh'tifpay^ «d (iH^lticiides going cbi^ way, fiii^

ch( hffcd^ chon fiMkrnoc foUow'a Aulncode co do Brii^i

••I ' *

CfinJideraiAon^ <*

6f Anochef< cdKiTtdtfctdoli chac «it hdp; tgaioft ibe {;cam()k of, men is this, TbM ic is iiMde.illSar^ciM cbefignoEaauo ciiiciflhe)G|Bldo£.Wffacb^ lo Us.Mf MtfJilfAace, and txie in whQin.^eJMo€e of Uk vocU fibftis(beDfnl>rdodi.R4igne, kbiClgoes aococdiqgiQ iM^oitmoocouvftof fbe. Wi^ld,^]^ you hawt clear Texc foi;,: Ipdie'a of ^^/:2« fotbefiiftiVttieic is faid, Weweredtadinttefpajftjand finfr n^bmrnm iimtf pafii ye pMVgd:^€crdil^J9 tbt omft ef iMr worlds accordifig to. the 9rbwe nf ibt.famf .ef the f^ tkti^Slirit.lba^^mf9M in % CMih$ tf difobfdifincf.. m4m(nqf9pb^mvHM^,m9f Cfffmiftt

**"<^^w^ ■ ■ ■> ^m^mmimatuLi^mm^mmiJ^

F»An* S0f iJ^ exampk of the tPorleL 20 p

defirejofiheVl^ and of thimind^ andp^ereby^a^i tare GhiUbrmof IVratb twn^ m others. How here it \ an argament ftf one cbat is deidki fim, of one cbac walktf acecMingmthePciKectfcbepovireffofchc^ic, thefpinD chat now worke^h ia Ae Cbildrm of diTobedience^ of (Aie that isaCbild of wrach^ cbacdocbwalk accoiding cotheooromonGQiirfe of the world. Tboudoft fchou fayeft) actofding, asocbers do, chou goeft according to die Example of ocbets j tbou doft hereby jadg chy lelf tobeaChildofwtacb, foricismadeangn of onethacis Dead in fins co do.fo. As you know the fiffli, when the Fifhes are Dead^ cbey are cacryed down with che fheam, 1 buc whtte they have Life* cbey can fwim this way or chat [way, fo if indeed God did give thee a minciple of Life^ I though the ftreame of the times, and the Exampleii of 'men go one way, yet chou ate able .to go anocber way,^ but being dead and having no Life, now chou goefl accocdiog co the flream of the world.

Cmtfideratiott, f.

7. Another Coofidetacion againft it is this, Hfttche thing!! of GodlineTs, ahd che way of eternal Lifie, cbey ace MyftetTeSj andfupetftatucal things, they are cbings cbat are above die reach of any man by Nature, and chece^ f(Hre men may noc ba made Examples in cbefe things, be^ caufe chey are the deep and hij^ things of God, cbey are Htflrerles, and fupernatura 1, and above che reach of any man. A^ how, do you make a man che Exampte of ^ arc^f Navigacion chat was nev« inftru<fted in the Attf Yoiiknoiwicisamiftery, no man will follow the Ex* ample of other men in their Trade, chat are not acquaint tad with the Myf^ry of their Trade, Trade is a My Itecy ^ land f6 the way of Gqdlinefs is aMyftery, the way of ererral Life it lUp^nacural, and therefore we OQuft noc follow cliue Example of fMtu . I buc you wit fay, chough ^ i ^ ^ 9iMyftery, and fupemacural, is ic noc.likely xhtt j J

-kv

GM wil revctl chem co fucd at arc ihmt^ Fa€% atii abtltiitSf apd gi:«c Sd^Utv^ racho: abtn co ftnb m ignoiaocjpooaCw^ure {jMi «»« t AnTwsfi^ N^ tbr Satptittcljkkb^at Genii MrilHEcmleiiffn cipdKifii dwa^ fiabes. Aod God hacb choCen dut FooUSttthkiff oi cbe World, CQConfoutidcbe Wifi^.andtfie Wcafechimof ciieWorklcocooftxindtfaechutesch«Cic«iiH^^ Aiun IMiedebyoucoofider chiictoa Rule ^ j» Che iwoff ofe-C<mal Lire a<e fupetnaciitalylo cbe Lmldoch hoc oUem ebac proporcion in ceveslingtbefe cbingtiomoiiaccacdiqg CO their ptn!S| that if» chatchofe thai have iBoft Vacc% cbey ffiai have moft of Ghrtit cev«akd ca thmi, antf diofetbac have Ie6 Parcs> c&y flial baveUft oiGbriil icvcaled lo diem^ bur God is pl^fed co deny cbe reveijii^ ni himfelf CO. wbe in9o» and reveaka bimfelf co Babew 9«dalcochiseiidchac weflmtld folloNV the Example or God, andnocofUeiu

S^ Ifihou followed cbe Example of ocber men^ and IlMell the Example Of JefusCbAff, ffarel^^ cboivne* varbidft the firar of eiecHicy falling upon cby Heac^ daceft cboufOKurechyeccroaJieftace upon cbe waieaaod cbe EKamplef of any fDco upon ibe ^cb) llioi^ youj ivould veocurc isK upon (ome.meoi pechapi you data imcure your lives upoo fome meo, Ibur, difeyou^rfo* Mce vour Souls) -No» Exorpc you fte cbe raccecoof! ChrUttoglchenrirb cheir Faccern^ choiwb ihey t)acbe bfftiMnin the worlds if cfaou knevfreil ctejConu^eofe ofecacnal lifir, wbac ic is, chou wouldft tieyei: vencufe chy flieraal Life upon ic. Now wile tbpu venture chy evtclafting eflaat uppn aay in die world I Wbac t Aff! rliau fo musbbeholdiag .coany 10 cbe. partft^ co any | friead) joraooaaiotiiKet as raveocuie. chy ecvnaiclbtte' nq^ohena^ TaiceAeedof thac*

' *W' * -^m' ^ ^^n «r"

IiB0n§t the example rfthewarld.

lit

ConfideraHeHj 9#

f« Cercaitily, tllifetbtc do fuch things^ bccaure they fee 6cliers do the fame china before chem, chey never bad tfaek Confciences A wakened^ xc is impcfllible for one thac fetath iti Awakened Confcience cojput oiT Confcience with fuch « flait) as chac '19^ if tby* Confcience be Awa-ktneiL and ceb ttiee thou haft: die Infinite God co deal M^in t\ chy wates^whac! Canft chou puc oflFConlid* intt wi(h the JExampIe of fuch and fuch} no/ Confci* iBtt tell chee thou haft co deal with die tnfiniceand £cer-» mlOod^^ therefore thou chac arc ready co puc offthy' Confcience with ftkh dtingi aj^hat^ I dare boldly fay thy Comfcientt it a flaepy Confcience^ thy Confcience k noc «dightcnt&

Confidkratim, xo^

»

fo. Tfafite that fliould be the flroDoeft argwnenc agatnll tby iin^j chou nnakeft the ftrongeft argument foe Cfayfins thou fay eft chou fedlochets before chee^ and Why Ibould I brwifer then chey ? This is a roig|hty argH-^ ifient againfF thy Hns that chou feeft orbers dofo: Ic is a ttHi^y Argument agatnft fin ut>on thefe three confideca-'-CfMi mainfy^^ There ate three Confideracions chat ihev/, thacthefi^c'ofochen going on in fin, ihouU be fofv ftom incsuraging of us^. ai to mate us out of Love with fin the More.

Asihus, Firft Tb^ more be goes On in an En\ way>;the #ac(e it his way,: >s in foul wai^s, what is it that makes the high way to London fo miry and dirty ? It is becau(e femany crave! in chat way: £eic is in c|ie vi^ay of iiQ,. e-Wf way.pf fin k a mky way, 'nc>w fuch and (uch go on in 4 ifs aoft tbctewilrgo on too. now che^iore there are thac \ ttkvelli 4 Wfy^fSteinoce nity and Dirty k is^ If you

r

tVli

__ ■

FoUom

you faV) what is the ceafon chit way is fo Dicey ? x ii be* caufe k> many hate gone iDcfac way. Now apply chacj CO cfae Way of ftii) many (^ on tn che way of (ki, cjuc is a, Miiy and filchy. way^ and wile thou 0 oncoo) tbu cao be no arguaaenc foe chee to go on.

Secondly, Thou fayeft others go on in fin, tl^pro* vokeGod^ andwbsic/ Wilccbouadde cadiepcovoca* cionofGoid? Tbou fliouldeft radxc reafonthus, wbacl Is God (o much dishonored byi'ucb, and (hal I daAmicc God cool Ic is jull as if there were a coramon enemy (Jut (hould come among you^ l (iippole if locne of you fliQ^ meet with-Come of cbe common enemy, rbut go upaod down, and fpoil, and plunder, and flaughnf c whaccbey can, CO deftroy^l chat ch^ come near^ and one of cfacin (hould be feen in the ftreets, and one comes and kya oo faimt and then andcber comes and be faith, lee me have a ftroke at him coo: tbus doth every one going on in the way of fin, they ftrike at God, and c6en there coroesao-otberandfaithi ktmehavemyblow. that i^ Icemedo as he dotb, the example of others iioning againft ^oi ihould make chee out of love with fin.

Thirdly, The Examples of others iiievil^ibouldkeo cfaeeagainftit tberacher upon this confiderationji focif choufotloweft their Example, tboudoft continue the fuccefTion of fin, in the world. There it one commits & and thou followeft him, now thou oanft notbiw tbU( there is another that foUowes thee, tnd wouldft tb^ be the man and woman that ihoiikl carry on the fuacflioo of fi&in die world^Ncrw tbsfe Gonfiderafsom (hould 6r-ever prevail wicb us not to follow the Examples of MoL but to follow the Example of Tefus Cbtift/ M thou wert to plead at rheDay of Judgment, wouhW thou plead the Examples of wicked men? What good would it do thee, tohavefuchas chouhaft foUowedco be (iecat the left hand, andtheLord toiay, deMKftwQ tmevecurfedinco everlaftincrrnrmmr Wn iJiVim^mm

••"^"

I. JBoSwmi tht example tfthe. w»U..

' good-WQtikl tc do chee co chink I followed this mans Ex^^^

acnpk? Youckce notpJdadbiiB asaoEiOimpJracchat ^ day, andrertamly H cannocte cafe to you^boc you ivil« be curfing of orbfers chac you havejbttowed ihdir ejctm* p!e, and you ^U cucfe otheh for fioUowing your Exam* l^p I fay, you wil noc only be curfiog of otbets whofe Example you have followed^ buc aifo curfiog ofthpfe Chac have rolDwcd youc Example^ chac you ha^e i«rea foch Examples co, for thac is cenain, every tqap istn} fixne raeaTure guilty of al the fins ch^ are conmicced J>y their Ejcam^de; and therefore ic fliould make us Cake h$ed how #e give Example cootfaers co fiiH thofe wbofo cbpu were ^^Kn^efo wUcurie^chee, becaufe chey cohm^co havetheic fmscte greaccr^ and whaegoodwilic be.CQ thefetheni when thou Aak be aiding ofaaocber incbe place of cocmeK for being exampleco (bee ?

X ti Howirild kchis^hac whan choii haft fuch a cloud of witneflef, not only che ExaiBple of Cbrift, biit of fo ; maiiy Satncs, chac thou wikieavechc0u VouwiJlay» j istbeii B«JaiDple fcvoiuch aboveocbecs ilc enjembcr wha& . oneiaich^l iia biie pead if woccb cen thonfand (^eUe ftpnes^ {foooe godly man is wdich monrcben ceo chouland wicked^ I aienb ^ w if rhpu haft buc the example of one ^Godly man oc Wocnim v^lkidg with God before f het^ic is more tbcsi^ the Exanl]^« often cbMiandoCbfiri wtlkaog before t hee^ ^Ml^ey wilbebcGOgbc in ccrcby tondemoadoKV ac che gceatdayy anclGcfd Wii (ay^ here ia one chac. Walked ho» lily; wbfdftdnoc youiwaUc aftechim, jnd therefore ii itte Snijpquce^ ^t ibf Saints JbfUJtfdg ffn

MMMM

niaicii]

Confi^atiottf

Mw4*<%IM^

*ztj^ . B^hmit9tt!he^

•—•^

1

CmifideraHm^ i««

II. Ich tbemoft againft the true exeeUqii^ of tbe Spiric of a Cbriftan^aknoft of any tbiiig thai om fae,diete is fcarce any thing can be faid (6 much agaioft the etoel* ency of the Spirit of a Cbriftian^ a$ tob^ k^y the ^ ainple ofche Spirit of Qchcr men, if thou b^lKaQhriftt-an, cbou haft the SptricotCbcittscbfllQlyGboftLeadft chee into al ccutfa, #id he is cby teacher, and for cbee to dcbafe 4hy ftK not to follow the Indru^iOD of Omft^ but CO folioMTthe Ejean^ of thoCe vndkfd torn bfsfociq tiiee,' whataviJdcbingiftbis^ icistbepact^fabefftfo* foHowthofetbac goonbe6ii:c theoi in jte bffdf bafb 11^dofo/but nowaChnAuD ihoukl mfnifm ttiuA I hath the Spirit of Gbrift, and the: Holy Gboft (o behii teacher, to lead him into altruth, and thereby heftal' (hew tlK Genecoulbefs of hisSpitic*'

13 / Befides, ttoe IS a mceflity that fii^ (hauI4 in^ carry tbac noake meitt Eacamfilctto he tbeic inks yw wil fay^ noj k may be wefltalhity yet if it fliotddpcovf tfue that the thing chat thou doft ioiicate iq anotbec mai^ fliould begood) yet if thou makcftbii Eaooipiearvkii thou unayeft mifcaty« thou mayelt pariu ^ttioialiff iihoudirhou fltouMeft follow tbethiog thaCVgoodL if thoubaft naocher tuletmnbiffl, ]i«w kiatbundctdtfl^ OnebutahoufralcmifaryintbatEiMtoiA^ Wc^tbiefe confidcrationf, withmatqf otben dmtf^if^btmmAf tftbe I^rd would btpIialiritobaif4>eaatoco yopr, memhrance, Iho^tneymayhelpyouagaioft temptation of doing as others da Ob! That it may prevail with youal, and make you to ceColTe agaidft (EMlowing other examples without Gbdll.

Wbeccfore then, renaembec the text k&lf, ttdi^!

t

cinnoc remember other thiog^^ cbe very words of the \ Texc wilbelp youaj^ainft che Teamcacion, of foilwiog ocbei^Bxample* Tie that abideminbim^ ought bim^ felfalfotowalkj^ evenatbewdlkfd, Imtfft oocwalkas I fee other men walk, tK3r do as they do, chey do thus I ao^ chus, buc did Jefus Chciftdochusaod chus) Let [meftudvhis Life therefore^ andfo hold forch the Life ^ ofChxift^ and live fo, as while I Live Cbtift may never. ^die^ As fomtimesit is faid of Children^that imitate their iParencs^ aqd ate very like their Parents^ wefay^ Well^ Uhis Child as lotijg as be lives, his Parents wil never be Idead: So Chriftians following the Example of Chrift^ oKhem it may be faidj truly^ as long as they Live, Je« fusChrift livQs^ and therefore read over the Htftocy of }d[us Chrift, and fee the Fatcern of Jefus Chrift before you, and aslremember I faid, when iopened che things about Sandification,^ the very Examine of Jefus Chrift is thac which is a mighty thing to Sanftifie the Heart, when youHead the Hiftoiy of Chrift, Read it not as a ftory, but as a Pattern, and examine your Hearts there* 1^, fay to thy Soul, I Read thele examples of Chriff, but what is there in mv Heart of al this, and what havpl expreft in al my Life of a] this ? Thofe Chriftians wil be embraced of CArift another day, that have held forth his Example, Oh I How wil Chrift embrace chem, that tnade it; cbe care of their lives to hold forth the exampleof Ghrift.

^ Confiderationj i*.

. i4. Thou dod as others do, as themoft do, as thou I feeft thy neighbors do, thou learned of them rather than ^of Q\m. luow further jthat here in chou deft crofs thy lPrayer,for thou prayedft ofteo,chac che wil of God may be done in Earth, as it is done i^ Heaven, and in that Petition thou deft profefs to God, c-hat thou doft defire i|U)retocontorm thy life to that that isthe Life of Hea^

I

g^eic; p}fa. What i wil qoc yx)u,do at oibccs do ? Aa4 f as cbe moft do ? So chac nme flial be^Iiveccd from hicn» but fuch as are wficceii in cbe Lambs Book % Therefcxe tc ii ft^Hgn chac their Names are ooc vrricten in che Laoabi Qpok/. chac do as otbccs4Q» We muft cbeccfoisK cake beed of chofe Sanaiples^and Leacn of CbriRsand foitow b^ok^ ThifjsincbeG^rsilv

CHAE..LX2dlClX,

^ ' CbriJHanf ou^t fo imitate Q^ifi^fH^etamtJ' e^-• plaiwdf tbefeyemlbinihofit^ and tbc d^cnmi Mtveentbem.

Matth« II. ^9;:' For I MtttS^eeky MitdLci^^iniJufX,

i

Btk DoW more Bicciculacly* What, rhii^ aie wee* libecially *co Learn of Chcill ? Here ve tmoitiafi propounded, MEEKNESS andLOW>LlNBS% DOW chefe cwo» (as I cold yob faefbc^ have fiefecDOfitfi-coChrift^aTeacher^ andtn cbac fence Ibivc kaadkd cbenif we muft LearncobeMeek aodLoH^lyat Gbcifti was$- So cbac now we are rocome indnfid eochaewbkb; iia prkicipalparc of die Texc, and dock nearif axmiMi

DOCTt?

i^mmmtmmtmim^mmm t»^^mmmmmmmm

folkSf Chrift in littkntfu

mmm

l_ •

DOCT.

ThatChrtftiam^ acctrding f the Example o/3'^wOr(^, ought to he Meek wtes. Ortkus^

Mlteknefs is that extettent Vertue^ that Bklw^^al Grace ^ that Qnr'^iaml ought fJmitate Jefm Chrifi in» That isour^oint.

, Firft, we Ihtl«Ittctrhbor to op^n what this nifck^ aeftii* Sc«0«41y, Shew thoc Chrift w«t neck, open the mcdcocfo of Chrift. Thirdly^ To ftew how we ftouM Learn chk Mcvhneft of Cbdft, to be Meek », Ouiftwat. j

Tlvfthrtbt^brtetbiiigiiotUsPoiot* '

ftrft, thenfor MEEKNESS, etevdrd'Meei^ it istdicnighcby tbe k«»cd co cemc of ibc Hebrew word *I3D todfothsihmt Abifvjttjoot U ID tbacCgni-fai Aaenwr^^^Omii^are^ Vepimerem u it were to be teaible^ndfarcttifetbrfff if fucb t acrve agref aent be*i mfeBteiBilityaii4(Mfkiierfj ai tcjs jpyned togriber^ lhcpc£ftirchcHcbi)(rw W0f4 ibaifigii^ lo,bc bomble luobenadftpoofsthtfyoief (pnk by ioQrwticasmt&tbai WKnAwBtM^tm»90ttfktlf^ mU pa^miaie^bpt ariiai iiiin«e faemigbc utfvnay^ tb^Mtf inereeocek tfd^piitei ftm aiMa^ic tcieMaaad^of «p b< laide Jean, 16 At HefamriMtaLfigqifief Jbccaofe fBcn tbac tie of Ib-

§c€oBaiiom;mhokwmttt foiof btood^od bteei eftOKfov^iMfiy times tbty bavegreacer A)ickfi^9od «Me|^ltftetie, tfMiincDthat ait ttn^ficMy fnd lit, M^ fddrnmm tHAniiiw^iUafksQtMBi t9^H KnmkU

What Ueekmfi U.

tt^u^mftmmm

humble, orpoor^ oractcoaated,ormadeth^o^ prkafla And the other Engli(% word feqni lo betbe fuie with F^^C^s and that (ignifics (cominiogof the word^ ^th liflnoui) to be fweet as bwy, So tint a m^ek ooe, is osc whole ipiric is as/weec ^s Honey, and whbftxooverla-tion is as iweet before men as Honeys from thence the word (AftAf X,©* comes. Acid the Latin liatb two" words tbatezpreflfe it, the one. is ^itis a meek man and tbatis thought to be taken from one,tbac though be be.^rOng-ed, yet he isfilent^ and dumb, add tbQtigli fiefeftn much, he makes littlenoift^he is^quiet, 'apa du^ib^aod faith tiothing* The other hitio v^otd^it^JMagfttetm^ to come to ones band^ to be accuftomhl to tii&% band, as feme kind of beafts, you know are unruly^and ready te ftrike you if (b be you meddle With thcte,^ but other beafts, they wil come to yourtiands^ So a meek nno^ not one that is of a boyfterous and violent fpiricagainit God, and againft men, agaioft tbeic goverfioia^ agatnft their neigbbours^but thofe that come to onesfaaod^ thai God and man can bring to their band^ that isa meek [Dsn/a meek f&an is foch a one. ftnd tbei^neek wcdfd that is here in the text ^e^®-> it is S(uhfi'f^9 as the Lcfar-ned dainterpret the wordsi that is, onetbac iaafacil DQan S(mfifaailmi dcVlacidwm teddeu : Such a one at loth render himfelf fadt aiid-ptoartiigto^ chit hedoik ronverfe witb> that is the Propriecy^ of tfieX3actk word that is tfandated mtek. - I am meek, that is,' 1 mn. oae ihatisfacil, thktreoders lUf felf i^ihahd plmfiost^ rvery one that I do convcrffi wi^l; and fwha one is a neekitidanhuiiftilemao orwottoi, tfaeaenHriMcv vordthat irttfed-fbr ttMkiiefti ('n^in^fii^imk.\^^\% Krhere it isfaifl^l^i^s^si^i^lMierjimi^ arth^. J Mr It is.^fae that W4s>^ii8^rtirfei[»<i>tfc llt^refe limfelr & is wilti^to 6e low^thatis wmtdkmuuu^^tt rary 'to prtdr, Ar ftil the Hefanw,taiBes^efwifjr«rf hat Sgbi%s Ibintiliiyi ta(igsit(it flMMesep^'fafnifcl* m^fMi&iOnytbi hctrrismorcdoviaMolrJkfi jf/^

u

1221

fioBsteand Unquiet. The French bath a word for this meeknefr, aoditisa.veryeloqueoctxpreflioa^ and(ig* Bifietb one cbatt:0Bies fcoia a generous familyi as a fowl that is, Vebotuiire Ve ^ono nido^t$ the eagle.and other gesefoni fowleSy fothey make a meek man to be ode that cornea from a |ood family, noting that men that are wel born, ureof mojnegemle and quiet fpiritf, oeacleaftihouldbefOt morethepoftbe common fort more then tfaofe that are of the dregs of the people,tbey are of morcperverfe fpirks then men of good breeding. Tht french exprcfleth meekoeff by the word that (igni-fies wel bred, and indeed in that he is a true gentleman, that is, one that is a. meek and gentle man, and it gives a little light into thetbing, to (hew how feverat langua* ges iiprds this word and I am the more willing to open icthos, hecaofe I intend more largely toingft uponit in icscoDtnry^ of paffion and Anger, and ihew what a-bondanc« of miichief comes for wancpf meeknefs* Thosj fortbeword mreknefe.

Butthen forthe thing it.felf what meekhefs is, the Philoibpber in his Ethicks, BooH4« Chapter 5. doth there dtfcribe meekivrfi to be f«<w>f«ne<'ip>A<, In ir^ ^eJAocritdt the mean of Anger, it is this, the right and due allaying of the beat of the pajfion of anger^ the bridle of Anger, that ia meekneis. Now the Pbilofo-pher in that place faith(for many of the Heathen would fpeakftftich of this vertue and commend it much ) that the mean of anger wants a name and we rather (faith he ) therefore refer the mean of Anger unto dtt that doth tend rather to the defefl then otherwife^ror fo meekoefs is tbe albying of and tends ratberto tbede* feA oFaoger then thAwmberancy of anger^ and the rea« fonoftbisfs, becaufe men by nature are notfo much given fo the defeft of Anger^ asto the exuberancy and therefore the vertue doth rather confift in bringing mep totbedefea,'tothe lefleiiiogof anger then the exu-

befanra.fDhpr«ui« \i\ €%fk^r rhin0« verrneiibetween both

Sii^dl f$rts tfMeiknifu

^u^

the vereue is betwteeo the Mab^raoty' aidtbe dclei^ but tbis of fflcekoeft is rkdicr iaciincd to (be defcA^ \n^ caiiremsArtiarare ismore forwird to the csceft^ ttd therefore be bad need hive a bridle tobrioghim t litde towards the defeA, tod tberefore tbe meaa of aager ia which the ▼ettfke lies^ is rather opoa the defed tfaao cbt esuberancy. 'Bot now we are to kflow» cbat (heie ts« two fold meeknels^ there is a natural meekoefe, ladt fpiricttal mceknefs^ only tbis text fpeaks.of thcfecMd. Now the natoral roeeknefs chat \» two fold« either that which coraes from theconftitution of a maos bod|; from a mans complaion^ fome men are of fech a complexion, that tbey are of more mgek and qiriec fprno than others, and others are more pxffionateaadoffro-ward fpirics from their^complexioo, fome arc of^fiicgr matickcomplexionSy and others of cboilericfc complex* ions. Ilhal (hew yon presently the differeocet betwira the meeknefs that comes from natural complesioo, and that that comes from grace.

Bat then the ftcondnttaral meekneft, is the meek« nefs that comes from moral vertite^and that comes from theftrengtbofreafon, a man, what ever bis comples* onis, if be be a wifeman, andfaatbtbeftreo^tbofreip fon, be i$ able in a great meafare to fabdoe his ptflioQ, j and bridle bis angef, by the ftrength of rtafon, thoagjb his nature be incliora to it. But two there is ii#iritoal meekneft, and that comes from tbe faoftify tog Grace of tbefjiPtofGod, thatisafpiritofm^kMts. Bat now that we may difcem the difference between this fpin* tualmeckods, andtbatofnature, Asoowforthecoo-ftitutfonofthebody, there arodoaoy men and WoMO think chey are of meek fpirits, becaufetbeyareootfit^ fiooate asotbersj and tbev think they ba?e ifaia gnce whienitmay come from tbemeer teinper of theic h> I dies, for the Fbylofopber could fay, Vim0^Ammd Itnanfteeium^ m&iifffflntfmlivft^atftrfCAftifeafliiftbfti

J

Vfor'ts "ffnuiknkt*

dy, though fti«lHP9R>ine men by theconilirurionof. tbeir bodies srenore froveard and paflionace cheno^ ijicrs, yet cbecoriftitotion of mens bodies in refpcAof rfie confticution of other creacures, is of a meeker temper, and mans body in refpeA of the conliitucion of ic, is cot fo ff award, nor given Co that excefs of paHion^ aaio-chet creatures arenas a dog by the conftitution of bis bo* dy is more forward to anger y and the Hare to fear, and / che Lion to boldoefs, by^bexonftitmion of their bodies* Bat now mans body is not To much prone to excefs of pafllon as other creaturet, and therefore though it may be in fome more then othersi vec for the moA part, the jrowardnefs and paflionatenefs of men and women,doth come ra:thef from the diftemper of their fpirits, from the I MTickednefs 5f their hearts, then the conftitucion of theirf bodfef.

OWeff, But you wil fay. It is different^ fome more fimelefiy how fljal we l^now that the meehpeji of fpirit come/rather from the grace of(joi^ then the cor^itut'f mqfthebody?

^Anfpp^ I Anfwer thu5. When it comes from the corn Sttntion of their bodies.

Firft, ^Then fuch a oirt is not more angry. Whether God is offended or hitbfelf, be is not more moved at one then the other, but this is not where the grace of tneek* oefs if ^chough fueh a roan or woman is not moved rnucff irben himfelf is offended)yet let God be oflferded, theii ft ihewes bis aoger^be ^recounts it bis duty to be angr][ irteo be fees God is oflfended. .^o^es, though he wa^ ^■^imeekeft'inaniipdn tbeearih, yet ( though it wis eaccording to the conlHtutibn ofhis'bbdy) wheA itw ^bd o&ndcd, when he faWthe gdiaeh c^lfe, h^ ^k^ct;ibk$ of ftoAP» and tfirijw tfcem down upon j lecroiindud brake ttiem asdhe commands tbern to^*

514 Seyeral kmds afh

■P—S>^- ■ ■ I I" ' i.~*P— w I II I I I f m*

his brother. Thu« he was sTcatfl^Hlic Lord tfa<N^li he. was the (DdekefV maoupon cnMBt) h when mecK* pefs is rights tc wil ihew zeal for Go<r And fo Imigfct ihew you a great many examples of men that werevrry meek yec havetbewed their zeal for God this way* I ihil meet with examples in this kind hereafter and (hew th^meeknefsand zealoofnefs of Void and ofVawi, 1 (hi! go no further now^ then Chrifl himfelf, and two ,of hisdifciples: Cbrifthimfelfisiaid hereto hemeek, but there wis a generation of oien that he ba3 alwaies anaking tooth againft, and hisfpirit rofe continnslly againft them when be faw them,and that was the fcribcs > and Phirifces. And therefore you (hal find in ^Matt, 23*. fome eight feveral times, he there cries oot, IVo to . you Scribes and Vbjrifeejj VipacriteSf iqd in the 3 J-1 verfe of that Chapreri when he is fpeaking unto, thcni)! he laich, O yegdmration ofniper/^ how canft efiapf the 4Mntiation of Hell ? Here was this meek man, now never itiy was fo nteek as Jefos Chrift was, no not fM^ fes himklf, and yet faith he, wotoyon, cigbctimesin one Chapter. And yeferpcnt^ and generation of vi-i pers, howcanyouefcape the damnation of Hell? for indeedxbere was never fuch/erpentr, and facbtgeiic*t ration of vipers, asrheywere^ andChrifts fpiritwase-^ . vetagainft that generation of people, the Scribes tndi Pbarifees, they were the corropt SuperftitionsjQergy <tf; tliat age^i fiy^they were the YuperOitioas clergy of that. age, that were the greate(f enemies to godiioeiH the* greateft>enemies CO Chrift; and the goipel^ that toy • were^ and therefore Chrifts fpirit did ever mort life; agamftthemi andindeed, there are no foch men, of} fticfivile fpirits, as a corrupt clergy, no foch eneaucs: to tbepower of ^odtineft. And tbaa Cfartft f oa fec> ht* was oft meek fpirit, and yet for af thatin tbe.caaft of \

Audio for Jolpiij

I wil fp.eak bat of ;one more, of jWbi% yon^kooir he ww. made np.cof Iovca aiid oflwectnrfif,. mdlik EutfUaii

.Of.

I Se'pfralJkmdsQ/mieKnefs, aa

lead the Gofpcly f&a fliil find him mxdt up of iore^iod i of rwcecoeif, and yec John was one that was cillcd the Sonof.lhuitdcr» bff was called the ^r^aner^e/, orSono of Thander, Why i Becaofe he was zeaiciis for God [andGod referved bimalotig tirne^ therefore be lived t$ Jerom filthy Some fixcy eight y^rs after Chrift, tbotigh he wasthed'hfciplcof Cbriffy be lived Hxty eight years after Chrift, (ot that he could not be lefs then one acmdredyean old, that be might of purpofe fee hrmfelf againft thehipocririeof tbe times, and the enemies of Chrift. he was one that had a mighty fpirit for Jefas Cbrift, t^omiergff^ tSoii ofthunJerj andyet of the/ moft fweet loving fpirit in his own caufe of any ioj dre world ^ chat is the firft* 1

\ Secondly^ Afecond difference lies in this, one that jnsieekmcerlyffom his natural temper, thongh hehe |Ordioariiyofaqatet dtfpo(itiM» yet there isfome laft j or other that hehaih, fome haaiit of evil and fome iuft tohlmy as every wicked man hkth fome or other, tbiat ifbebecroffed* you Ihal Hod his heart rife in ps0ion« SofpirituallQft, take a man thatts of a meek; fpirit aa-tuntrty, yet if be be croiTed but in fomething that bis mind is fetupont lome Iuft that his heart is fetupon, youdtal find him very, froward, and very padionate. At in th«oF^e/x>fc^tfm, 1112. C^ron, lo ii. ^eboks' am wa< yong, tnd tender heaited, he w^s a man of a ve^ ryfoftlySpirttt afoftiyman^ aisweufeto fpesic, iuch. aman^ or fttch a woman, isofavery/oftlydirporKion^! 1^^bi!^i<MmuniS nataraliyofa very foftly difpofkioii, it* jlecms hts oatvral conftitoition was to be fo, but when it JTomes tpbe tried concerning his governmenc, ^whenhis hetrc WIS to be lifted up in authority, t^dbis wicked touofeltors^ey come &fhew himJiiji lulbprity^Srpow-'if,tbtr« w>Q iibe whai hefaicb to them that cQiicae tp have tr ydnco be made cifiec^l;! fatbei^cka0i%,^dyQupi>'^

watofa .foft temper naturally, yet in that

- — 4

t wherein his tnfl wa^c co be fatis&d^ rhac bcmigSt not be crofT^d in hii^ lu(1r, becatiM qu-iciUy be perfwradcd ta be very ccoel. And fo Sa'Hyi^l feeim tabe of t vcfjt gene le temper, and fa lie niewe^htmfelfat (he faegiiitbg ofbisreigne, wfaen^the ch'xld^en of Belial£t\d, Vom (hxl tbif man faw i^ ? the text faith^, Saidbdd im peace-^ bur DOW, when bi« luft prevailtd, i« keeping bis lEiag' dome, wben be faw thM T^awd w^s likciy ca coaiex^ cbe Kmgdom, bow Aid his hearc riieagaiiift hioi! but of that we thai have cccafion tofpeak bereafier» but only now to (hew you, tbactbe heart chatii byLitanite foft and meek, yet wfaereinit k eroded ifl-any laft^here it is very ffowafd.

Thirdly, C ^^^ c^^^ ^'^ > principal om } Mie that is n^ curaify of a.fbfcly temper^^ and noc gficiouAy ^ncek, yoa (hat fee fuch a ode ea(ily difcooraged i& any gooi 1 cbkig;, iffie take upon brcn*any thfng^thaci»good, and fneecwith any thing: cbati^ difficult, with oppofict<% heyeilds prefentlyw Bu(ri)Ow where^eelonefs jafroaa the grace of Gods Spirif^ fuch a obt^ cfaoagb bedo meet with a great deal of oppoficion^ yet be is able (o go cbcough it| n)eekoeIs doth not binder the anrrageyiM fortitude^ of the spirit of a man and woman, co g9 througb oppoHtion in a good' ca^e; and for chat I wiif

five yoo this notable text, it is tiie example ofChctft , tmfelfe^in tfa* 42^ there tbeSptrit of Cbrtft is defadhcd yerfe i* ^Jhal not cry^ar l^ ud^norcofifshk/OMitiP be heardin tbeflreeU It is applied in dt^ new Teftamctf CO Cfarift,cleier^ Cbrift^as of a very i|«f€tiae«k ceaaptrj helhal cioc ci^r^noc lift up^ notcaufe bisvoioeeobe heard in ibeAreet^ Af*a great many in their paflion^ youcaftr not go by cfaeir dooce bue you ifaalbw; their voioe lift up in tte ftreec^, tlie ftreec fomdsof their caihog and bcib^ ling together y it wta noc fo^idr Cict%, htt^voice vm nocbeacdiochemeec, and^bhrgdetoa. Jk9i^$i^ '%eedjhtfbin§ibfeaki andtb€Smoai^9U6tfbaH^

\

SeyrralkMrftHtihie/s^

untotrutb^ he Jhal not fail nor be Stifcouragedi til he

have fet judgment in tbe^rth. He was one of a Meek

|and quiec dilporicion, and very gentle, but niark^ he

' wil bring forth yudgroenr unco truth, Hq wil go through

with his work, andheihalnot fail and be difcoucaged

^1 he bavefet judgment*in the Earth.' So ic iViould be

with ooe chac i^ of a.M^ei^ spirit ^ he nuiff be Meek and

Igenckybut.wlwn heisioa^ood c^iife, he muff nocfaij

nor be difcoucated) notwichfl-andiDg al oppo(kion, ti]|

tebave fee ;udgfBenc in the Eircb^ thac is, cilhehath

fpnecbcough tl^ wock that he hathbenin, he fliould

BOt £ail nor bedtfcouragedsthat is the tJifferenceberweeu

the foftneffiof Spicit cb^ cpsMs fcoxo Nature, and the

ttue. wock o£*Gi:9iCet

B«c then, is there no(another meeknefir, then that of i Grace? How wti youdiftinguifli that ? A meeknefs that cones from the ftrength of reafon^ and indeed many dten cbat Bfa^YC mtofalljp paflionnte Spirits^ Cholerick confticmiotts, yet by ttAderllanding, and reafon, they areabletooveccQ'nKit% Andthiikthe meekne&that the Heathen fpeak fo much of, the moral vercues that jtbeyrpeakfotiiQctioftdtbeir bookes> howftalwedi* IKAeaifliietweeothil fm>r(il v^r^oei^od that of Grace IrimtKAiiiguiflk'it tfaos..

when It corner from the flrcngth of reafonr it may

lie, when the Wfi is not fnbdued to the wil of God, t

jiMitfflnyfiQe reafoptoforb^ate fy^ ,or fuch a things

'r fcut'it Qffom tiotfiofft tb^priocipLe of the woirkof;(^4s

'9(frit, M¥iijbd«idgtfatswAepiU)f|iiit^^

Atii fsnlteir, it h nor nQ9q(ted kf. sfQ^\PiA aFgvir flieim, (ttmmeetly by na.tai'iJ<^(b.5^ yshv^ ^i^i^Siirir jtiit>,lt^f»tt«roiri9ofGads.$pif»j tl»ef3r it j» H^jKJwei / -1^. argtuiMia^ifau' kit SpirkwU ^y ^filiV^ ^^f^Q'a V^ cq^mciitf QikM firom J<fiii Qbrift^. ffofrv the jpro^

^

from the defetcofour flm^ fuch kind of Ar^memsas^ thei'e are die Arpumeotschac'do prevail with aHeuc^ chatis ASeek in a Spiritual way. j

Andagatn^ where Che Meeknefs is natural, ic bach but! a Natural end, it aimes al^vaies at hit own quter, and at; hisownhonqr, and thinks k to beadifhonor anddif: grace rokC'ouc his paffion, and fhacit wil breedapreac deal of dif^uiee and crouble.Bat >yhere Meeknefiis a Saa* .^tfying Grace of Gods Spirit, it hatha high end, it bach | the Gloiy of God^ ic hach the ietcj|^g forth the honor of \ Kxod^ and the horor ot his profefitoh, add tbts is aix>vt the Aiengch of Natural Reafon. Some other differences might be fliewen, but ch^ >or the preleht Coopcotbe JSTacuce of Meeknels wbac ip island thodifference becweea S|)ir-iLuaI and Natural Meeknels. * -.

CHAP. LXXXX.

^hat Cbriji k ^eel^ prtyved and ixpkumdf wiA three ^afons of ffce Vi^inu !• ^ecaufe of the boUnefi o/bk future. 2. Vecoiife ofiHe, infimtt Satiffa^iofi be bad in himfelf ar^d the Vatbcr, J. Hewasihfinitlyvtnfem - , [

NOw the next thing is^ tofliew^ ThacJcfusCfadft was Meek, Learn of me f^lam ^itUki Now wef ate tofhew that Chtift was thus Meek».Qiri(i was Meek in his Coaverfation, to fee forth beforeyooihe Mtfricnefi of Jefus Chrifl'^ This I ihal fliewyoi^in Satptun^y The45. <Sfaim. is a notable ¥ext for (he! Meduieb ofChrm;. the'4. Terfe ^' fie is« plain Fro-j t>herieofChififfj Mdinti^ymojifljnd^^fr^pBfmfi^^^

r frithtHLmd iidTDMA

-S"^

ThtmtAnefs ^fChrifi'

fbeeierribk thin^r. Here this Scripture ihew$,thac Meek-

nc($ in ones own cattle, may ftand with a great deal ot tei-

riblcneff in rbe caufe of Chrift. And then, that otbec

Texcihac we have, in ^Mtk i a. 17. A place that quotes

the forenaracd place, the 42. of jjii. That it might be

jHlfilkd winch ufoffpoksn by Ifaiah the <Pr4fpbet, faying.

: iidjold my Servant^ whom I have cbofen^ my heloyed^y^

whom my Soul kwel pteafed^ Itvilput my f^nt i^Ih

bim^ and be Jhal flyevo judgment to the gentiles* 'S

fi)al n9t firive nor cry^ neither fhal any man bear off

^ voice in ibe ftreef/y Here is that added (ucchertothe

place quoted out of Ijaiab, 42- There ic isonly^.l/e

jpdl not cry J nor lift up^ nor caufe bk voice to be beard

intbeflreety But here it is, Ve jhal not ft rive nor cry^

neither jbul any-man bear hk voice imbe^eeti^ No

; man (hal hear th^^ voice of Chiift \f\ the ftreets^ in a ftfi-

vingway^^ in a railing way, ]napaflioi>ace way, Chcift

was no ftrivec. Men think it a credtt to be ftriving.wirh

'their nei^bors, but this is the Glory of Jefus Cbrtu, thai

hewa&nolVriver, you may think Wba: youwilofit,

and therefore the Holy Ghoft qyores that Propbefie^ he

wil not leeilip tliat qyocation. But' to opfsn* and cleaj

the quotation, headds^.heihal notilrive. And (ben ir

^Miattb. 21.5. T^el ye the l>anghter of Zion, behold

}tiyy^ngcomttb.nniotbeey We^l^, and fitting upon.m

\ Jfly aftd a Colt y tbe fole of an Jifi^ Chrift, the King

though a King, ye: be is Meek, men of great iSpirits, o

—p, —g, J — —J - — - gj- - p ' •/»

I ^eat ettates, and great authority,^tbey. think, it a dii*

bonor to be'Meek, they are ordinari)y of a boyftecou

Spirit, but behold,, thy King cometh Heek^t And i<

thkc inic^r. lai. ^vo iPaul my felff befeedf you

' by the ^ek^efi andgentlenefj^ of Cbrifti' Thefe at

' ctpal Saiptures,. that hold forth the Utekneit c

]ft, chough otherainig)i»t be^named..

i But now ior tbfc openiag^of ibis Meeknefs of Ghrifi '\S^V4sl1eek.i»Godjaiuiii»tij €^)x>tbroge(her inb

tufFerittgs, Chrift^ I &y, in Wt fuftedng;, boch from God and frorb man h^ was excerdin^Meek In Ifau $3.' 7; THe wof appr^ed^ and he tMf ajfliUed^ yet he opened nothh Mouthy he if brm^tjt <m a LanA to tbeAai^ter^ and as a &jeep before theflyearersy k dtttnb^fo be openetb not hk Mouthy €0 he opened not his Moucb^ As t JLamb a Sheep when he comes to che Shearers, Yea, Whea ey come co the Slaughter, Other CteacUres. wil drug-^ e wh^n you iiK*ddle with chert), ahd be readfy* Co fpoil you, and make* hideous noift when you offer any violence to rhem, buc cbelLamband Sheep are Meek, and dumb, and fo was ChrUt, when he fufFered boch from 'God4 and from mad, fromma<i wrongfully* Asyoii flial feebv and by, and (uiflered from uod chough not wrongfuipi yec fu^etiag from his Father be did not open his Mouth j and therefotfe he is Tec oilt in Scripture bythatlfcle^ the immacuUte.Lamb, behold the Lamb ofQods tbdi takgtb away the fin/ of the IVorld. And mh\latth.$: thektterend. When the Spirit of God cameAJpbn him, - he came in the forcti of a Dove, chat is, without Gall, without bitrerncffs. The Spirk of Cbrift was like chat of a Dove, very Meek and gem le, of a gentle andax]uiec Spirit, when he was co lufTer, and law chat i!)e Hand of God was in k, faich he, in ^Mattb. i S. ft. Shalnotl^rin^the Cupwhkh my father baih ginfenmetoVrinkJ He cakes the bitter Cup chat there w^s, and Drinkes it only with thefe words, Shal not I Drink the Cup which my Father hath given me to Drink >

And Chen •meek towards men excecdingly,tn lif2t.40. r i It is pcophcsioul cleerly of jChrtrt, <aith cne rcxr. Vejhal feed bkflocli likpa^^eard, he palgather idbe Lainbf * ivirfe bh Avmey and carry tbem in bk bofom andfh0 gently lead tbofetbat dre mtb youHgi What anfcx-preiiion is this?He is a fhepbeard,not lUte a butcher wfaeo he it driving (heep andcitcle if they go not Wbkb Way be would, flings ac Aerf), tteakcs iheitlqis;^ andliriif*

The Meehup of Chrlfi.

231

^cs chm bodicf, buc he flial cany chc Lambs in his Armes aadlgeqcly lead thofe rhac are wicbyong. Ifcb^ebe a Lamb chat is weary 9 tnd begins co be knie, and goes limpingyhe vil cake chem up in his Afoies; chis is {poken CO cbe comfocc of poor HreakChtiftians, chac are Lame thacarepoor^ weak ones, likeLambs, chac are fainting and cannot go, Cbcift wri gicbec the Limbs in his acmes and arry chem in his bolora ; if chey faint and' wane warmch^he wil arry chem in bis bofom % and he vvil gen* dy lead chofe chac are^wirh yong, chac is, Clirift wil con« tider che pace chac we are able co goe. Ic was noced of rough IS/^n^s he wil drive on a {)ace, Ibuciaiih Jacoh^ lee us noc drive on fo fad, my Lord, leiaft the fheep die by die way :So Chrift wil noe drive on lb faft,buc genriy lead thoie cfa:ic are wlch yong, Aoda notable t xprefTion we have in I/^. 57. ij- Thisprophefie ofChrift is principally Evangelical, and aimesac Chrift almolfl in every thing i 'Thus faith the L&rd^ the high and lofty one that inBahiMb eternity^ whoji name iiboly^ Idwel in the high and holy place^ with him alfo that is of a contrite andbumbU Spirit. Buc the i6.veif.is thac which I aim ac. Vor I wil not contend for ever^ neither wil I be alwaies vorathfor tbefpiri tjhouldfail before ?/ie, and the foules \vohichlhavemad'.. SaichChrift, Ilooki\p(lnchefpi-ria of my lervanrsi* and if I (hould contend tor ever wich them, chey would fatl before me, che fouls chat I have made would failbefore me, and cherefoce 1 wil deal gene* ly^ 1 wil gencly lead ihofe chac are wich yong.

«

An3 this isldifcovefed in (hecarriage of Chiifl cowards his difciples^ chough they were men of mean rankeand condition, poore Biheimen, and of dul ciipacicy, yecl howdorb Chrifl carry bimlelf cowards chem, and cals chem his brechren, and Children, chough they were fo poor J and weak, and duliiuheir pares as they were,yea, and when Chrift faw the ijp\tk of his difciples begin co b^ bucalitclecoohoc,. chough icwas foe him, Cbraft out

««

■ ■ ■ iii

ajt Th e Me€kn(fs of €brij^ r

of cfae meekneTs of his Spiric doth Mlhf didr ij^tki, *is youiiaveicin Luks- $^ 51^* Them you ttur^ftfrtUe^^ ritof CbiiiftsMeeknefs/whehtb^re i$m«i#owlx)fefbim W4tfo hoc, yameS: ^nijobfij tl^^t^bnthKifpnKci befocej tbac MrasoffoloviogaSpirtt, yeccbore bewiti Vxde coo hoc^^hou^ it was id a good catafej fbr k h dot enough that thecaufe begodd, but we muft keep kia figbc temper in ^ good caufe. The text fakh^ vheo Cfacift was going among die Samaritans in iM^g* $i« Ucame ta^pafi^ wbentM timeppd» come Aatbe fbmdA k teiieimd up^ he ftedfaftlyfet bkface t^go to Jeruftr km^ and fkntmsjfmgeribiforthkface. AndmC 5$. 9ut ibex did notrtcewt hmt^ he went into a village of the, Samariranst and cbey did not receive him, Vnif I ^ecaufe bkface t»as a^ if be would go to Jtrufakm. Why wpyld chey not receive him becaufe ht fecmedto go to Jerufakm ? The Saaiaritaqi tbey worihipped God in a more fuperftitious way then at JerufaktHj ac fem^ falem there,was theTemple^ now the Samaritans hated the Jewes tbac were more ftrift in ciieic woe/hip^ indeed among the Samaritans chey were counted (he puritankal people^ ( as heresof ore among us J now (he text fakb^ becaufe h\g face was as chough he went cowards Jemftt^ lem^ he looked, fas it were) like i Puritan, oellkea Rouadhead(as now) becaufe he was one chat I(X)ked like fuchaone, and becaufe he locked as if he wouM goto Jcrufakmy Co che Temple, cb werlhip cbecti chey wouU [noc receive him. NowRiark, chismigMyGcafpeiaftd \ Janus ^lA Jdhnj what^ (ay they, iliaUfaefe wicked wretches re)^ Jdus Chn(t, and for nocking eUe, hoc becaufe he feemed to go to fkrufakm^ to the Xeni{drdF God, meieHy beaufe he feemed co bealovc^.of Gddi Temple he did but feem fO|t for fo che cexc dock n« fay ^plainly char he would go, bucbecaufe he feemed cobea k)Ter of che Temple^ and they wouM hoc fonnidiMiie himaDylodgiogmk,andtfaecefocef4kb7i4Bieyaid;9^. WiU tb9u that m comai^ifirftP CQim^dovmefhrn teri

. ^i.::..--^ir:'i^^.'l'.^'^i^

venandcottfume Unm } Wbac^ ftal cbey not only re/oft God, bftcmchaoneasChriily chat feems tobe^lbver I of the Tempk|flial Yhey re;eft him, and noc receive him i ^ (hal we cdiMDand firt to come down from bea ven 8t con<> iitmetbem ?t<ow mat k cheroeekfirfs of Chrifls Spirtr^in verC'55. He cucned and Rebuked them, andfaid^ Te ifLOfpnettx'bat manner of Spirit ye are of^ for the Sm of man ienot come to iefbroy mens li^jJbBtt tofavetbemf Wfaac a meek fpeedNs this I chac chou^ be was never fo mticb ceiefted i Wei, diougb cbey deal chus wkh m^ yccche foD ofmankcomerofavechem* And (ben Hktek be wai cowards bis advecfaties^ this one cexc (hewes eaoogb how meek he was cowards thol^tbat did fo couc-> fly ule him^ and likewife towards al others in ms >cod-verfing wkb them, Read over John -4. and John S. feetbecavelltiigoftfaeWoman of Samaria f and cbeca* veiling of the fewes, andliee the meekiandquiet temper ofChm towards bisimemies, father^ forgiwe them^ for tbey tpovi^ not tcbat they Aom When cbey brought hiiD unto rise croft^ tbofethat tock away his life^ yet he \ iatth, teher, forgive them, for cbey know not what cbey doy hepiccies diem not whhftanding« And in huk^^ A. 46^ 47. he (aid unto them. Tbuf it it written, and thm u hAoowd ChrifttofiiffiBr^dto rife from tj!ie dead tbeibitd day, and that r^pentancefand remiffion of fins fbmU bepreacbedin bis name^ antong alifiattom begin' mng tftJemfalem* Chrift here,be innriifted cboCe chac bewem wichai uoco ^iSiiuif/, andrels tbem^ chat it be^ hoved Chrift' thus tofufivr, and that remiffionof fibs iboiild bepreacbed in fats tiameaniong at nations begin* xax^wijonifalfm. Why fof It was a (Itange chingtkac CMffihouidj^QCder} noroolycogo and(»:each the f^cidifigiiillabatiaRto althe world but where they HimM begin,: as if Gteift fltould fay^ labove al jplaces fWtch t he defttioe-ofreitiflbn of fins, and parclon of fflVMdi^ieadKhe.g^tidif^^ Jerufa-

•Ha* lem%

^ ^1 ^' ' III! 1 1.1 III. —^^»i^'—*

/ei9f, begin chere *wasChntt lb much beboideo ca Jenr falerH , -a c Jerufalem ic was that he was mocked) and (corned/ and crowned v/ich Thorns, ttwatjherecbac he was Coiciiied^ Jerufalem was a blUody cityi tbac-puc Chrift codeactf, andyecwh^Chrttrofeaiaiainj heardencbac chey (hould ^oand preadi the glad cidingrof (he Gofpel firft ac ]erufalem. One wouU have chpughc be ihould have faid &ohh difciples, above al places fcome noc oeer Jerufalem, one would have cbought:|^e Hiould have laid CO cbem above a 1 places, preach nor the glad cidin^of che Gofpel to ]efkfalemy no, but faich hj^,gu atid preach chegladadingsofrheGofpet, remidipn.ofunsf, and pardon of Ctva;: ac Jetafdlem, begin chere, here is che meek* nefs ofChnfts Spiric, che very hearing of thele chings hach a nughty efficacy on the Spirics or cboCe cbac have any incefeft in JedisChrift.

But now, chatlmayiec forth che meeknefs ofjefus Chrift fureheri I have ih'ewed you, how he was meek cowards his father, and towards nven,bf ic now che meeknefs of Chrift wil appear very gloriout^if we cake in ihafc cchfider^ttons«

Firft, There w.as never any fo wronged as Jefus Chrift, youthiis complain and Hiy, whocanbear iuchwroogi) lam.wrongedrhus and thus, I, you tbui cpcpplain, biic never any one was fo pronged ai^ Jefus Chrift, and yet be was Meek, You chink ic a pleaiufHcienc for your paflioo, when yoafay, you ace wronged, buc Chrift wasmoce wronged, he fuffered the concradidicm of fioiiers^ and yet he was Meek. You fay. Perhaps,, you ace fcocned, Chrift, he was Hocked and fcoroedj andl yec he was Meek. ^etl^ips you wil fay, they cake avay.your right, take take away your eftaCe,aQd4e^e you a beggar. Tboixh ^ Chrift was the hejr of ail ctn worl^ yet he bad noc a fade Co hide his head, and yec be' was meek. Yea, ftuipofe any (hould cpucb your life* then you woidd cb'dfcyv m ighc be a ngry indeed* None was fo wrome^ tx mm k a^ Jefus Chrifti and yec l^e was meek.. Y«k aollie

. , ■■ ■ ■ '

Jhi Meeknefs ofChriJli

cd by bis fuperiors, ic is bed that ycfu fay* nothing', bac aifibt aniu^erior that wrongs you>chen your Spirits rife, I vtrb^c fhal Ibe wronged by fuch abate fellow as thi»l Suppofe you be wronged 8yycur fervaoc ia your houfe I by one under you, then your fpitic filetb. Now Jefus " Chrift was iTrc^nged by chofe ihac weri^, inferioi*, thofe thac were under hiro^chofe tha^ were his iejrvants. • Yjea; as be was wcongf<lby his inferiors^ fo hewas if^tonged utidefetvedly^ You foracimes wil fay^I have no* deler** vedic at his hands,r<lid nToc mucbcare if I had deferved it, *uc fuch a one to do me that <*rtong cfcat 1 have, done fo much good for, andl defervejbetcer ufage from him^ebts i5thacthatprovf)kes yourpaflion, I but Ohxtft hejvas wronged-and never did any hurt to arty* You think youfnay be lawfully paffi :nace when youdo not fuch a one afly wrong. Mid yet he wrongs yoii, lawas Jefus Chrift. Yea, he was wronged by nis ow»^,i' if you fliould be wronged by youf o\tn'.Children , yout ownc ^Servants, you would rhiuk you might Law-^^ ftiUy be ttigry , thus was Chrift^ Suppofe you (hould be wronged by one you4iad doiic muta for, foppofe you (hould cake one from the dunghil, and do much for him, fet bimup to live in the world, andbe fliould wrongyou, would you not take itiil ? Thus was Chriftv thofe that lace ae his Table^eaC Bread with htm,he was wronged by them* YoukT^ow k Mja6j)ut lictl^tharj Cftrift faid to Judas, he that / giye^ihe fo^ unco^ he did not &y, what thou wfcked vile wretch, wilt thou betray i roe ? %ilt thou Betray thy Savior J no, bQr<>n]y fo, he (hat I give the Sup untor Yea, Chrift was wrwiged^ openly, if-you be wronged by yptu: iieighh6urs in the fi^tofyourdeareft Friends, )^ou'wil be angry, if you (hould be wronged i»a ftrangf plaoe^whereQoneknowes you, you would not be much troubled,but.to be wronged in the pEcfcnc3e of your ReiiWk^d Neighbours, apd Atquaincaoee, thiarailetbyouc 9(»i«ts;now Jetui Chrift wiiiwsoMed at 78riirakiiiJ)ef<»^^^

n%

i

The Mefhefi of Orift

^ 1

fo.

Mcekneft ftom Tefin Chrift, we doiwtwocwe icpq» *mfv. We bwe<iJfojrM indeed a Gpod patternAutd»« i$aaiafli|eDce4nChrift.toaiakehisSeimi Btek, wto-foevM is a gocftl Chriftian, hath the impreffioaofjerui ; Gbrift upon bi» beacc. '. .,

_^ .j. Youwilfay, Whatktbattkafmak(ftbi$^ rit^JefiisCbriftto btoffucba'HeeK^P^ •*

;4«/«>.. There ^rethefe tbcee things tlvat make ic

"^FirftiBecaugof tl»e liifidi|»t)olynefsof hts nature,* was infimtly h«y,awi cherefatelo NJedv^petfeaiyJioly, & rhecfotc perfeaiy Meek,cbat iscetamly aueacwding to ihedegtee of holineft is the degree of Meeknefs, foe ittt fin in thelieait,rhac doth fovpe the heart, & upbjtrer cbe heartjoothing imbhcers the heart of a manor woman but fin, andtherefa* the more foul the heart of a naan b, oe more frowacd aiid paffionare is that nnan, and the mote Holy, the noore Meek and Quiet. A« you know, wh« the ftoroach is foul, there yirilcome bitternefs mtocfae mouth, fo when mens hearts are foul and filthy, cn« comes, ijpluch bitternefe into their mouths, what Is d» reafoo that there comes fuch Bitternefs and PafBon out oftbe Mouthesof men and women, but bccaute tbeit hearts are fouU

Secondly, The meeknefs of Jefus Chrift,tt arae ftom theinfoiteSatitfaaion thatJelusChrift hadintbeFtj rhet, and in h»|pfelfc,he had iomucb latisfaftion uj God and in himfelf, that made bira to be of a very meek and gentle difpoTirion cow»rds others and lb ic wil Ik with us the more facisfaetion any foul find? in God, ihenwe meek, fweec, and gentle he wil be towards odiets, a$« » faid in <Piw> r4^ j4. ^goad fMan fiufi b* fatupa from bimfelfi Thac is, he finds in his pwq heirt mudr .'peace of confcience, and thac fatisfies bis Sbul, theroae I laosfiiaioii in bis Confcience cowards God, iodinhia-

•1

F

mm

*i—ifc^^ ■ A I I'ti

feify cliemocetMekheiiCowardsocberf. Youarep&t-t fionace and frowerdy and nochffif^ wilpkafeyou inch«l famityt and chofe about you, Ob I Ic is co be feared, chac you are ooc (atk^ed with God^ and you have not tbac ta your owo heacc chac facisfieryouc Spirict•

Thitdlyj, Another thing that made Chrift to be of Tuch a meek ^irir^tc was the Infinite Wifdooi of Jefus Cbrift as afterward you (Hal hear. Anger reps in the ^ofom oj Vocis^ Though focn€cime< tbey take oocaGon through tbeic wifdom to be An^y, y ec when they come co be ex-amtnedt k is through FoHythar they come tobePaflio-natCj and therefore Chrift was not of a PaAionate temper becaufe he was Infinite wife, from thefe three ( efpeci* ally^ proceeded themseknebof Jefus Chrift, And thus! now I have done with thefe two things^ Firft to open the Nature of Meeknefi j and fo to prefent to you the Meek--nefa of Jefut Chrift, I hope the prefenting of this co your view thuSf hath a great deal of efficacy in ic, for cercain-ly tlierels a great deal of Efficacy in che example of Jefus Cbrift,coprevail upon che Heart of a Chrift tan. There* fore ac befeeoies Chriftians to be meek, if Chrift be fo, it IS fie chac the Difctple, cbe SdiolUr, (hould bt likeco their Mafter, you lee Chrift prefencs it to you as a Frii^ dptland Evangelical Grace to Imitate hrniin. There ace ocbec Graces that Chrift would have you follow him \ in, but ch|s Js a principal one, Ob Learn of Jelus Chrift ] foe he was H(tek.

*♦'

Kk

CHAP

!■««■■*■ »<>■ I '

t^ o ' Confeejuencef fim the mtik^tfi 4f€hrifi»

[

••■BMXSM^Aai

tGHAP. XCL

Three Conjeqitencei of the former DoUrine. i.' Td rejoyce in fo meeJ{afafvior. . a. itiragriewu/fin toprcwksfomeeXaSUtvior. 3. ^n excellent hrave^ Spirit^ anddmee\Spirity tnay ftandtogether.

F

application^ i*

Irft, From hence foliowes. That- we have caufe to' rejoyce that we have fo meek a Savior, ic is matrtr \ of great j oy to heare of the mceknefs of Jcfus Cbrift. In Zacb. g.,9^ ^\ejoycegreatlyOT)ai/£bterofZ\oojSb&ut OT)augbterof]eiuU\en], beboldy tby^vg conpruA untathee^ he k Jufl^ and having Salvatiorif Lawlj^ andTyjding Jtponan jifl^ and upona Colt^ tbc Vok^\ anjifi^ bucmarke how this is quoted in *iVfj«. zt. 5.; There you have it^^elye the T)aug\jter o/ZioD, hebM^\ thy %}ng Cometh unto tbee, meekjindfittinguponan JlfS \ %frycegreatly becaufe tbe ^ing commetb^ and he com* i niQth^eek^andfitj upon anJ^. To fliew roeekneisj when he comes unto thera, and thetchtt^e^ycegrtu^ 1 ly hecaufe tby^ing commethy he t$ a nieek Satrior, To have him upon whom our ecernal SaWactOn ties co be fo ^ meek it 18 maccer of great Joy. It is a great Comfort co; one, to have rodeal with men that are of meek difpo-, iitions^ elpecially when much of owgood depends upon j them> if much of our wel-fare (houk! depend upooa^ man thao bftb a^Rugged, Untomtrd^Harfh L^poKiooy; nt Mrouldbe ^^eat greif to ds^buc ti^henthore cfaatu^ * of our good depends upon, are of Medcj and Geoik dMr | policions, ic is matter of great Comfort^ now our Stauks] and our eternal £ftates^ depends upon Jefoi (3irift»viM>.

««■

r O^fifli^w^fsfreiH theMeknefs of Cttr^ ^41

'

is oCcbisMeek and quiet Difpoficion, ic i$ Chrift chac is our adyowewich theF^a'^her, that is of this Meek and quiecDifpouaon ic is Chrift co whonis cbe ordering and difpofing of al things is commuted, who is of this Meek and quiet dtfpofition^ Ob» co have a Govecnor to be of a Meek and quiec JDifpofition^ feraSecvanc to have a BrUfterofaMeeksBdquiecDirpofition^ asnow, what a difTeireace do iome Setvants chink to be between fonie Maftets ihacare of Froii^ard, and Crabbed Difpofitions: perhaps h\% Bcocber or Friend dwels in a place and ha(h a Maftec and Miftnsofa quiec apd Meek Difpo^cion^ Oh i He chinks, happy are chofe Servants that have iuch Go* | vernors. . Npw we have Jefus Chcift the great Governor ^ ofal the worlds to whom aUhings ace counted^ that is of a Meek and quiec Diipofition, Jefus Chrift that is cobe ourjudgy to pal's the fentence of our eternal Doon)^ ic is be that vis of this meek and quiet dirpofition, Chi:ift chacisfoneer related tous^ Cbrift chat is our Husband Chrift thac is our Lord, Chrift that is our Father, ic is be ciuc is of this Meek and quiet Difpoiiciocu Jt is a great DiGcomforc, when we meet with any frowardnefs in another^ if the Husband tneet with frowardnefs ip ^he Wifc^ or the Setvant frowardnefs in the Mafter anc^ Mi* Arts, but Jefus Cbrift is gentle and Meek towards you, pecbaps^ooe Brother w^th another,' and one Friend with aaocher, meet with frowardnefs apd Paflion^ I but Jefus ChriA is aL medc, fo chat the confideration of Ctariilt meeknefsi hath a great deal of comfbrc in io

^Application^ 2* *

/

. Secondly^) F'rom hence follows, to that Cbrift isfo 1 ISeeltt 6h Chen 1 What a wretched condition are they in . land how oiiferable is the condition of chc^etb^t.dofo /okeduk (iieekSavftor, this meek Chcift;.they^^^l bixD cdt>e moft drea^dful and'cerrible to cbe^n^feptaifi-ibekliQiswicJcedahd vile indeed, and tbe cpii^ictob

!

N^i-«>» " «i<

241 Xkiifc^nattftbemt^^

I of tfaofefnen ind women is tnoft miferable, and ^ cbacdo fo provoke hmi cbac it fo Meek^ to be fo {«► ^ible »nd dreadtul to checo.

Ofcjrff. You wil fay, Iftbaty^fieaVad^^ Am

^etdin^f frovok^i^ a Child^ and dtn a beat agav^ 4bir Childy or if yen fee a Rafter or Wftrifj tbatymt ^iiow to be of an exceeding gentle ^eek^ difpap^ttm^Um f bey are exceedingly imaged againfltbe Ser^iwu^ ym wil conchide^ furely^ tbii^ Child hoib done feme grrm things furely tbk Sem^ani bath committed fame gr^at vpic^gdnefl; that one that h of fo gen:^le ^Vijpefttkn^ ffjould be fo prov(Asd,

Anfw. Now cbere are a People, chat Chrift wila»» ntt^li bimfeU exceedingly prov^ed <^in(V, I wW give you but c wro Saipcures tor tiur» The firft it xh^t wUdi upon divert occafions I hive inencioDed*, diey jie dioCe chat ticcle think chic cheyihal ftiid Chrifi- fo ptoraked a-gainft them ? In a. Tbtf i. 7. And to yM xvbo Mir tronbkd^^eft with ut, when the Lardjefm CbriBfkai be^eveakd from heaven^ vnxbbii nd^tyAngps^ m Vluming fire^ taf^ng Vengeance on them ibat l^tcm mit <iod^ and that obey not the (jof^lofvur Lcnrd Jefiu Vbrtfl. Bven Jetus Chrift, chit meek one,. "HA one dqr coroeAvtch his holy Angdty in fiinrtngfice co cakt geanoe^ Upon whom I upon rbofttlm Know ox tM cliofe tbac have lived under the means of die knonrlcdg God, and yec have tioc fciiown »60d, have noc n^ua the kno wJedg of God j to come co karo to knoir hii|^«Ml have HOC obeyed cbe Gofpel oftbe Lord Jefiit ^mft; You haw the Gofpel of Jefot Cbrift nmbtA^mytm 'now if you obey noc cbis Gofpel of Cbnfty dMsmntte a day, when tbj^ meek Savior (hil come, io

.t- •

-

khe vengeance utpqn you; And the^dn

Ue jp*tf» men aad "tkb «m» audtbe^/^^aftMiufi '0*1^ aMntfmen, mi4V€fy\>onAnM»i.^nirevwf freeman, M &"«« tbemfelvei i«tte V^n/^ aad. th» l^ockf of the "MoHtitaine/t and fay to tbe*l\.ocksand^ ^tbt'Hoiimamu. falmiu, tndh$i»utfrpn the Voce ^ymtbstfatt^ufonthtthitwet imdfr<om4b€.Pfr<a^ oftbeUaiAy Thoughtebebof i»tL!W»l\,-y«)»«ift*. hWathic »dre»dful, in ft) muchy tbw they «aIiO<te NoanuiMs to hide chem, aod to iiHj*poottor% itac •heyouybebid from tbe wtathof th«jL«mJ?,. (Fvrtbe grMtdsfofhttvoratbhemei <mAivhoft(iibtM*4» %nd. Oh 1 Who iwl be able to A«nd, thi» Meek S«aoc wil*ie thus pcowiked one day tgwoft m^va^vaffm iiieii,andth«ic«niferywUbeaggMMti(t^tK «>««« rtnc is m himfetf ib Meek, yet u thus dieadftii\y j?BOfpked

tgtin^.cbm3.

« *

I{eiKe-vie<inay Lsai;*, TJi>iK »A»«* Spwi?'

w»r-«—^-..JwhtweSpiat, may ftaind botb^cigtther*.

ttirteltSoirit andamagwwiinow Spijyt,,ainpckXpjfic,

ttu|lKFttk«l Spiw* a meek Spick, and« SwMt/i|U><>f

'ooutace, andfoRitude, and ot val:>r, way ftaod boM»

txoBetftec. , A.tneek Spicir». is not a meek. Spicit m tb«

loSrtcnft,.thac is, aSbeep hke Spirit, »JW ^

iBBttICi that hath no valoc and fomcude, but ajocelt

& and a %)iri« of the gceate* waggammity. ;hat

^^ffiUycabbe, mayftaodijpth togecbac v ^ |«^^«>

Sefatoeplaee that we quoted foe Chnfts meeknefs, lo

mOm. ft. *. There you hawe both fee focth cogptbee,

iffkw iiSSrfty *•»* pfofperoujly becaufe of tmth and 'nK^iwdfBf^teouM^itl^neJlxroi^jateJh^^

w£^ V^^nt OqodHfor mr a*id ever.

imS^mHkpeft, iKOvlc <^tmt,ma "'«^3;-

\ ■ \ . -

profpermjly inthy majefiy^ Ma;«fty and roeekotftraiy ftand botb cogccber, theft three confequences now foUpw. fromCteiffsmceknefs. ^

• • ■ *.

Bucn05jrtbac which follows ip tiie Text tsthij. That chetefote we fltould be meek, Jefus Chrift be w« rocck, ^nd' he cals upon us co Leiarn ot bim c6 be meek ts be wai, Icis ctiae cbe Difciple fltould be like cbe mailer^ of Chebkfedifpofiricm, and indeed, it is the erfcellenqr^ of Chriftians to be of meek Spirits, I reiliembec Jujim Martyr in his ^ppology fcff the Chnftians, faitb he, Why doyduff compUine ofCbrifHans ? Wbatk ky<m hafvea^'ainfi'tbem bkt their^amel tAnd are you fo offf^ded^tb their "^amel Chnftians ffaich be) IVbat are ii^ey but'Ghreftianoil And in the word faece in the Text, W> ToaK * ^fjf^t I^ *«, »«w. which figntfia Vaci% and if it be applied to a man, and the word a lir tie, (o ic is, men of Facil and eafie Spirits, of geode Spirits, fo Jtiflin Martyr alludes to the very wad Chriftians, calling them Cbreftianoi, becaufe tbejr ate ^Chriftians, faith he, they are of cafie and gentle Spiri»s they ihould be Cbreftianoi, as wel as Chtiftiaoi, of meek aiid quiet Spirits, if they be Chriftians, Learn of voe for I am meek.

•« ^ •

CHAP.

■ . » * ' * • 1

« ' . • .■ I •• . . . . ♦

Learn mekne/s^f Chrift,

■^»«-^«

H$-

CHAP. XCII.

• % -

Learn ^eel^fs qf Cbriftf bicaufs the ViUb^r 4e» lightfintfye^e^kpeffofbhScn.

JEius Chcift v^ould htve ui to Learn Mteknefs of hkn^ Che rather, becaufeGbdcbe Father is fowelplealed ta him for hit Mcekhefa, and tbereface Chrift would Iwve huDifciplesLearn Meckiiefs^fhimy Chrift koows how' wel God the Father ispleafedwichhim^ becaufebe ii foMeek, and bumble. In Ifai. 4z. Tbac bkewifewas naiued for the (hewing how meek Chrift was, bac coi^.fi-dec of ic agiin how God the Father k fo wel pleafed with Cbfift chac is thus meek: verfe,i. ^ehold^ my Servant^ v^amlu^M^ mim^EkS^ inwhmnmy Svuld^iphu Hh, I haw fut my Spirit upon bimy be fijal bring forth Ju^^ent totbeQeniitesj be foal not cry^ nor lift up^ nor caufe bk n>o%ce to be beard in the ftreet. MarK, heboid my Sem>anttn vobom my. Soul delights^ Wby doch Gods Soul delight in Chrill, (among other things) but becaufe be is of a Meek Spirit, faith the TtXr^ Ue foal not cry^ nor lift upj norcaufe bk voice to be beard intbe ftreet^ He ihal be of a quiet and gentle difpofitxon, * and therefore it is that God did delight in him. I befeecb you confider ic, the Soul of God the Father, doch delight ]Q-fefos Chrift, becaufe of his meeknefs, becaufe He doib naf^fupbii voice and Cry^ Is not of a Turbulent and { iroubJefome difpofition, Surely,here is one Reafon why Cbrifl: would have us fo meek, as If Chrift fhould fay, I find chat the Soul of my Father delights in me, becaufe ofmymeeknefsy and 1 would fain have the Soul of my Eath0r'delightinyoutoo^ and therefore I would have

I

vnn I

■Mm

iMMB

Usm meekmfs •fChri/L

I you have che difpofit ion ofmeekneff, riiac you may hm the dclighc of^my Fichier, as I have che delight of my iFacbec. So our Savior in Jobn^ 17. H* Prtyes^ that God the Father would Love his Diiciples IViUi the fame lAve that be did Law bim. Nair if > oci wouU have God the Father Love you with che fame Love chj||jbe did Love the Son wicbj you muft be as be wa$j tbaciSi mtek as he waty noc of Turbulenc Difpofictons^ bur of quiec and meek difpoficions^ as be was* And foyca cead, in ^Mattb. 3. When the voce was heard from Hea-ven, iayii^ TbkkmyppelbdcvedSan, in ppbomlam vpelf leafed i When was it f Ic was^ when The Spirit cf j .QoddiddefcendrnpanCbrijU^a^lhwi Ac chacciciie aiKben the Spirit did defcend upon Cbrift asa Dove, then oemeschere a voice from Heaven^ faying, T^hii kmywd 4}elaved Son in whom I am welpleafed^ And tbK iscer tain» when the Spirit of Cbrift comes moft upon. any rxo or Womens Souls like a Dove, chat is che time chat God wtl give this Teftknony unco chemi chis tsmy wd beloved Son^ or this is my wel bebved Daughter in vhooi my Soul is wel pkafed* God it never better ^a(ed with you^ than when you have Spirics bhe a Dove^ meek acid gentle Spirits^ buc wefbal aficcfwacds fay more of chat, for the excellency of this Grace of 4iieeknef$y now we ace co fpeak of fc^ bow we art cobe meek as Jebis Cbrift was.

m^

mm

'^mm

wm

CHAP.

I

Meehufitomrit Qdd v^ea.

iliW.i»

■ * ■ I

247

CHAF. LXXXXIII.

Learn of Chrifk to he ^leei^ towards Qod^ and the • ^oint opened in feven V^^icHlan. i. IVhen (jodjhepfn himfilf <k^ an enemy. 2 . When in the greatefi .AnpiUb and trouble^ we find no help. 3* When we have fought Qod long^ and yet be doth not bear m, 4* When after much means the Veart groped worfe and wor^^ 5« When theLordimpUAesui inbk fer^ice, andyetwefind nofuccefs. 6. Though tbingsgrow worfe after we ba've trufied In Qods wordl % When we haw no ^ncourojgement in our dealingwitb (jod^bmt cur eternal^ate,

THerefbrefoc the opening of ibac^ bow we arc cobe meek ai Cbrift waf9 ye know, diat'in the opening oTChcifts meeknefs^ I ihewal you, Tbac be was meek cowards God, Sbailnot T>rink^ofthe Cup which my Esther hath wvm me to Drinti^ Noc mine ownbuc Tby wil be done '» Chrift be fuffeced bard cbtngs fmcn bis Facherj and yec he was meek in his ctrciagt cowards v hiiFajfaer. And he was meek cowards noen, Andaccor-diaglyIAanab(H:co draw your Hearts co the Love of meeknefsy cbacyiyimaybeofnoeek difpolicions, Firft, cowardi God, and Secondly cowards men, we mud Lnm of Ghcift cocarcy otir ielves meekly cowards God. TriiXy one woi^ chink chac (h«ie needs noc much be (aid ccncnning this, of the meeknefii of ouc Hearts towards Gsoij one wouM cUnk, chat it fliouU nocbepofliible, cfaaccbcreflioidd be filth widcednefski cfaeHearcf of che Craatuct^ to bt frovMBd CO wards God, ic is too much to tefipovardcowacds meo^ cowacdaooc BccthteD^ but co ._ LI be

I

Mttkne/i tdUtards Gtd opetiid*

m*

■««

\kl (roward tow^td God > one would cbink^ ibu were Hn horrible wickcdfiers> Me would cfaifik none wm guilty of chit, we), but before we have done Mricb tbe poioc y pu flial fee a greac deal of neoefficyi and mudi ufc* fulnefs iti this point co reach you Meekneff c6wai^liod. ?vM^ Therefore I Otalfet before you cbeMtetcoeff of fpirtc cowarda God| at I have done from rbe eiampfe iol Cbrtft 9 fo from the Example of octiet SaititS) Iflialfiiew you what meek • difj^doos^ (hey have bad towards Godj atrhac Eximi^k knbcabiew chac old Good man^fy in i. Safb. 3. and the middie when God (airh, Tie weuld do^fuch a tfrrn^M I/nKl,4t pe4jidi both tbi tans cf every one that besrdHpMtU tiiigieywhen he beard a dreadful noife by tamuel^ wbco Sit»we{ cold bina of chac that niighc makebocfi tbeearei of al that beard k cingte, now (aich the cearr, whea.^j badiieard.al> he faid, ac Che i g. vetL It ar fbe Lardkt bimdo pobatfoewt feemeth bimQood, hest wasaMeck difpoiicion towards God. And another EMmnleia^^ vidf a notable Example when be fled (com wwj2sImiI| in a. Sam. ij* 2$. 26. IflJhaUfii^dfiWHiriHAeeffs of.tbe Lord, bemlbrin£me again, and Jhevonu bm it (chac is Che Ark ) and bk Vabk^on^ bM ifbi thv fay^ Iba^fenodeligbtintbee^ b^old,bereaml^kiUm do to me asfeemetb Qood unto him^ and tbofe<itbcr tcxtt tbatyouliave in^jaliif. 39. 9. 1 opened not my mcntb becaufe the Lord bad done it^ becat^ fboM b^ dnn ih thtte is tbe roeeknefs of 7>^<;iii/ Spirit cowards God^ We are to be Meek towardilGod* Firft, In this cafty when God Appears a^painftj Ifafi or Woman as an Enemy^ yet then to be Medciaod tm behave our felves Gently and Meekly^ when God Ceemes tocomeagainft usas an Enemy, it is one of the dne hard cbingirhatLinlwrfaid wa exceeding {KAoiile iiistad, one was to belecve in God when be appeasiaaf aoBo^* mys then tobave a Meek Spirit aftd|ofceepdleMM»CiB J a gentle and ^ec finme* IdonocfpaakofylBriiyi

f

poiicioocofeekingof GodsFavor^ but in oppoficicn co ' diOn^nc^ CO keep cbe heart in a quiec and n:ecl^ iuU ^ n^Qvcicame cowards God,-even afr char cime, when ht tones cocopae, agaiiift chefoul a.« anr Eoeniy, chiska great msiaeiv (bit wat Cbrifts meekneb> chough God ap^aceddr<»diuUy lowafds hioo^ and prepared a mcft {^trter cup fos him co drii4C| yet he continues iueek, and fo when God feeraet to forfake him, yet he cries out, ^ly

(f<fd, W> Qfid^ tvby haft thou forfal^n me f Wjf god, cbQ^jh be bad forfaken bina.

Secondly5 When wc ire in the ^eareft Anguifh^erou-ble, and affliftiofii land yet find no help, when che Loid i Ipucsbi^ creature into the greaceft trouble and affii^ioo^ 1 'pjiin in youic bodies^ Anguifh in your {pirits, fore afflic- ^ tions without^ and fore affli^ions within, an^^cheie you lie and find no help, yet no^v to be of a quiec difpo-fition, thtt istbat that i$ acceptable to God, God did leetn Ml fefake Chrift, that you naay apply to this, Chrtft ifeenied cobe forfaken upon the Croli and his enemies came and gave him Gal and Vinegar codcink, and yec Mjf (fod^ (^odiHis Spirit wa$ not di/lempered wkh a* ny frowacdneCB anddifturbance ac al,buc he keeps bis fpi« itt Meek andquiec then. And fo Va'vid in VJa!m, 4o- I I have waited patiently upon the }Lord^ Ibur, what condition was be in?. ItmaybehisaiHiftion wasnot great, (auh c»B texr, verf. 2. Ve brought me kp aJfe om of an bcrribiepkp ontof the miry clay ^ Satcbhe, I was in che horrible pic, and the miry clay,and yet the Lord brought me out, wdmy ibul waited patiently upon the Lord fochU condictoo, when I was mao horrible pit, and in the miry day, my foul waiceU paticficly upon che Lord.

1 Tbkdl7» y«a, though we have foughc God Ioti& 40d y«c be feeoisfiocco bnr, even theo t«keep the-hiact in a aaeekaifpofidoa cowards God, wbcn we havebeen MciogGodJoQg, aedGodieeme*, atkwere, toftuc

|h»eace agaiaft t»..: Tbut ic was wadi ^hmdji^ktA batb

^\

aUbi&frieiubabottefaiai) aod yec be was iio^pirfBociai% cboQgb oevec;.a man fo .wconged^ai he/yee qc wai Mil pafQotHce* . • ^

. Secondly; Yea^ FarrfaerHtootVi thac tius did ogc cooae from ftupido^fii Chcijft koew ^and was ieoiible of (boD) ladyec tiis Eiea<t did noc ri& in pafiioo, oDcmay bt^^QlBged, v^ be renfleis» andftupid^ but Chcift was QOiib^ wd yet (lil be was Meek ao^quie^

4 • • . t • ■* -

T—_ -.^ * •' *

tTf^ftUyy Chcift wasfiitfinirly wife^ a wife man oo*^ noc ioduice to t^erwrdngedby Fjoolr, m^w chac are of im% doAandiag are iMdy co rife amy timet in paflioQ agaioft chofechacatft ignocaniv ^nd f^cciHi, cbey c^hqc. beac witb foccifiine(S| ^nd wicb w^ftkoerf aod foUyf. chough it is'true wifdome. f as you ihal hear afcecwards) but Chrift was - wife, - and quick' ot underftandiDgs aid yet C0Rvei:(¥.witbJ0n6rantt (bolifli and (otcifli people*'

' FoutcUy,*Chri(l was bonorabW ^ was a greac Nobk mao^ ^Rfdiman, an beirofal the world, hemrghcbm badcbepofiEeflionofaltbeworldifhe would, cbougfilie bad noc a hole Co pm bis H^ad iiu Rich meo» cbeir Heatts will rife^ if cheir poor neighbor wrongs shem^ aod cbey wil give them (iich looks as wil pierce them chroufgb and dirougb if they wrong cbem, Chnft wastbegteac ^lOfifi be was honorable^ be was Noble, andyecbewai Mee^ Menditcaregreafinplace* chey cannoc indin to be wronged, cb^caontebearic^ have you OQcheaHrd many of chem^ tf they be a lictle aogred, 6U a Cur|ii» aad Swearingybecaufetbey thinkcbac it is top much foaa^eisi, whoareiobigb, and above ocbets^tbactliey ihou|d| lie fpoken aeainft,; andyec Cbrift was ihisi be was of a gentle Spirtc '^ ' '^

Fifebly^ Aodbefides, Cbrift bad al ofycuacaoad* vantage^ it a man have bis. enemy ac adfanrage then be wilmanifeftbisdtrpleafure^ QtriftfaadppwCF eoou^co

avenge himfelf when bt would^ Tta«(9 .a(« mai^'MilIF I feec inwardly^ andd6iiocinani£(ftjdxu[p|ifiQ% '

^beybavft noc power c6 vehie cbcmjfe]v^ Cfacili badil ^ower. yechowtkekandgemlevasiie^ » (

Sfxwiy: Ftirch^l Chfifthad^smucbivorkcodoai ioyiAenincheMKicia, many men apd Women ajcepaffl-! 'omceandfrowatii, becaufe cbt!^ ace very bufie, come tojtoy men in cheif Familtef^ when tbc^' ace buii^ cfacy are^toucby* 'ai|^rowardj and are noc cpiiec in. chcic Spirits whenttey are fill of bufiaQby oome co forae Sec^ vancs^ whencbeyarefulofbuftqeCij andxtofi cbero^ and they are very feowardt now ifaoy badgreac buiibefs^^ «ks JefuiCbuft^ and yec^^ vai Mceka^quiec.

Seventhly: lurcher,' The very Heeknefs ^f Cbrift'

wasabufedmucb^ You wtlfiiy^ i did io and lb co iudi^

and ver cbey oftentimes abufe me^ Jefus Cbrift war

abided as mucK as ever cbe Meeknefs of any was abufed*

U fBrasfaid of^fef^ chat he was the Meekeft man upon

the Eareb, for a roeere man. I bur Jefus Cbrift, he^wenc

Aeyond ^^^/in bis Meeknefs^ his Meeknefs was beyoodf.

dieMeiknefs ot^ofex^ as may appear incwo or three

tbiagt^ Firft, TheMeeknefsc^^2l£^/was notp^rfeft,

ib vat CbtiftsitJhere was a mixture o( PaflTion cogetber

wkh the Meeknefs ol^ofii^&x ^lofes brakeouc^in pall^

fioDy for which he never came co cbe Land of CosmMj

^bm (o WM noc Cbrift. Secondly, ^lefu waa nbc aiwaics

lleek^, cfaerctwas a time when his Spiric was Cfovdcedj

' buc fo was ROC Cbrift. Thirdly, Yea, The Meekne(s of

^^iofei^ or any other man, is the Grace cbac fiMuescbe

Coacraiy co Meeknefs^ doch bridle pafTioh, buc the Meek*

Beft of Chrift came from cbe temper of bis Hearc. cbac be

^Imd naturally, there was a natural Meeknefs, and there

waa noching in him co fubduif: cbe. ceotrafy unco thac

^JUariknefa^

Bfgiirly: And cfaen» Icis from cbe Meekbefs of Ulm CbriS cbac cfaaSaincs eves after, have receiveid cheir Meek« | oeft, tc isisom cbe fulnefs of bis. Graceu.^ his ^knefs ) l; ^aMt- rK0 ^incs r««iv0 Anfv«^ht# M«^kiie{is^ we receive)

I _ ' ' ~~

Meekaefs tnwarh Qod opened.

cleave to hie wofd^ yet, I fay,u it cbe way cf God nfflfty ci^es CO go quice contrary (o chat cbac the word feeoi^co rpeak^ we coine to the woi dj and to be incoursged by irj| aiid yec our cafe goes quite con: cury to what we bear, Ob^ this troubles us many times, I buc y ec we mud go on, aod continue meek in our fpirics notwichflanding tbls. In | Vralm.119.Su ^yfoklfaintetbforthyfAhation^ butL I hope in tby word, mine^yej fail for thy word, fiiy^ inj,whm wilt thou comfort mei Thou haft indeed Ipoke chy word, buc I donoc fee it fulfilled, the chingfecmsxo go qmce crofs. mine eyes fail for tbj voord^ Vot I am bxome Itl^ a bottle in tbefmoak\ A Bottle hung up in a fmoaky Chimney, never regarded lirohke a Bottle io the fmoak not regarded, Tet do Inotfoij^ct thy StMut^ $ , Yet he kept the word in his mouth, though he did not find Che word made good.

Seventhly, Above al, when we have to deal wkh God about our eternal eftarei and find little or noinccuTag-tntnZf thereis nothing more likely to cut the Spirits of men iqto a difturbance, into a fro ward and pafHonace rempec then this, wbenas a man deals wtch God about his everlafting eftare^ and he finds Itulc incouragemcot from the Lord, but ftil it continues with him as hazard-able is ever it did. Yea, He apprehends himfeU rather in more danger then when he began at firflL now upon this the Hearts of m# are ready to be disturbed, buc we are ^ow to be meek and quiet in our fpirict when this comes, and though we are ftil followed with fears left we fliould mifcarry everlaftingly, and God. doth na come in Co anfwer our defires, yet the Heart is 10 continue Meek ftil, cake heed of any frowarddels of Heart and &:et€ing of Heart io ibis condition.

jt

CHAP.

^^^ftmimm^^

I , I I I ■■! i

> lllafrns tf Metknefs towards God,

^53

CHAP. XCIV.

Containeib three ^eajbns of our^eekpefj tovodxAs §od in Qenerdl i« Vereby ^od kSanSified, ^ hereby we are helped in our duties towards

' Qod. 3. hereby affii&ion k made more ea^te. Secondly when the Soul hath to do with (§od about its eternal ejiate^ then we are to be ^eekg ' I. ^catife nap'the Lordfhews himself more in hk QUrty^ z. ^ecaufe^ now the fmner apprehends ks own wretchedmiJLmd danger. 3. ^ecaufethe fmner if now about the greateft woih 4* ^e k ' feeking the greateji ^ercy from God. 5. I^ h

- Qcds^eate^aimeto ftibdue thy Weart In affliUi^ ens. L'fBecaufe now the Jpirit of Qod k more mighty in tbee^ and it k a gentle and tender

0ing*

THe Reafoni in General of our Mceknefi^ with God^ why We ihould be meek^ They ace efpecially chefe

three. ; ^

Firft, Becaufc herein wc Sanfitfie thenameofGodj the Heart of a finner in nochtng Sanftifiei Gods nacae iDore^ then in behaving it felf meekly, when God puci it CO fuch a condition as I have named in thofe feveral Particulars, gndyeccbellearc continues meek, this San* AifieschenariieofGod, and his Love, and his^reatnefs, and his majefty in fhe Dominion be hath over it j in bis power, andinhisWjfdom, and in al bis atciibutes, fuch aHeandotbSanftineGods Nathe*

Secondly, This meek difpofition, it is that chat dorb

much help us in the performance of any Duty towards

I God,' it isthat ch^c helps qs to attend upon God' in any

lebifig that he doth require of us, (o long as cbeHearc

Imq^icielfioameekt^per, fo long tbeH«ar' ^^'~

i

ar»

MM

554^

^afaH$ 9f}4e9Knefi H»dfd$ Gtti^ -

i

acceod upon God in any fervice cbac God cab for^ but.if once you have loft the meeknelt and qiiiecnefsof yobc difpofition you are fit for nothing, you are no way fie ro ac(;end upon God in cbe wckA (bat he fp^ks to you, yoo are no way fie to attend upon any fervice chac he cahyou into. You read in ^Exodus^ 6.9. V^hca God fent wfe/ CO deliver the Children of lirael out of bboddge^ the Text fiichi They bearkpned not unto Mofe^ for dnguipjof f^rit^and for crvel bondage^ So many wtiita their fpiria are in a dilurbance, and in a pafflkm, tfa^y ffre noc fitco hearken to God^ nor c:i his wwl, they come ro hear his word, bnc ic docb chem no good. Why are there many chac are in greac trouble of fpirl% in croubteof cotiicieQce, dtey come co hear che word^ and they hiar many excd* lent things that is for che good of their foub, but they get no good by it. Why i Becaufe they comevoc with Medc* nefs, CO hear the word of God, therefore iris that Oqf cannot fiear what God faith tothem^ tod cannot aocad upon any Duty, ic doth unfit them foranyfervillchit God cab them unto^ they cannot pray, *and chey cannot I medicate} many of you complaine that you cannot pny» and Medicate, and hetr the word with profit, whence comes this ? But becaufe you have not your HetrtiiU Meek temper cowards God*

Thirdly, Becaufe by Meeknefii^' we flial come to have our aifliftions a great deal more eafie, Che Heart of God wit be tender towards us, if we be Heek and tender cowards God $ but ( at w« M fee afrerwacds^ if we be frowacd towards God, wemuft expeft to have the Iflce for like, but if we be Bfeekttl

Suec hearted towards God, of ifldtiqg Hearts cowanli odj we may expeft that Gods Heart will meic towwli us. As now, miac maket yoQt Ifeait meIc toiwmba GbiU, if youfliQuktbeangrywithaCbikbifcteOhU flioukl fre^ and vexagainft you, flttltheCliadflltm ^ing by this ? No, but if you faedif)^let6d, Ml* Shijd atfeOQtf iKappciebtcxfc y^ou^dii^tafiEcl^

d^EsircofdieCfiildeoMell^ cDdfcildi radyoufb^ icida quiet, and niikinc temper^ this now breaJt^ the Hearc of any Facher or Itother in the world, wliencfac CbUi flialcome md lie down before you in « metctng ftamei wbereas^ if the Child ibal go a\^ay frumplng^ aodTcxiii^ andfcecciBgj cbq^eisnogoodgot this way. We arc C(>bemeefc towards God^ becau(e cheie is no (ucb wa$r cohaire die Rearc of God bcofce cowards m^ as our cacryiqg our Hearts Meek cowacdr him, wbacever his waics ace cowards us»

But above al^ as we are to be Bbek in dbofe cafes, fo whegcheSoulliacb(odealwichGodincheroac(er of sa ececoal ma^e akhpu^ for the prefeoc ic finds no incou* \ oig^enCg yes faefure ro keep your hearcstfeek. And j A€feireafldeataianvReafoB$forc&ac9 why above all, lie Keaft.^a fiooec liiQMkI be kept in a meat dif owacdf Go4p .when fc firckt co profide fbcksececoal ^V% ^^ k deals with God for eceroky: it isijc bat n^ (inner (hoiiU be 10 a (wek tender tow^ jibm U»it Xord dorh aiUft ic in the Body, oroucward fftae^ oe in any way wbacfoevec, bur when the Souf ^^ccMxtik haw codcal with God forecernicyi and ppsdicads k faff to dainr ro mifcarry Cor ecemicyj Save «1 rimeffy. tlnsfi cbe Hearc lauftbeof ameekand ^icf dilpofitibD,*andcea)peroffpuk, and c&ac upon bieftagcouodSi . «

IPuVt^ Ce^C;^ That ikiw God himfelffliflWfbimf^ uulMr« IQ Ims flddrvy aod grcacnais^ in aoochfir' ^ „ .cfieAlormfrlyA?m* aad dK oioreafinbei:Aali i|i^ God in bis CHoryt ana Honor, die moceGod'

.

Itaf ilifdGpM;)rJttafitp duK j|«c God aqwA« ftom ;fc

m — —— -»•

t$6

^afms vf'm^khefi iwjrds <S?otf.^

Soul, when It apprehends, its daDger fo math as thob doft, when tbou act dealing wixh God. about thy ^^ni^

eftate. -r. ^ . ^

Thirdly, fand cfpecially ) becaufe noiTas tbouatt andcr Gods feet, fo thou arc now about the greateft wixk chat ever meere creaojre^was abpuu. ^P^^ thou an about dealing with God for thy everUtling eftate, I fay^ thou arc "^out the greateft work that dvet creature was about, aod thou badft'need thi5n have al thy winabotxl (hee,. when he is working about ;he;greatcft bMfinefi clat ever linner was working about ih this world, ia leekii^ jco provide for his. eternal condition^'n^^vv if^hou; out thy -lelf intoap^fTion, or giveft way c6.rhQ fro-vvcftefifpl j thyhearr, thou wllcte cxtreamly Hinori^d; ^«*«n.^ naaa is about a bvrfiiiefi of great confcquencej nothing hiodecs him inore then pafflon, Tbecounfel of the fjroward wr-rieshvnheadhng, fa^t^ ^iphaijob,. J.-.'^J* It cartiet bifo.op, tavwy unadvifed, andii«li(crc;fet jcpi^lft whtt •once a maii isftovard, id tn(pcpptiwispfftbifafa ,that are froward. ioward$.'GQd, muflTneedstarry thejb headlong^ and hipder thernlnjj^tny in this great fcirfr ncfe that now they are abour; they had need keeptbcir hearts ma quiet, temper at this time. . ., .

Fourchl^, Again,tboiilAf feeking tWi greateft flttrcy from God that ever creature was (eekmg from Gcd^ m wilt thou be frowacd oow?ihpI a1>e;gg^i)e frowiard Wn be feekes alnaes^and thegreateft almtes ? wfcen ibt\ ' f!eke alQAs^ th^D be Is (n Ae.boft. quitt; aix) Iditpofitton that can be, poVS'thdii atf Ttekttig to < 'thy eyerla^Hng'eJlate, arUl therefore tjtdurhadlt HSfi kttg thy heart in' ^ meek and qutet/tu^ ttinSSf

- iFiifthy, And tli^ greateft thing God:ayni^«^;kK 'tofubdue.tby bekrt in al the {iflB^io^ cBaK^a^^ d)ee, and al ^ tcx)Ubles'of confciepce!itb9(|$foa ur (kt^ the^eateft thing that God aimn^^it&^tO w* [thv heart fromthv beloved luft. and fflDoiie Ae^ nftB

•i.-'-V '»

»^^^wr—■ I i . i- _ ^ ^

Atm^aMltlierefbre cimi badft need beof aquiec diC* ionciien^ thoiiacCOow in Gods hand to be wrouf^hc LordihUbf wew^t z/f; for fhe . fslf fame ibing.

r. 5. 5;:XiaRiiQaec.ofi 4oi«q0PK is^'tn Gpd^rband ttr fie Jrr^bc^: nmr whsi) .^ nwi is w/^iking abouc a jibiq^ ind Uath k codl ta;bis hand, fi^haldibts hand ^ABaay* and qoiic. - If4b be you be working any cbing upin^MttCbiUceat* doiogaqy thk^bbuc chem fbrche curing of. rbem, layiol;. any la)^9.«|^ii rhe Tore place, if die Child do nothing biu rt^Ie up and down, and wiF noc bequier^ ic hinders yoil in (he work^ buc you labor J!

#ii*4<0t^^ as quiee ^v.v^i -^q r .Sp c^al

arc in 6ods hand a working, cbeLord is working chy (btll for his kingdQip ^ xjti\% cyne/ and if thy foul be in a diftuibanc^ anddiftemper, thou arc noc fie for Gods ^"S^ptV vEtftcffore Keljp chy. jfo^^ an a quiec teoipcc when Cboitlrc a w^rkjngia the H^ ot^ God.

< $m/My^ f>ml)Crr Now che.Spiric of God ismore niglrty :if^ Cl^ |U}d mpref rdng in dhe^ and working Rvfkht^ diKi jbff(k^ ik)wjibe iTgricof Godisajccndec unk. it 11 geocle^, aod cfoder^ like a Dove, now chou riiiiritbos 10 hivf cby Spirit rocnchiog (uirable co Qa4^S|iif«C«;.dMfpicic of God isof aquiec difpoticioQ *i^tfito^ tb^;?nM(k labv iphfive«hyijpi^cj|^|cecljp ptficof Go4 flOWcbef^isr^ql««?h way^y thfqcdjgrieve liis fp'irtCf and caule him co leav^ (hei? as toctlieie io be of kh uiiquiecdifcK)ficiqn.;.cbe fpiricc^ God is like a Dove, IttC cbou act luce a bird of prey,' of a wraogltng difpofi-

iM*«W*k«<F«»«^ ih^altherSWiicpf

Shafts cbjttifliHefCi^ ihat ircl^^,

foo find your Hearts working cowardi; Gba abouc yoiir temalf^u^^eXno}^o^keeayour Heactf meek then, Pocic ische^cbohacion'oFGcxI, when you ^e to deal

f04«»«o^^|^^fK^^ tuc vlicnryQMayB

J

r" g_t ji M»

. I

1^

.'* ) i t*;^ ♦

, coded wM 6oil, attdttniiOttf dittoo, tbtntb07eiUlMM>70iff MBMaia « pcTAiddiftnfiaai, CMtttolfy tiipoufctrty n iw yf NiO i

ettce, itis, bectitfe titfii liMRi'hmrnoi GodininieekdUpsficiOD, hx (liey4wvtlieta««6»> wtrd dSfpofimm, cftA tdwtkdP God lKaaM£>. Xhotp now 1 have ta detv a ur rf toofBi>tfce<fco <iri ttei i»f dBfe ^utathac M ii^ ta Mvimi* <3Qd^

.1 :g j: .

Jbaiy^kiiyi. ^^ikyShtAni^lhttiarim mm

*''ui an anger, jf, fFbrn 90e mi^^tnoffkd im * — ^Tifi tbmm>ect^4UifmjfattmmitkfW9 -^ ' bofve^ &. In Cfffu ti»t> tomt %m^9 0 b t a^j€t m V Bad, 7^ tt> l^t fatPord ttgMitlfi Mfptiif^k ■ '■■' itttrS, t* ^*mn^tbe»Sef^9i9A t -..i.,

It'W buhed ihtftcwttMiS^^miiMkKum'

- v^

m

tirit wcscii ni!E>4ie Wfnc 90 fcowardl]^ in the ira}r of hil^

t>imbeaie. fl^wvirfbclmrfQtbttIftklnifAoe^ftidy«l

t&rahbir, fiegoe»^^onftow*rdlytftt)M-w4^^U»faMtc»

i WidcedflKii, tbev fkft fioMaioAf God^ aod when tbeyl

>mrMftUaieki«y, <df tta'find, fIteK ike X«tt<ic(n>-iNA thiai fibopfe. Ifttid in ^.ii<>;«tKtfryati'faftTe ttft ««(dt

^QodUtbMftr/ iMNiodi aee fpMlf bfltdwirdiMrf roibtfrd/. 'Jiiit ficjiyvits ode iIovaqNB]

41.. /4 I

•

\ I * - , ,, f ' . ,' ■ »

^••*»'''««» ^««>« .- o ..-.» V

J

r

__^.^__^_—.

fhklfjdcbity thac I fl10^1dicome.cocll9 l^gflwie« j nd foand fo, 1 buc Uaid in my haft aUmOiH^^^Li^Vhl: 1

fuibl€^acVmv»i, (hatheftioaldn^erhavechewcxdof G6d1u)fiUtfdtdi»li];dihim, and hr (l)oi}ld jpfstiMTche birid<^P8J*^l Ibor,* (tii\iT>avid^ it vsu ki ;^y( ib^fti^^ I w^tmitc^m^U;^pmii{hhatmLthtA, fs ||«ldqm^ |

^h^cimnlM^omeiircin teetk^ whoittioy: ^f^na fto** v^ardtempet;tOMraniscbdri]rrethceo/,bu(;t)Hsy feeicaf-'trw^tds^ SpUit b HJofuid^ I faidmmy hafi aUmm^ an Liars^ 5o when cbou art tvotibled hi C^Oi>fcience, and. ' fen(i&lccff ehy fm, ihdtt fiift, cbe Lord batb forffken> i me, and I^ialhevepoofMcoh^TtaQy p^aiorpi: cpfnfipfc^. i ."bouTateftto'chjrhafl^ xMmh k\%hyibkfk'Mnd4u>wfitd'i^ aef«, if cbou ^(Xt of amdUc 6i(po[itipny ithb|i H^ouldeili' licverrpeakiihufbefore IheLoBd^ (bOM l)&(lno w^rranC| IfbrU, Aftd^fo'rif»ain, in'^jQrbtii^ ^u zz*; Ij^KiJ it m/i B^fl, Idfrf^cut^ij^ombeforB tbimiaus God hath c^jci.

rfkt^ ic rhw hafi', and rfiic i« fnr wAnr, of mcckncfs C6w,4fdl

:4hataie\ftowa^d|a-

^ Seetodtyi Anqdierfort tof cMK^iKbiC^ giiBll God^ are fuch asiin trbubl^ ot reitnif" ji^c ao UjH DOT h«iait CO do any ducy cbic fiod ca4$ f or^ bac vout of V l^tkifhrtftMor^abey by alafide;r t^d bayeao naiodip fecTipo(i^tiiy^duc7y* aslcold lyxni it.was wKb^x^^w^^ ^o«ii^Satfi^hts,?youang€r.y5lui;5ecvaQC$5 ^ wbeb ^^ aff« Irt^'petlifli hnaiDi^ i)ief have no ^mind coooany CfaingyOtir*fiKfhem upofH aodfot Pbildren, when you ^ Align: them ^ they go^bouci (haCiwUcb you Ctc (hem a-boutj a$ if liiey badMi mindiCo4Q any cbin^ you fee chem atx>ilt;:afif rbcy.b>d .nomvid €pjlo tc, andjto any chac ' - "'^ "';fcr and are fo.ttoubfcd, arid

I,

J

iAmmm^mmmmJ:-mmmmmS*.^i^mm^mmmmi^m

pNKifr^m^/^.OtA, iwlrn

:\

find foch B tfiftiitiMtvs u CD taioer cl^mQfF|K}ip 91^ 4 (tee God eaik thorn unco^ ll&y^ diif nun i^^

fctepee fees diNii tx> duftia that they 4tl« aoc but 4o chen), eHey^fet upoo thanioan <ngrTt ^Bttcin^ ^tftiff bnmor, as WtMdofZii'^drfa, in ^Siii^i^ M* af^ ind;To 0(1, wRefAc ^fit' Lardime SliKffr/ klM» kn work wHen h^camet^ Qttif^/ aod iroutd fcam iltiwr ^^i

s^n efber SM% andta^ il At JM^^^^atf^jfiii^^i^^ if bfoudy VuAand' in Ao9t to me^ WhK, .irouft ci» jCbUd t)eedM)e drcumdldd / 'H« 8j^ck«iv^Y<ry'4qQd« cewardstheCbild^ W^itf haaftltBeedf facAotie} And iQ iti anger? 'Sbc takett Koift «d:diti«»eU)9cbdie Cbild. •5o miinjf nicti ud IKomtn^ -tochfoaybkai their ccmfcience, che^ ^oacoDutjr, MjAubtdooe) ThenicfttlbedGMj cbexiaifft needs 4o ir» iw^ ctek CDtxfcienc^ puei iMtt upon it^ lidciiefdo irta ^nacgfr, angQr with the vmT «f ^x^ l>ucter« cheigtefotwciatomtterupodiheftM intlusregard. . .

' t^otircmy,Aad^:heB4ixxiiecdifdaN^ offpirit with God, itrometiinei to cmolflkty m» ^ as they fee upon duty in an tnger^ fo they caft k an mget^ w'by ftouM I wait upon ttmlMA Vf Xon^t Ihavecoine todbeaxd dieivxxd^ and miytd W^un^har, andnodiingcometooie, ttxKblWpcay nomoMy anid lieacM ukmu andcJfe«imqwn|pina» ki is a) to ho purpofe/ahd fo m an angoctlKDw^ff id^ a^ diq^ wSh^ndsKM^ and pray nom^cc^ Oi^ wi^m aftoW4rd9 Wifli difiMfgtioD^ at you ftal fae fm peopk in tnroward dupoficittii dieywiUhnaaraiPiy^ ilj and they wttdo oomoicj Aaoeli Aitfciwaptf diq^iciob ki tbe heaccaofmany atabft M*^ riw Ari ^Q(^ tbqy cannot have wbarAey it>uHhaia»lSicy Oumt olFals atidtbeywacloliaaioce. j

Snn^a

26j

'Fiftbfy, Aoochtt iic^ chacwbcn weare aoftin ocKthtt^ and htve not foaxoiie ihing cbac we would hi?e| we call off altbe ocber meEcies cbac webare^ and ^ wil prize none ac al, hecaufii we have not fome one cBatwe woaid have. Juft as a Child, perhaps you give. a Child an Aple, oc a Cherry^nd divers things thac plea-fecbbioiy hue cbe Child Xeesanochecchingchac ic would bave^Sc bccaufe ic caiinot have char^ic cafts ai the ocher a-way^hen you wil lay this is frowardnefs in the cbild/bis 11 a frowardChild. Thus froward are you many times, vitb God himfelfe, the Lord beftowes many mercies iip-onyou^^ and bacaufe you-cannoc have fome one mercy rbaty<Mi\rould fatneiiave, that you fee (omebodyelfe have, therefore you areready to throw away aljand not regard any o^ercy that the Lord bach bellowed upon youy' this is for want of Meeknefs cowar3s God.

Sixtbly^ Aguoy At any time when your heart is in a Difturbaoce againft any thing that befals yoi^ chrough fome immediate Providence uf God, there is fuch a crofs befals jpouj and youcahnot lay it upon any creaturejbuc you fee an immediate hand of Uod in this crofs and afflic^ cioQ, and yec you are frov^rd for al that,' thi^ is againft "God^ for you are convinced chat God isiniC, thetruch fs^ God is in every ailliAion that befalls us^ but in fome* difngs Gods band is more in mediate, now to be froward when we fee Gods immeditce band is in fucb an affliftioQ chat is upon us^ this is to be froward againft God.

Seyenctilr^ And fb when men are fi^ward. againftany partof Gods wtm)^ and tobave their hearts rile againft i(^ this is tobeffoward againft God.

£ig^tbl/. Again when men are froward againft any wayofGod^ ^tcA the Arid and holy waies of God; tbinkdhem tooftrift, and too cediouSj and cbeieupqn rfaeir hearts cifeag^ififl them, riiefe are diftaoipers cbat treiiUthettfartsofpeopleagainftGod. Thdudi many laving BOC confidered theic own hearts they have not

kT __

.^1

- ^ : .—_^

26^ ^afofis again/} Fromardnefs tQwar^s G^d.

\ feen this,, yec certainly) tbi$ b in che hearts of coaoyi I chough yoa perbaps do not find your bearcsyec in tbts ceiniper, yecchofe things you may find afceDvards, fauc mapy chey know chis^ and God chis day fpeaks ca char hearcs^and finds ouc the plague of cheic hearcsiaod chece* fore (;ak qpon them, co be humbled before the Lord.

I

CHAP. XCVt

St^etveth the Vreadfulnefi ofthkSin^ for. u Itk* fBoidnefsagainftQod* 2. It argue/ macbpridt, ^. It argiifj bardneff of Heart. 4, ItkamMf'l rjftofaitb* $. It kvain^ aud nothing got hjit. 6. yourfoiiks cannot be bsakd tba\art woundtd. . 7« Tbe Lord ml befrovpard tofucb. 8. Itwil atlaJitwrnetoD.fpair^ if not tooled to.

I

KNow therefore ^ That ic is a dreadful thing to be froward agaiuft God^ dreadful tc is. For^

Fiifl:, Here ii a great deal ^fboldnefsagaioft God. h it ^ not a boldnefs^ for a poor man to come into tbe pre* fence of a King, and fhew himfelf fro ward and hafty ^ Doeff chonJknoNir ehe infinite diftance that is between God. and thee, that dareft chus be froward before Gfid?

Secondly I Fui:thermore, It is an at]gumencofabonr dance of pride, ic is a froward and prpud Spirit fcbatl flial Ihew afterwards in our fcowardnefs towards vot^ \ towards iDur^pquals and inferiors^ it comes from pride) but j Qucfrowardoefs towards God comes from abifbdanceoft pride, and whar^^arc thQudealing with (Sod about (by eternal eftace, and arc ibou proud) WhfkCj(toft tbou&e thy felf a vtki creature, and God r^acty co ftamp ^ee |uoder.busfeer« and arc thou proud*

^< ■ I • I 11 fl < I fc

^4fim dgainft Frol^drdnefs towards god. 365

Ihkdly, And fucchery It is an trgumenc that thy hearc ishatd, thac the Lord bach noc MoHiRed chy hearty choumayeft have a troubled heacc and ja hard hearr^many / men ^nd wocnen have trouble of confciience, and yec hard I heares^ chit isafigne of a hard thing, when any thing chac connes agatnft it, it makes a noife, and rebounds againft it, as if you flcikeupon Iron, and brafs, it mokes a ooife/ bax. (Iriike upon wooll, and any thing rhat is foft and it makes no noUe. So now, whentiiouiinded God ftnkiBg againft cfiee^ if thy heart were (ofr, thou wouldeft make no noife, but now when God flnkes thee, and thou krtrpeft a noifc, thou makeft a great dif-turbacce, and chcHi diftuibell the iPamily. where thou Ihrefl:; i£is.afigne thy heart 1$ not humble, ifiby heart

wataswool, though thouhadft oiany ftrokes, thy beat*

would not inake.a naife. . j

Fourthly, Again it is the mod contrary difporitton I againft the work of fiiiith that ran be, that place I named i before in T)eut. 22. 20. A freward generation that bad natfaithy frowardnefs a nd faith is oppoiite^ lie that k-teewf makt^ not haft^ and. he that beleeves hath nocaii hafty Spirit, it is a quite contrary Spirit to faith, a froward Spirit is«

JFifchly, Yea know, it is a vain thing, thougerteft nothing by this, what doeft thou gee byit? What, Aak chou compafs ic the fooner i No, ^etnefl and confix dence jjoalbe tl^reft^ that istlie beftway foccomtorc. Ifxlfauio^j* There the Lord promifeth tc^ his people comfort, but how? Is it not by quietnefs > ^or tbe^^ ^ftiarufljal hdp4n iMtV^ and to no purpefe^ therefore hofuelcnyed concerning tbk^ Their firmgth k to fu^fiilj Xbac is, not. to take pains, but to lie ftit, and wait on , GodU Aod atverir, 15,. Tl^fnUb tiye hotd Qod, the biflfMe^Jfr^^l^ inremmtngandrejifikilyebefiin^y anquietneft and Confidenctfijal he your firef^th^ cer^ tainly^ tbbjs the wa]rfor comfort, 4]uietnefs andcoc^. dence, taith and quietnefs are put together, it is<juite

%66 \tafm^^dnp;fi^(marAii^

conccaty.cben cofiiith^ tod uwilkeep offirom Ooa^

fore* ^ .

Yea^ youcanooc exf)eft cohave-yourSoules healed

chat .aitf mounded} chat hate Aicb a malignant bumocia

your woUods, M you' know^ ifcbece be a wound iaa

mans body and ibeie bea fak mal^nanc humoc ta cfae

wouod^ kwUoeverbeal^ cfae Cbirurgeon oiuft cake a-*

way cbe laalignanc». lalt^ ^reccing btutor^. befoce ic vil

behealed;So God bach wounfied cby Confcience^aod eiiy

Confcience wi[ nochtal, whacis the reafon? Tbcxeir

a fteccing buoaor in ic,. and a frowvd GpvMy wece k

tbac cby Spicic were Meekenedbefiotefigd, cbe womd

would heal., Thou baft coi&e co cbe word,; and beard

many crucbs applyedco chee £or che healing ofchee^and

chii Soveraigu: Baime and SaWe bach beaked xsaxof o*

cbers, and yec ic bach noCilhealedtbee, wbac it thenar [

fon ? beqtufe cbou^hafta froward^ fteccing bumbc io4

cbce. j

Seventhly^. And again know,. Thac che Lord wAdeal

wich cb«e, ascboudeakft wichbim, do noc ihinkjxigec

any thing by ic» Id a* Sam. z6^ ^ With tb^frcwari^Qad

n^il htfrowardf cbac ts^ God wil deal wich chee a—

ding CO thy kind^ if chou beeft of a meek and gentle

per, God wil deal wtch chee Co, if ofa ficowardcempcr^

God wtLdeal wich chee Accordingly.

Eigbclyt Again,. Xhetcucbif^ iifaC'lengchyoit look noc CO iti you wil^cow ddfraace, cbece 1$ no fudinMaoi CO baftendefpccacion as chilis, and che ocfaec diQpoficiQQ of meeknefs^Spirifi wilhelpjigainft chit deipaici^ « did any S<Mildeiraire introuble ofConfci en c e ^ tbatt of amieekdirponckm, and woukf you befuce nareccd ijfeijpaice^ cake cbissul^ keepyoucheartlDameek dtf* ppfKionj and you wil neves defpaice, bucdtcrfecbacaie oUftowai(ddifM4tCioprawicdS God hicqfelfin tjoaeof cbeic UQublTy ckciyacieincaq;reuidai^co^iata4ef«* pecacion*

*K^^^i'«l'j»:M'^^f!?#M :^7

> « ,\,

XCVIl.

fHfedn/ ^J belpf agmnfl the former Sin. i. fBe cmmncid of tbkSin.^ %. Confider tbegoodatfi of God in that ft^ere k a poffibitity for you to pro^ woe for your everlaftinglEJlate. j. ItcoflQod dgdr to nuAfwdyfor ^Mercy. .4. Qddbatbbem patient toWee. f. JttJHfie Qodin all his dealings.

6. Set the ^Example ofCbrift before you.

* f •

ANd cbexefore, by way of help coyou and Exhor-cgcion^ Ob 1 Thac Che Lord woflkl (ecde tk'is chac bacbbeenxlelWeted^ c6 cbe beljping againft tbisdiftem* jper^ for tbe getting away of this Malignant humoi: out of cbe Spirits of ooeo and Women,* tbat cbey mighc learn to |an£lifii tbe nanie of God* You know in the building of thcTemple, tbere was beard no noife, no Hammer in ^yylrfing (he TetDpIe^^ fo when God comes to buiki bis Temple, be wfl have cbe Spirit ^iet^God wil quiet thee iiefbce fato wil Uy thee as a Stone m Chrift^ into cbe fpir* .. ..^v .1 ^•-*-—' -eta|fv " "" '

bAte thy Converfion tbou arc to bemRe a member of Jefus Cbfifts and thed certaihly tbou noiift be fuitable to Jefus Cterift, and fucb a frbwardjpettiih Difpofition, tt not fit to be a menibet bf Jefus Cbptt, therefore for helping you agiinft this..

Fxm, Uibor to be conuinoed id your own Hearts tbacdiese is this difpoficton in you^ there are a great raa^ uy P^^ diat have much frowirdnefs in their hearts

i toward Godj and to this day cbey were never convinwd. of^Jbut it may be God wil couraKe you of chis and make you^onfelsimd fay^ Indeed^ I earinot bucfay, I have a i L Mffionaie

ituil building, and bting thee c^fweecnefs of Spirit to

y Helps a^Mnji frowardfiejt toTifayds Qod, 16^

■ *i I Mill

; is worfe then any^ Well, Tbou arc fcowird bec^ufe cliy condicion is chu?, buc chou ha(l•dealcViIel9rUod' wickedly'wich God^ -and yec-be' u pacienc .towacdi^ ;thee. . '

{ Fiftly, And never leave cil you bring your Hearcs (at [ leaft) CO /uft ifie God, cbac is one degree co gee ouc chis i ill Huraor, chis Maligoanc Hunoor ouc otyou, to juftifie I God in all his dealings^ though you cannot bring your I Spirits fo down as you dodefire^ do buc bring them co I yuftifie God in all his dealing with you, and you have got ibnie power in fome good meatuie againft chis diftemper of y our Heart.

Sixdy, Buc above al means, the fetting of cbe ^xara* pie of Jefus Chrift before you, chat is the principal means tohelpyou againft frowardnefs^you heard betore how Meek he was Cowards his Father, and che dealing of bis Facher with hini) was other manner of dealing Chen with you, for God didfX>ucoucthefuryof his wrath, in making himacurfe for our fins, and God bruifed his | Soul, he felt another mannerofLoad then you do, and at)d though Jefus Chrift^ was God equal with che Father, yet he fuffered (uch chings from ^ he Father. What arc cbou befoce the Fathec \ A Bafe^Vile Creacure, a worm b^ore the Father, chat might ha\||been in Hel long a go, and doeft thou chink much co fufftf fomching, Jelusj Chrift was che natural Son of God^. thou art at the beft buc a i>afe ilave ^ if he take thee^ and adopt cliee to be hfs^Cbildj yet thou arc buc. a bond-fl^ve^when God takes tbee and adopts thee for his Child, but Jefus Chrift was his naeural (on, and yec be wasihus dealc wicha^L You chac are mariners^ if you fhoukl go and redeem a poor Gaily-flave^ a poor Capcive, come and redeem him, and txiaipuin him as a Child, if ypurown Child fee you an. 0y, his Heart melcs before you, and is of a Meek difpo-acion,^ but chis Boy^ chac you have redeemed, he can bear Dochiog^ wbac ari unfiftefuly fight is this i Now. if Che^e^jfrere but the leai^Ingeniiity^ this Gapt&ve when he

JifO

OfMetkneptovfiris GSi,

A I, ■

^i

—_j

btiBody, Whac aM^k dirpoficion betsbr^ icwflbea mighcy argument to prevail urich him.

AodbtfidcsCbrift be never offended his Father froca all ecernity, andyethefuifecedfuch chin^, choudoft offend Gods andcheReafon of Gods deaung withchee is from chy felf» The Voolifojteffof mofi peruertetb bi waieff Tbttt is fucb a place in Tron). 1*9. }• .(^an peri* verts his waiefy and he meets with him in his way 9J wfnJ hk Heart fret J againfi the Lord. X bis is ap iU dilpo* Cion.

Set then the Example of JeQis Chrift before you, who was Meek before htm* I remember ^kiMHt in Us Hiftory, report* of the Elephant, chat chough ic were in a rage and fury, yec the way to take away the rage or ic is, to(eca Sheep before ic, now at any time when we ar; in a rag<, and fury, inafcoward,andpec» tifli humor aeainft God, fee (He Example of Jefus Chrift before you, he that was the Meek Lamb, and was dumb asaiheep before the (hearers and opened not his moutb, and this wil be a mijgbty means to Meeken and quiec your SjpiriCs.

CHAP. XCVIII.

^cAj^s tow0rdi Qod further exemplified from Scripture Sample/.

NOW further to help and provoke Chridians Co be Meok cowards God» f^al fee befoire them f^tne Scripture Examples. One is the Example o( Aarpn in Leviticuf^ JQ%:U was a lad ^dk>njphac was upon fain^ his^Sons weist deftroyed by Htt^ yexfef ^* There mem out.fire, frptn tW Lord and mvoured ibehip and tb^ diedbefare the Lord. Verfe, 3. tbm Mofes fiai^uUo

Ofmekuf/s, tmitrik Qod.

x;i

Atroa tbkU itthattbe Lordfpakg, f''}^* ItvU be SailSijuiinlbemthaicoiheni^me^ and hefon attbe teo^ t ml begtorified. fc n true, the afHidion chac ii upop you ii vtn iid and eiicvoui, I buc, God vi\ be SandiGed, JEishcihK Goct ftould be^iiflcd wbft-everbecoinel(^youtSoiu,aDd<tiuh[bcTexcJ Aaron held bk ^eace^ Hclaidtiis baiid upon bit mouth, asd buSwlwai^iecinlleekneff, and jreilded uncoGod, atifheflimldfayy I, udeeditisficthatGodOtouldbe gionfied irtiuevec becomn oE my Childrn, and wbacerec becomes of me, aod tAaron. held bii peace, MuiyoCyou, when aflliftion comes upon you, InanHurti^iia, ocaWife> oi Children, oceftace, wbac> diftudiuicC comes upon you, what paHioa and &oward-. nefsconles upon you} Ic wif noc fo with .^^ronfitiaa^ cheaflbftion was very gceacuponhiro, yet Ik held bis peace* And you may remember, aslfhewed che Rea-UX1 of ic before, foe^wciatly luilai^ed ray ftlftQthkt to (hew, how tboTe tbac are to deal with €od abouciheic ^ernal ^te, chou^ God docb not come in with prefinii comforcandincouEageAienccotbfm, y^ tbeyarecote-have [berofelnt meekly and quietly before che Locd^ upon many feventl grounds, and therelrrixikedthefico-wardnefsoftheHearcfofpeqple, even againft God him* I te\f, if they be feeking to God, and cmnoc have whu ! tliey nvuld hrive, prefencly they are frowiid, and iieady , CO caff o^Ducy in an anger, and why flibuld ttiey pray I why Qiould cbey feck any morf, and iy ly CO tucce againft God himfelF, and tbeic 1 ia fiowaidnersagaltlft Gbd, atidiEchey iiy, (heygotplcinlkindofanger^itiariy opened, IfoW.ct^ Hnrcs of taen might be ttjietord'andt»tpi:«lto fhfew ih* vite-pvto add! yDid</r two Kifiher vbouc ic^ iM^fy [jiat t^otjgh Godjh4iTd deal rie-'ichus,-^iitftii'ne(lbfhwichui, jet we tif^tifiU'nt^PQviuA,' hut bem^ek

tyi Ofmeehiefi towards G<nL

^ I and gentle cowards him^ vfc ace under Gods Feec (odo wich us what he pleafech. Ic is a notable Example alio chat we have of (he Virgin ^lary^ I fuppofe ycu know the ft©ry, in thau 2. oijobriy Whea V^acer was turned irTCo Wine, whenas ^Maryi^id coChnfF^ libeyvfianf Wme^ faith ChriH: IVoman^ vobdt haw J to da pfitk thee? Chcifl feeim to fDeak. foniwbic angnly ucKo ^S^ry, but^wedonocread ot any anger-frorh bet again. But that is obfervable, (he pre'encfy goesto tbeS^vaocr^ andfdith, IVUatfieifcr be bids you do^ da i^JXhoi^ he did fpeaR angrily unto her, yec (he woukTfeave tfie Servants co obey him^ and to do vhatfoever he (hould bid thcntdOi then it fellows^ he bids them Vi\ the wa^ ter Vots ppitb Water J and they bad no caufe torepOK tbeai,, (be it tvof iurned into Wizne. ^ I apply k cfaus, though God ieems tofpeak angrily towards you, and his.waies towards you are (ucbas ieenis to be very hard^ and much againft you, yiet you may not beftow^rd wich God for airtbis) but you mu{( lay this charge upon ypiv Hearts, and fay thus, well, choupb God fpealc komudr ly towards me, yet I am refolved upon this, whatever God bids roe do, I will endeavor to do it» I wilcafta-way no Ducy, I will go on this way cbcugb I periAy I will do wbatfoever he bids me do, I wil £u upon sc and I do It as well as I cap^ and therefore gp on in thk way, do what thou canftj though perhaps thy froward Heart chinks, why (h'outd I do thus ? I fee no good in ic, yci ^o on and dd ic, an^^tby Water may at laft be cumcd into Wim* And lik<wife the Example of the Woman ofCtfna^^sisveryremarkablef She is commtoded for this, chat though Chrift fpake tnanangrvway cobMcr, and called her a 17p^» It knot fit to taigtbe CbUdmu ^read.and caft it to Vogf^ Yen' &e did tioc caft off ber Duty, and fay, why fliould I fcek to you aay moce^ yon cal me a Dbg, No, Bat faith.She, The Vm[/ bavi Crumbly She continues bet Ideekoeis of Spirit cboi^ lie C4ls ber a dog. So, Thou art feekiog God a ffoi wbil^

«*■ ■.*.

Ofmeekne/s towards God*

.Hk-i.

f perhaps) and God iieems co be angry wicb chee, ^nd

bis Anger c'tfech more and more, and chou feemeft as a

Dog) and ace seady co fay, I am a Reprobate, a Dog^ I

bix keep chy Sptric Meek flil, and fay I may have a

arambtbou^lDrbucadogbeforebim; you know we

aosounc tc a very Evil cbing for beg^rs cbac Beg almes, if

fobetbty wtlbefkoward, anf^ey, and cailing,wlieo cbey

have Qoc wbac cbey woukl ham, boc now if any one cbac'

is a beggingif be can cake a repulfe. and his Hearc tfieks,

and nquieCf and think wicb bimfi» I deferve Dotfaing,and

: goes away wicb quiecnels, andfaitb^ fucb and fudiare

I merdfui indeed, but I lee I defecveinoching, and there-

;f(kt it is iiiftlflioiiki liave nocbing, this breaks, ones

'Heact* 'So chofe cbtfc arejfeekiogGod, and begging

t Almesi' bcoaufe they have not what they would have in

[aMedtibne, ifibeyflialfayy it is in vain, wbatfliould

{we(ieekGodany/mocefor? And be Angry, andrefdve

> never copoform Duty any moce, this certainly is anes^

ceeding evil thing, we accounc it a good commendacion

of a Servant^ if he mouU be Gift out of Doors for bis Evil

waiea» yet if ftil be carries bimielf Meekly, and fubmif*

fi^y uoto bis Mafter .^ wtecas now, it Servants be caft

off9 ordinarily they fala railii^ againft their Governon,

/when their Heatcs^ieia a paAon with thofe that they

I are codeal withal, ihbisEvil: So though God fliould

'fcaftOoir, we fhottkl keep our Hearts Meek atid quiet

cowards God? what)c1rerbcix»esof us,but wefhalLeave

«• *

»^s

' I

O o »

CHAP.

w

1^4 Qfltt^n«fiimari$Um. i

■ ■ ■ ■ , III I I. ■i-.i . . ■ ' ■ " II

GRAF. XCIX. .

jn^TOWto prwbddMeheilbtethinly itidkhM>»p|MI^

m& that ou^fK '^Wm^wi OlifciAfaM ioiMf r iiii imi ^ toiraitbal wfch whoii<{ie*b«cbt»td<^^^ k^gpgK;

']fWgmiimt9 Sol Hope]^ou will foek iwyjofiBhyMMe^ ttu^dow^ lAal b«#i]lingicobe*foniwhictegttt«,] iMSufe iii vfiicba BiBOiffiuy Ac^^

tjHrigSwyou^ateairiyoiBUfadiertar I ii>Ciiiwni>wi 0ftbivand xiMiieiflnftfiimiedtvdie/ftiMltltMRBKin'

the Atgumenc for the opcoine of k. In C^0,-i^ ct.

le Apoftle Exhott^ T< *Merciej, ^indarfjr, Vttmbhirfi «f mttui, dUf^pir/r,

Utere the Apoftle Exhoit^ Topm mAe 9Smdf '«f ^

low Muring, and cbac, wlr the ^EU9 </$Mb fMr^ aadpflovedt Buttbttweflullouke ufe of ■fiiRvanl^ * ^w^eiuobedone, ^tbe*EI0^GoJ^ Botoowfoc' tkeBcUbdtaciM, 'Put mibei^oi^limeUiif wwAj. 1

Cbriftiamfhould naanifeft thit Gt»ce of HwlriK f i Aadi inchcEpiftkof ScjiaMer, 3.13.^ triw k^mifk "^^ <

GfMeekftefs tmards Mtn.

Vy

md endewed mtb kpotic4e4g Mi$f^^ you 9 kt bim finv^ Mt of a goad convorfdHon bis warkss with meelqufi of wifdonum Ic ka very fine, excellent fcripcure, k is noceooi^'foraniin co haveaflocxl convecfacion ino* tbercbings^ excepchehave^teJ^/r^Meeknab (asaf-tecwacds we (hal fliew when we come coopen the excel-aocy ofk) puts a beauty upon alow waies^ Jhw Mt I ofagood eonwrfknon Vkdgfifs \ and marice, u muft ^ mwub^Mitkpefaof'UIS^^ not ocily Qoriog hereby, tfacMfekneiscoaMsbywafedoro at we flul fliew a(cec«* vaidii WihacabelittkadaoUCbriftian, is co be the IMcaeGiof WiMoiD, noDalooUaiktiid of ftupedneb, ax to be infimifibfeot anythiggchatif doae, but Meek-neft tbac muft come fcom Wikktae, Wifdom is to be ftflfMd tio Mteknefs^ m chece fia goeac deal of Witdom iliaiiCDiDQiri&ianMeekiie(s, theiMaekatfs of^Chri-diao tcdocb conM^in iCheaUayiag,. and .^igbc tenpering oCADger^aoftiatbe cikii^aw^y afaikiiid*«f Angei^abac ainoctheMeelaie(s ofaChsiftniR,ifauc 10she rigbt.and ikKiri^yi8gefchehraLo£tftng8n«4Cliifl^ a^garat al uposmo occa(aon9 lie would be ufelefs, he wonjdltea imy dfWfif as^youvkaowvaBee, when the itiogaaqake.oite, the sBae is turned tobea dirOin, *So Uni£lllaaia]l6iktiotiiotake4i^^ ako-

gtdWyxcbaUhMftfltinildibe aa(tuc(i.^gi^ Xbe foiAof amo^ »tiiMnsoMUay rheJMac of ic, tintiit be not venMious^ tb^^firiiaaotaaiApungeoBjanditpo^o^ ftiiig;tbac^ Che piMU^VMmbs BiemtalBaeftafaJGhciflian^tihotsId >iftirkfiUifihwfc oi^Wliaiomy:ttmtc be«iiiy,diici>ecaure tkaqMiMa&tte im:coteacoufed>of>fr6wa0dliitrs aadvo aninh Ay r^isbayawtdoiicatifag aMl^^riiey nMiltyot^fo -madbm^^mdmdi

tbaicMluiy i&thaCiCbty oughC43odo,' hmre

is VOL Mcekaels widi Wifdeme, chough. thou thkikdl

tfKNidOft excuia thy felC from being Angry,. and paflio<»

|iiaca9 when thou iaift^ thou wile neithec meddle not

I t09kt, when ic may be, God cab for thee to meddle an4!

•-%.■

7j6

Of Meekne/f towards JMen.

can in fudi a buftnels co ceftifie ir, and order ic as you oiiglic CO doj now chis is a kind of meeiEnefir^ choi^ you are noc fo froward and pafGooate as you would be^ as K you did meddle, chisi$noctheMeeiaiefsofwirdMD,11ie MeekoeTs of Wifedorae is noc wholly co exciqiace, bucco allay in a right manner cbe ioocdinace heic and paflknof Anger.

And cben anochec Scripture we have in che Fro^Kfie ofXepbany^ cbere^s an exhotcacion unco us, yea, unco chofechac are of meek difpoficions already^ chere isao Exhorucioo unco cfaem, ibat tbqfbouldfid^^^Uekpifff as it is theducy of a Chciftiati co be meek, fo tc is bis ducy •CO feek after Medcnefs coo« Ic is in thez. Zfpbanfy )« be fpeaks ic of medr ones^in cbe beginning. Seel^ye the Lord, alyemeel^j^the^Eartb^ VPbiAbiWt v^wsfotbrnfuig^ mmt^fedirigbuoufnrfjyfeekpiee^ Ye chac arelbdCy yec feek Meeknefs,Labor co be more Meek^chereftxt ic is a ducy for al Chriidiaos co be of Meek SpiricsJktid St/Pad expreffetb unco yoii whac a meek Spiric be was of. b I. 7bef. a*7. ^Mw^weregentieMun^^ou^ evenm^ ^irrje cf^/K^I? £7er dbifdren. And cben againe at cbe io> verf. Teare^Witnegir^ bow Votily^ and Tf^Ufs'Oai unhlamablj webehavid aurfelvtf anung yom thigak^ leive, ^yml^wbowwe^Bxbafted^andCM^fftud, andcbargedewryoneefyoHOfaVawer 4(bt&MrCHt drm. Tbm be fhewes che Meekneis of his Spiric had accbaS. verf* ^Beitig affiUianately drfitokxafymt m vperevriBng tobave imparieduMoyM^naUdfeQcfpdtf Qodonly^Jmiaifb tmr oppn^cmUs^ huanSe ymtmt dear unt0 m. We m^c inlacge much io fe¥cral8crip* cures, cofhew, howmeekoefii cowards ai it n|uindof| us from femral cxamplcs^buc I rachcr bafteo cocteopea* ipgofic.

7/

I

CHAP. C.

IVberein this ^melijiefj confifij opened^ atith the al-' ^P^g ^ A^&f ^« Six partiailarr; i: It Orders anger to the ri^bt.Obje^* 2. In regard of the Time. j. In regard of the ^afure^ 4. In regard oftbeff-ound. 5. In refpe^ of the exercife of it* 6. lar^pe&ojtbe^nd.

CHiiftians oiig|icca bemeek^ Now for che openin^g I , o£ ky^. in geneial ic bach been (hewed already chac | tccobfillsiQchealiayingofchehearofcbepafiidn ofan* grr. The pafOonof anger is a very unruly paflibD, and ihcBe is a grc^c. deal of need of che righc ordering of ir^ cbeiefocechere ace two.graces chacttb.accend upon paflion coocdericj bscaufeic is founruly»(here is che grace o^| Zealf and cbac improves che hear of anger for God, and Chen cbcce is rbe grace of ^leelfiefi^ and chat is to allay aiidcesDpei: che hear of ic, So chat you fee, God wouki Dochavecbe paflion of anger wholly excluded, buc have cbefe cwo graces co accend upon ir, on^co improve cbe [leac <tf k f or God, and che ocher €0 allay 4ind co cemper die heac of tc. Now our argiunenc 19 co fpeak of che grace v Lhaaii co allay and cemper cbe beac of cbe paflion of anger abac doch fucb a deal of mifcheif with che unrulmeisof ir,as ic is faid of cbe tongWyltfets the whole world on fire So ihii paflion of ai^er, indeed, ic fees che whole world Ml fire,as we flial fiiew afcer wards, .when we fee foich cbe scficllcncy of chisg^e of Meeknefs*

NowchiajgcaceofMeeknefsy iccon(ifts«, pardyinchac Imc it ix|icive, allaying che paflion of anger, cbac we be KX iDocdinacely paffionacelo keep us cbac we (faal noc be

Yj Ot incbac cbac is poficive, in che gen^

i

aTTTTll

JiUefyi^whMmk Crnififfu

U..4

n

tie and fv^eec dirpoficion of our Spirits, and the foftoefii of our words and fweecnefs of our carriages andbebavkv towards our brethren.

The firft is the main, in allaying die paflioD of ange^ that we be noc coo angry wfaen^ we are wrong^^ but cbac we be able to nooderace our anger, able colttep in our p/Son and fubdue ic,8c noc barely K^e^ir in^thou^ cbac is fomewbar, buc noc to lee it inocdinarely faoyto to cbe hearr, wlien ic is in, Ic isfottiewbac to keep ici% buc more to allay the heat when ittsin* for meekneCt docb both, it keej^ in Anger when it ougte to be kepciDy and ic allawes the heat of it when ic is in. Ham perhaps may keep in their Anger, buc their Anj^ Boyies witha chem inordinately, rat now meefcneis is both tokecpk in, and to Allay it when it is within cbe heart; ope cf -thefe is noc fufllcient,foihementhink, that if they ka0 in their anger al is wel, though tbey fuiTer ic Co b^l and rankle in their own Spirits, and others tlank dicy M? let out their anger, thty chiidc icis better tokritotf. I fee it is my nature, and dierefare it iabetcer colec kotfj I bur, thouihouldefl: neithecletttour, noc ki«p itilb' tho^di it is true, better to let ic oitr, if thy ^^ttite kiontl wouU leflen it within, but obienre this expccffioo di people, that ih^ hoi better let it tmt^fen ke^nkk

FirK k is a letting it out in t fiaftil wtvind God oeicr puts us CO (ucha ftiaight, that weflibuU (faifeflitki tin , richer dien the greater, for -if ic be finfuBy let out there can be no good come of tc^ thif it cbe fidk

thing.

Secondly Thy letting out rkine A^ger, oecaaDb, it doth noc Abate k within (choughthoumayeftfliiBir jtdotb ) buc rather increafeih ir^ as the Icctk^ «B firie in a boofe, the fire (jets ^iclun, and buotti^ mbe^ the fire it tec out it incteaferh "dbeirnDt : wA isi chereis noc cbe lefs Anger intby'henr fpeakeft With railkig, wTpifiioQice ^ '

I

y^ukntp mheretn it confifti

V9

/iw toyles (Vil within thee, andchisisthe reafon, certainly one fin dorh not leffenancther, and thecefote thou deccivcft thy fclfe in thinking thou iiadft better lee ic our, then keep it in^j as if thy anger were hke water, that the more is let out, the kf$ is witliin. No thy Ai get is rather astbefire) Chacwhen icislet ouc it burnes aioit within and without, too, burnes both waies, but metknels is to keep in the heat of <inger, and; \q, allay t he heat of Anger being kept in. Anger upon any gr^nd, either in regard of*any'ifa;ury that is done,, or in regard of any thing that we are difpleafed with, chat doth roc v rong us butfhac crofTeth our wil; There noay be many things thac may falout crois to our wils that doth not wrong jus, nna-qy men wil be Angry when «ny thing fals out aofs to their wth, but now a meekSpirk is quier, though things fall out thac do wrong them or that are crofs to their wils.

Yea and Thirdly,/ It keeps ip and allaies the beat of [ Anger, ivhen others are Angry with them, ard do pror vokethem, lorfocommcinly, ourAngerisRaifed upon fomwhat chat wrongs us, by iomewbat that crofTech ouc wils, chough it fhbuld not be a wrong, or upon thepaf-fions of other men, ifihofexhac we have codeal withal

b^anigry with us, we think we may be angry wich them,

if they be provoked, we think we may be provoked too. J

But now, here is the temper of a meek Spicir, though a •

Meek Spirit be wronged, yec ft il it retaines the quietnefs

of ks^own heart, .and the carrying of if: with quietnefi,

and though thingi^j^l outcrops, arid they ar^ oontradic-^,

ted in fnainy tkigg$^ ^ind^thesrwilicrofiecf, yet they keep

cHeicqd'iet frame'of^^][)icit, aad their words are(ofc. and I

gentle, dn$ their a£nons are quiet ^ though ochers are

ifcQwaiii and Angry ajfo, yetone^that is of a nieek fpirir^ he ke^P^cJP 9^ Ai^er, this fhewei the meeknefs of the jhcarc whff if ought wte^^^^^ I i ; . • !

't'' Bus. how' if we Would inquire at^efirmly intq tht \ ' '•* . ^'Pn Meeknefs

r aSo

Meehttfi wherein itcenffh.

. meekncfs of ones Spirit^ in cherigbc cempecing of (be j paffion of Anger, tet us confider ic in the feveral thinp,

wherein Meeknefsxfothtempec and oiodatce the f^ffibn

of i)aiger as efpecially in cbefe fix regards*

Firft, In regard of the ob;eft of Anger, tc doch order it totbe right obieA, that one ihal noc be Angry witliouc; being able co give a rigbc account of it, that m ec h pc is cau-fech in a Chriftian,: aMe^ one is one C}&^^ chat b never Angry, fo far as oieeknefs prevailes io his bearr, he isna Angry but when hecan beabk cogivearigbs uA good account of bis Anger. *

S6xiodly^ Ic orders Anger iq regard of the time of ic} keeps u in order in regard of the time of ir«

Thirdly , Meekoefs orders Anoer ik regard of eke meafureoric, that is. Firft, Hemal not k Angry bat fo as be can give an account why be is Angry. And Secondly He is not angry but when be ov^bt to be Ajo^ ia regard of ctme. Thirdly, He is not Anay buciodie tDeafurecfaacheoi^hcto beAngry, ic doni order Aifcc in regard of .the right meafure orir.

Fourthly, Meeknefs doch order Angec in regard of the ground c^ ir, whence ic arifecb.

Fifthly, Meeknefs doch order Anger in rcfpeftofchr Exercife^of ic, in the way bow Anger is to be txpietk and and manifefted.

Sixthly, Meekn!e& doth order a mans Anger In refpeftj of the End of it, what is the aym of it. Sb that beisa^ Meek naan, that hath his Anger righdy ordered in rebeft x>f the Objear, mreTpeft tf thetime, intefpeft ord» meafure, uir^peftt^the^roundofbisAfiger^ chec» preffion olbis Anger, and cht^nd of hii An|^»

I fhal be willing* tofpeak diftioftly co emv one of thefe patttculart,. and (if it pleaft. God«> mb tbH

« abundance of fin may be pccvCDted^ ^hriftiabsaiaybeDiiickmeetaied^ torn

Oney may live more quietly then they do, and there will beagcat deal of honor come tu the pcofeflion of celi-

CHAP. CI.

Of the ordering Angit in ref^U $f the chjeS. In tvpelve particular/.

F>R tbefirftthen^ tbe ordering of Anger in refpeA o( the Ob jeB^ a Meek man is iuchaone, as never is AjDffYf but firft be can give an aocounc of ic, (hac be huh arigbc OhjeBlot hisApger; many timJes this paflipnof Aog^rfdlesin refpeftofthe ObjeBofv^ infome nine or cen Several waies^ and Meeknefs of Spirit wij order Anger in al daefe feveral H'aiei. Firft,Soaicii^es people that are angry are al in a paflion, and ir IS for nothing} they know noc wherefore^ nor any body elfey no body knowes what the matter k. A man comes iJDtothe houft^ and fals into paffion wtch bis wife, or Cluldfen, or Servants, or the wife with (he husband, and no body an tel wbac is the mattert nor be himfelfe, nor Ihee is not able to give any account in the world what the bufmefs is, why it is fo^ al is in t hubbub and conftM fion, and a great deal of ftir there is, a great deal of cry] Cti weufe to (ay ) and little wool, there can be no rea-^ fon rendred why it is fo, now this is a moft vile and abo-' minable thing inCbrift^ns, for this pdffien of Anger to be let out for nothing, and no account to be given for it. In ^Us. 19.' ^2« There was a great deal ot ftir in tlie City J and a great many of the people came logether, and \ they knew not why they canr^e together, fo there is a grett dealcf ilir nftany cinaes in the hearts of men in a paffiony andpolbodyinor yet therotelves can rel what is tlie reafon wbv there it fo nuicli ftir. bur after a littk tiine.i if in be i

t-t:.

/-r

281 \iiugei

chit teafon hath but a little tira? to wotk^the anrwer ma^' be ^ven,as there the Officer gave in ver. 40. Siith hCjITe are not able to give account oftbit tumult. So many men and women 1 make no queftton but they may fiodia thenareives they have been ofteft in a peevifli bumor and j parti an, and when they hive H»d fomueh tioiea* [o kt I region woik, toeonfider whac'wajthe mitter al cb» while I have been out of ftanae, and out of, temper the truthi«, Icarindtgive anaccount oftWs fiirthatlW made m this family, and in my heart Jean givenoactouiK of K;butnowmecknef$,that wij order pa/fiouthacicihal never rif« but fo as you can give an account of it, you wil never be Aogty fot nothing if you have Meckoefj/

Secondly, Sometimes men and"women are Aiwryfoc

.eyery thmg v and chat is a« il on the other fide, as k isa

fiRfu) diftempetto be angry for nothing fo it h ai finfiil

. a diftemper to beangry for every thingjevery crifltevety

'toy, any thing m the world that fall out in d« leaft

manner agamft their mind, puts them into ao Aata.

jffowmeeknels wil help one, that heihal noi be AiSi

without a caufe,but upon a juft caule, as it is faidolioie

love coverf many thing/, fomeeknefs wiU covet uhof

tbuigs, and it wil raife mens fpirits abov^thefe chioM M

when one is fick, a little thing difturbsthem. tfViit

kgne that the heart of a man and woman is very lick.

^ when a little thing diftutbes them. As one cbac faaS

T been fiCk and weak, a little piifh wkh tbe haod Arikcs

them down, fo itis afigne that thou arc very tidk

when every trifle puts thee intoan A»er, what mem

&women$ Anger comes to be common upon every tbiw

upon every occafion, itmakei their Anger cooinptJ

ble» their Servants do not care for it, uOc iJieir cliildND

nor any others care for the Anger of thofc oeD and w*'

men when they fee it is commoo upon every trifle t chofe

that be under fuch governors they begin to def|)ifech«ni.i

Ajlremem^thelibleoftbefox, tliatfew theAfi so

the Lwnsrtui, and ic is faid, that the firft dav ic wZa4

/ Anger moitr4te in. reffeH oftbt OljeHi

ribleand he d^urftnoc come near ic, andche fecood day] be was lefs feacfuli and the third day began (o feac ic lefs and ac length came co tee i: every day and never feared ic more* So many chac appear cernble co.tbeir fervancs and Children, but ic is every day, upon every occafion^ and upon chac their Anger is contemned and delpifed, and they loofe their authority in their family,they chink they have more autlioricy, and rule more,and make them that are under chem more conformable, but the authis, tc maket them more carelefis if we had thundring and ligh:* ning alwaies, we would not be afraid of it, in wany Families > chere is Thundring and Lightning, and when ic is every day ^ fo common, it is lightly efteemed^ and cbofe men and wonien concenuied by their own fcrvants and Children^ they care not what they do todifpklfe them, the Servants and Children chink let me do what I can, and let my fault be little or much.chere I is nothing but Anger froni morning to night, this ma kes them that they do not care for itr You know, ic were a very foolifli part for any man to cake Phyfick upon e* very little ailing of the body, if a man (hould upon every beadach takeavomit, ancl cake Phyfick, this would come to be (o natural^ chat if he (hould come Co any dangerous dtfeafe, a vomit ora ptirge woukl do him no good^ what good would chat doe him whkli he takes foj commonly and upoD every occasion ?this leaves him with ouc meanes when any dangerousdifeafe comes. So when' men and women are angry upon every, trifle, they deprive themfelves of meanes to help them when any great thing £ili amifs, when any great thing fak, they have no mote remedy to help them, then they had upon evecy trifle* Now a meek fpiric wfl not fpen^Jiis paffion upon e^ecy trifle, for the truth is, we fiiould account the working of our foules, the working of our aflFefkiaosto be pcecrous, and not to lavifh them out upon trifles and toyet. As ic is a finful thing to laviih ouc our chqu^ts | upon coyes and trifles, fo our affedions, and die affirarj

on of Angec^ic tsao aff^ioo chat God might have a gmt dealofgTocyandfervice6om, ific were rightly ordered buc DOW if we fpend it upoD every trifle^ and every coy, this (hewea we do not knaw what the worth is of che working of our foulet, and of our affeftioWf but a meek Spirit wil allay the heatof Ai^er^ when Anger woukl arifeupon any trifle and toy, meekoeft keeps it down, and (aich^ this is not eiiou^ to caufe oie to be AiMy« You know a man, if hfcfiir never fo lltck^ and pceleDc* ly he is in a heat, wt fay, furely, Chii man is in a grcK diftfmper, or a womas* If you cannot go« footp^ce^ oi: the ki^hpf your houfe, but pciftntly you are in a beac, you wil fay, there is fome great diftemper iD your body $ fo wben you cannot beare the Mk thi^g when you are croft in your wii^ that is a fiflie chat you areweak, but wben a nun can walk up and down fivofi^ iy, ahdgo a great way and bold it out, thiiitaf^ne tf heakb in the bodv % to when a man or /woman can hefep nis heart in a ifayed^ temper notwidiAanding mai^ things diftemper him, thkis^figne that heiai^amedr tempo: and difpofitioo.

Thirdly, When men and women are Angry wichcbe icracional and infenfible cteacorei^ That do but work according tothak nacbte, this is finfiil. As we read of Balaam ^ in 9{umbw 2Z. tfh be was angry vitb his beaft chat be rode upon, that did but aocordiqe to the nature of che beaft,and indeed, had more wit tD mm dMQ his mafter haci, and yet he fmotelumin an Aneer, aod fo your furious people, in anger if the beaft wuoor go wbichwaychey would have them 00^ they curfeChem, and beat chem about the head, and tpoil them, thoHglh the beaft do bis according to the nature efabttft. And j fomtimes to the very infeofibk cseatutet^ you flial have ' t fmking of the ereatures» tbK oocafioMlhr hurts them, as i^a knife cuci thecD, thoo^ Uvas be in the fauk, and cue their own Saffc, ^ Aqsn^ witkcbe knife and throw awvyitej

JKoife to an Anger* Oi if the^ hi(cMrHeftckagai any tbingy cbey are Aogcy wttb che cbiog tc iw; I RjKoecDba: ic is repocced of Zerxf/, tbac becaufe (be Seat did ovcf-flov in a piace, and bore down atledgcbat behad, he (enBt chrcacning words againft cbe Seaf^ was An^y wirb cbem» and fo many, if che wind be bisc Ooli^ are Angry with tbe wind, widi (he

&a^ Nbwcbisisanioftvdeandaboaainablecbtogt icis luft widk usy as ic is with a Child^ if cbe Child bwc ic felf againft che uble^ or againflf che ftooly cheNucfe quiets Cbe CbiUt wich bearing eheftool, and beacine the ublej ascbac were a naiffihcy ftool^ or a nau|^cy T&k : So lAcn and Women Mk coquieccheir Spirics, by ftri* Icing cbe Creacurey here isalchedifFerence, cbeNurfe dochic, and cboudoft ii;. and as che Child tsfomching quitted when cbe Niiofe (lakes che Table and ehe Scool^ lo chy Anger i» (caawbac Mcified when chou flrik^ the Creacm»> Buc new a Meek Spiric it never Angry with choieCreiCiuei chat ace infeofibk or irracioBtdf cbac can* nociinderftandwhaccheydob but rather diinfes thus, if rbeCreaciicebeniacleaninftruniencofaoyBvilcoaie, it ie cbe Lord chat is difj^eafed wicbaie, he looks upco Godandfakbj che Hamd of God is incbis^ cbe Lord ^bacb-coqaoiaiKied fiieb a Creactire cobeanExecucioner oCfome dilpleafure of bis upon Qie( and fo by looking ro<0odf is noc Ang^ with cbe Creature^ looks beyond cfais Cmcure^ and fo isooc.Aflgry buc Meek andquiec. Tharita\Tbi0L.

And chtn che Fourth dnng in Anger v^ch is worfe flfm titimot chechre<»fesiiier»ts when men are Angry ; wiilr^becEuchic. feUv.« A$ now fomcknes^ in cafe of dil-jiaiccji when nwi ace mfoning one wich anocber. if fo ^CtMcaiMnhringfiicbkindofcruchscbac another cannot dtaf. he. fBow»inc(Mpafli6o» and into an Anger* 'lnaaeii^;jferixiiieh»ifaafpeedi toonesbaihefavfo^

Angvr moderate mrtfpeH oftheO^eB*

tbou artfofjon mowd to ^vllfpeecbes^ artfofoanina paffion^ A$ when you reafon with any ooe^ and find cbey glow into a paflion, you may havecaufe co fufpeft dac chofe are overcome widi tbf cruch, and chey have nothing CO help tbemfelves but cbeir pafTton, and cheir angeri ic isafigneofagreatdeale of weaknefs, and k is a ^c di£idvancage for any chat Reafons wicb odiers, co fal io-co a paflton, there is nothing chac weakens their qu& more then thif» That is one kind of finful anger agsioft the truth.' Bat at other times you fhal have otfaenj when they hear the word of God and che truth come foDjr to chemj chey are Angry ac che very things theyhw^ when ic pincheth cheir Ck>nfciences« That is dx Fourth.

And then, the Fifth Objeft of Anger thac Heeknefi doch order the afFe&ion aboutj Is when men are Ai^cy with che Excellency thac God doth beftow on ochm more then themfelves, and are Angry with the menfo ic} For I do nor fpeak now of being Angry wicb God fis ic, buc Angry with men, becaufe the Lord bathbeftdv* ed feme Excellency upon them more chen upon ocheob So we knowS^suI, he was Angry with David, becattfilt of the goodnefs of God towards Damd^ fend Cam Ms Angry with ^bel^ becaufe «4fre//Sa(»(ice was accepted and his was not4cclt>(ed9 akkl it is ordioaiy for mmsff when they fee their brechren have more refpeftcben chco* (eles, chey are Angry withibem, now WhacHucc have chey done to them i Buc yet if chey ieeahy cefped thenj more then themfelves, this ftirs up Anger^ Chisiiafip of a fcoward, petcffli Hurnor; ^ • Whei^s a Meek Spiriti wilinakenoany gracious uftsof tbegoodnefi ofGod^o* wards fuchaonemore chen cowarckooet ielf^-and t Meek Spirit wil blcfs God for any good cowaucdsktster chreo^ this wii allay che paflion of Anger io cfats rcgud. You know in the Gofpel when Les^mrnswasbotraifed from the Dead^ yec they would feek coktl him. Why) Becaufe choe was an Hodoc put upoo Gbrifl) ib nfgm

'mim^^md

"^ -^"'"

I* I

Jn^r wtoderattin the O^eii.

iSkta'kirMit ...I irf a^i

of it. nmd therefbre they would feek co deftroy him: So many cimes when the Lord is pleafed any way co put an Honor upon any Creatqce, a frowacd Spirit wil cife acainft that refpeft chac the Lord puts upon his Brother. Now a Meek Sptrte is far off froni this, and when pafTion artfech from this falfe Ob;e£t,here Meeknefs comes inland aliates che Spiric in this, and Teacheth the Soul co make | a good ufe of ic*

Sixthly, And fomcimes again ft Grace ic fe!f doth the paflkHi of Anger lire, when chey fee others have Grace^ Aey are Angry, I have read of Tygcrs, chat when they fmel che Fragrancy of fpioef, they are put incoa rage and fury. So fome when chey fee Gracei of Gods Spiric '\ in others, they are put into a rage and fury, this is bor-nble^and a Meek Spiric wil be far from fuch a difpofiicioD as this, Meeknefs wil temper and allay the Spiric in this refpeft.

Seventhly, And then anocher falfe Ob;ed of Anger which IS near co chis is^ when men are angry with ochers fbrdottig their Duties j as fomtimes you (hal have the Mafter Angry with the Servant for doing chac which be ought CO do, he wil be Angry with him becaufe he wil ooc« do fomwhac chac is noc lawful, and h the people Angry with the Minifters for doing chiir Duties cowards them. And fomcimes you ihal have Parents Angry with their Children for keeping the Sabbath , for atcchding upon the word, hearing; and reading che word, now thisis^ I wil noc fay a bruttfh, buc a Devilifh Anger, now if Meeknels be in the Hearc,' it wil quench and allay chis Anger.

Eightly; And then fomtimes there is Anger f again ) ^ . for want of fuccefs in a buftnefs, that is a faUe Obj edt oJF

Anger, perhaps fuchabufmefs fills our fucceflefly and [chou arc Angry with chy Levant chough he cannot help jtc, tboo fecteft him about a work, and this work farls

not outfuccefsfuUy, and rhou art Angry with him, hoW j

I

Oa

can \,

a«S

I can he help ic, cVisisufualwich paiB(>Dabe{)eQple» ftl^ I bufinefs cbac cfaey go abouc« or chac tbty fee ocbers aboa^ ific docb not fuccccd wel, they are Angcy with thofc tbacgoaboucic, whereas the rruch ii, ic is^ofn God9 che fuccels is from God, but cbey arc Angry wicb chcm, becapfecbey cannot briugtcabouc co wbac chey would ^ Imc now a Meek itian is far from this, and Mcmners a]« iaief che Hearr> and chinks tHus^ ic is^enough for dieie codo^cheirduty^andchefuccefs was noc in cbeic power9 and' why ihpuld I be difple<rfed with chena ? They caonoc l)e]pic^ Many Senranu would Livea great deal mooe qoutly thiei) cbey doy if theic Governors would ooc lie Angry with them for chac wbich diey caniyx help in waac of lucceTs*

liinthly^ And then another Objeft of Sinfiit Anger o cfai^t wh^ mea are Ai^y wich Nacural infirmicies char Gum^orbe b/elpted J Aspaflionacepeopk chey ai» ainy with dieir iSeoraBtsor Children for cheir nainiral wcaik* oefsy which chey cannot help; chey ace aiigcy widi for their natural dullnefs^ or flownefs^ oc wane of andchelike^ becaufe chey cannoc have cheirmindopoQ tbem, therefore cbqr are paffionace } Now a Meek Spr* ic wilbe other^ife, a Meek Spirkconfiders^ iliac tbcjr are as God hath nade them^ chqufih cbey faavt noc due quickne& of Spiric as others bave^Tbuc are naturaUjr dul and flow^ they conclude apd fay, God is die cauit xa» cherchen cheouelves^ chefe are che works of God b ua-cure. Thac is another falfe Obf eft of anger chac Meekneit aUaies.

Tenrbly,' And. anocher ti chi;, when meD and women are Aqgry upon meec fiinst&s, wbm ic. is noching hue a furmtfe, a hvcf cbauc cbey cmkr and propound co cheoifelves^ and chacfupon lee out cbeic A^ger lite the da^ chac backrs u m ihiniQe of che mooo^.che nioon flimet in chewaeoi:^ andcheupg barkes ac ic^ fo many aie angry ac cbeir own &o>

ArigeF triomau tn the OhjeB*

■•«a*»^k>w«W>

cVf. tb€y create caufes of Anger to chemfelves when there is none, apecci(Habd ftpward heart doth fo^ a froward bwt9 iftherebenocaufetp ftir up Anger, hewiloiake a qaufe^&Dcy a caufe ^ And you ihal have many froward Sdvia* tl)»c wil be ^ really Angry for a fency that they have made to cbeni felves^ as If the citufe were j uft^ as if tbey w^^e rei|liy provoked, and fpa froward man dif« quiets |u» own hbufei and his own foul, by fancying of oiu^^ i^^ furmifioi of cauf^ within bimfelf.

Eleventhly, AnjJ father when men are Abgcy upon pKet?o4edcaufes5 tlwt is another, whc^mcckneft Jofties ic d[c«h aiiay ^ aU6,I fay precende^ c*iii?% that Is ehus^ (ne^V^Angryt 9nd pretend Yi^cb ahdfuch chims w^w ' the caufe, put the trui;h ii^ tliere is fomewhat eUe for ii^ cbac cbpy »re a(hamec| to confefss yoq flial faaveiocM UnK P?^b^P^ cbc^^ envy hacb raiftd 9 fpkit of indigtiaci-oDaM b W? tbem fijbjea: 50 wrath^and ^.afflpn,aM (hen if (h^ ^^ ^VL ^^y ^^^^^^ ^^'^ ^^^^ may cokmc tb^ An-'ojiV^^ Wu i<?^n^ t^ puc ic upon that, wheretsihemicb 15^ GixlWwacberewasfomwJiacd^ tbegifti

whcoe*' Anger^

aod mcekneii wil not fuffer this paflion^fWng« so l^alf out upon fucb caufes as he is afliamed to own, that he if Urn to colour it upon fomewhat elfe. Tbefe particu-

11^ jtf yriPi "^

Cbrift was never Angry upon any or tnele un^eas, tnac chat I have named of his flaeeknefs, kept him from any

1 A«#*li Anner.

Anger moderate in the OhjeH,

\

Twelfchly, And laftly. Sometinaes men are Angry with one foe the fault of Another, it is ordinary, foroe difpofitions there are, thatif one ijxthe Family dUpIesfe, iheoi, they arc Angry withal, if one Servant difpleafe: them, they are Angry w ith al the reft, Angry w ith thck! Children, Angcy widi theic wife. Angry with aL So when Saul wa» dUpleafed with Jonathan, .he was Ave' gry'wi(h thofe thac were about himi now' dne would cbtnk it tsenoi^h to have Anger confined to tbofe chat have done a £iuk, that it doth not Iff it out co any other, ameckSpicicdotb ibis.. So thac if yon rum up al diefe things co^ther, youmay fee what themeekuets offpi* tic Bin we Saints, thac doth allay the heact^ Aneot io refpe^of che Ofc^d:fuch a ooe is not Angry for oodaog, he wiiot Angcy for evecy thing •, be is not Angry with che' infeofible ffeatuces,he is not Angry wuh the ccuib,be it not Angry with Gods goodneb towards man, wicb ch« excelkncy that God doth put into ooaa, be is not Aqgqr when men do their duties, ''« '^^^ Angry foe want of f ucce6 in bufioels,hc is not angry with natural ioacml-cies be is noc Angry upon meece furraifcs, he it noc Angry upon pretended c^ufes, and cheo laftly ,j beis n« Angry with on^ for the £iulc of anochcc: Thi» is the frame and temper of a meek Spkic, he, <3irrief himfelf meekly, thac is, he dab keep in, and; allay die heat of paffioo that wouldatife upon dtofiecau-f», andthacistheyir;/*, tfac opening of meeknefi in ifr

fpe(ftoftheOfcye»«

CHAP.

. •

t • r • ' *♦ r' ^ r i ■

CHAP. CIl.

'Of okaying of ,Ai[igtr in rtj^^ tf time in di'Ver/ park

•,. tUtttarj^l i. hknotfttdden» 2. tJnfedfonable.

3.'Hof Continiiaf.

• • V

NO W^che Secofld U^' The allairing of Anger in rcf-pcft'of cheTt^^ and cb^tein there are cbree things

: 0^*^ appeares joiucii in chis, the affipftion: of Anget in re-! gard of fuddcipefs; feafeniablenefi, and long continuance Uwordorc\ardatxHiethefc/^^' :; : "

Firid; ForfuddennefiofSpicic. ManynoenanaWo-

men^ cbey have giinpoiider fpirics^ asfoon as ever the

Spaike of fice comes to cbe gunppudet, youknow, al is

on a fire pceftotly: So many n^eh Sc ivocn^,as foon as ever

any chii)g[dlfpleafech thern, they^y in the ^aces'of tbofe

und^r tbepjare fuddenly a.n^y >cbefe are like dry wood/

iaplefs dry Wood^cbac bath al the r«|p> Sc luyce out of ic^ as

j fcx>n as ever the fire comejico ic^a} is m a flatne^fo men and

^ woaic|n cbat have fablefs Spfrits^^ void gf true grac^'^ void

I of tniii wiredo^easfdone as ever there is any occafidhi

' butaVtclefirejahttfetxtafion, chey arealoii $i fire pre-

' ftndy. I fayj %i\% a figne of a gracelefs clifpofi tion^ one

due it without i!rue grace, .withbu£ true wifdortiV ^^

allowiDg themfelves a minute of tinae to confider the caufe

\ of !€• Asa^dogi prefently.asfooQ as one knocks at^be

I dooce fals ia banbog^but if he Wbutd ftay aliAk; mav j^e

he Pfchc fee ic is iiis mafte^j So'if inen Would ftay

- 1--^!^

a licck 9 chey would fee tbece wai no caufe of Ao-ger, iMJt it'ttfeCh wkbour' an^ cadfe ac at^ aiid diU caufeth abundaixre of evil^ as we fhal fee afcecwards; In ^ck^ 7* 9* ^no^bafty in iby Spirit to ht Angry^ far Angst reftetb in the bofom offooUs. Be noc hafty to be Angcy^ che reafon why we cal the paflTion of Anger haft-in^fsy fuch aown ^^nafiy^na^j^ pMucJiAwonifit^ira hafty wonaani. i; is, bcp.^fis tljip pwi6<^ ^A'^v^f^ baity, but we ihouldbeflow to jvri||;[|^,. %\\\\ yo^ fhal find in 7^me/1 • 19. for indeed cnacis'tb be Itkeco God Wbenfot^ my h^owi \m^hneti^ kf fW^. ^^ befp^tt^ i^arjlowtojh^^ctndiowtcm^tk^ ic i^ thMooumn-danon q( any qhrj^^i^n, ^tp hw<l|ttf jp|jffionof Afl^ tp come 9b i}ow]y,. cheEC;if IictIoa|[j^c >flyi%Cv ^ •^('^ icnti cx9eUehq( iii.Go4» t^c%; v f<^ii(^%r^|[ o"4

is!, ^ri](jk}en]y ^y inthjf 1^^iVtMd<#uppn lb '"' of chy brother, oc thy fervaik,'ji)KJ{|;iy.SM(^, wte^ cboa been at this day ? But now a man toac is ofa mee Spirit, when there iiaoQ(C(^Q»CQ ftic up Afiff^^ Qb bucCfaitb he>^ay a wbile^fet 0)^ C()nfi^er a \ybiltf iFbat I do: The m^ti'ol JifMtflu/ Q^j!^\hi ^mDerouc^caii^t him t6 fay <>ytoahe;j^^bfet PefdjifC bcdia maqifisftanjr * Anger, he taqpfet hjs ^^JJjer; .^b^t b^jfw^lS *<? CJt^W faisADg?r, W^ifn i^liy j;1^ina pirovol^ed h^,, to, fay owr

I

tin^ tbemfejvej.tlien inAp^. jw^ipi^iif j;i^^^s flj*^

An^er.br^ake,fwth» ,,J^fj,i$ttJ|;^|}e'j"^d^ef9pd|..,',;

a^ .>

m.jC 5i..jj !^'>':.';..Tifc:Jvi,

■*iL .t«'

tbvisei?htjf KfferstJ^y l^t^W w pjj^fiimijflyiij!

QC iQtbe prefence of others. The fotmec we baveoadi

mhrm

tofpeake

vc ip35v. CrrSW>to^?(«,, W5 TOMft bet meek that wc (digbctc7l»itgbr «ppg ch^ iabt^h ^j^/^.M^hen we ace co cofliecoiktoniO% jibencpb^inapaition intbe fimily^ tffinmediacty after a Myducy bach or

iadie rime when w<e are abqm ic^lfay, to oe Aqpy then, cfkb^uflGsafiMftbleanger, weo^bc boc fo c^be Anory, andtheOevil u^Ujflaye^ilifl^ce in^iii^iviy: When wean about jiny Duty^ cben^he Pevil ieekei c6 put us ioco a paffion» cbougii a naeek Spiru wU Jay <i chaf|[e upon bis Soui and keep buofclf dawa ac tbac einoe.

Sa alfo it wil be ui^^(ei)abjf qp^ rnantfe^ an^e;: before' Qd)ett,as Hiiabaiid coirwr4s Wj&,oc V^4,{e f owacd$ Huf-btad^ orSanaanCi roCbiMr^aiiXucbaxiine wben ocbec^ ace wikh chem, chi$ imy$prpv< to be of very il coq^-quenott, modi ufittfly iccptim from the violence of this pafifdny iCfi^fiane DQC ^h^M: Ui^e cfai^y veoc chemfelveiyic any cime,. ttiouglli ^iie at,Xgcb afioi^.tbac ^bey are lite codono^od widi iC4 wheceasa Bieck fpiric wil chiok cfam ihoiigh ir 'itcrue j lam provoked ^ and I have r juH cauie to beftngcy^yec wtl ic be good cohe angry now? if you did bai confider beCoC'^i your nieeknefs would ke^ you fern Angf r when many cim^ you lee icouc*

Aodanocbec iBMalpnablc time if to be angry when we&eodiecs angty before us ^ Ifpakt before, xbac we are to carry our felves meekly; chou^ others are in a paiTiony ihac is, their pailioo ihould not provoke us \ acal, neicher ic that time or afcerwards^ bur now, iris tbttaoA unftiiciDaUetbtit can be, for the wife when ~ feesherfaofbaodtobeangiy) tfaenfhewilbeai^ryac time, and fo the husband an^ry wlien he fees bis wife gry^ at that times and £6 neighbors angiv'when they fee rhctr Ddghboca aogty • k was good couofel that one gave fCoa yoiiiigaarriMixiiipk;hegave them this rule,be you fin that you br not aqgiy •cogeiber,. for chey were of ve* xy ai^ry, Faflknucy and ^^bolertck %3kk$, i( chey 4wki1«atoUfaT6«his«tik^Mfih^ co>-

^ ^

^rff?w^*jj^*ii0/iiw«.

you may, and fhew rhem cbaccbey werenoc/enfibleof i tb« wrong done unco ycu. And tt;us nice{<ne(s wUdo,

iDcekneis w il keep the heair^ ibac ic flial coi be let out Jxfoceaduty, when ycuate goirgco bearafeiacncn che Lords day mornirg^ot iMfben we areata duty, or after a duty,, it wil moderare the paflicn pf Arger^ iija I wil tiot be Angry before others, or when ethers are in a pafli* 00, but (lay til their fit be over, and then I luay doe ^ood.

Thirdly, The third is in regard ofthe Ccntinuance of 4/ififgfr» naedcnefs wil allay the heat of anger,- that tc flial not continue too long; as not Co rife coo iudden]y,nor to be uofeaibnahle, fo when it is up, it (hal doc abide WQ loQg, tc ihal not be like the fire ot helj ^^verlaliing^ at it is in amny^ che beat of anger in their hearts, it is like the fireof bel, b urquenchable, if once they be up in a paffr* on, they wil never have done, asiftbefireofbelweretn | their hearts, it may be, there may be a yeelding to thenif and yet noc^g wil quench them *, wheras one that hath anger rifingupon )u(tcaufe, yet he.wil keep it down. Ic il withfonoe aswich Che Devil, the Conjurer may fud* denlyge^bimup, bqtcannotfofuddenlyget him down. So thou bail: no command of thy Spirit, to get down thy fpiritwhen ic is once up, as thefea, when icisup once^ tiiough the wind be ftil, the waves oftbe Sea are up and down a great while after, fo it is with men and wo(nenj when there is occafion to ftir their hearts to anger,chough they have that that fatisfies them, yet they cannot be qui*-ec for al that, but they live like Salamanders, in the fire continually: There are many families chat have dog day es continually al che year loeg,you know We have dug day es in one tune oftbe year, but they laft but a little wbile^ bat indeed, many Families, they have Do^«daies al the year long, there is nothng but ftowardnels, and lan* gttng,^nd ^rang}iBg,al4ie year lopg, where as Meeknel ^ would allay this coociouaijcf ot anger, where there is Kedtneis caeiewilbea jealoufie of Keeping anger long,

-

AHffr nnderati in refftH pf TnifAi

for anger wil quickly foure cb« heart, andcurn coMalkey if icconctnue loog, ic wil grow cobe tHtrec^anddegencc* ice into Ualke andliacred; weoounc ttagreat Evillbra tnan to have a Feaver long, to have a fit of a Feavep and not continue long, thacis not fo great an evil, but oov, for one to have a Feaver that hokn long, a raoocb or half a year, its a great vbik} and- fo, you |^ve ftxne long fits oC Feaven, forty Routes togedKt: Ob^but,bov many Men and Women,cbac are in a burning fir of angerC-wfaidi is far worfe then the burning & of a Feaver ) forty hou*. res, yea, iForty yeartt togecher-. Many times the man and Wifein a family is in a burning fit foe a wbo|e wcrit together, with Children, and farvants, or ochen; noir ibeceis a great eviHn this abiding of anger for along time together, indeed the longer anger continues, the mote it

SoWeth, at it is wich the lines of a triangle, the longer I raw che(n out,tbegreaur diftance they wil be one horn another', fo the longer our anger is drawn ouc, the grea* \ ter diftance (hal we be at, from chofe chat, we are angry with, butlnrnofme, faith Chri ft, if there be fuch an-* ger arifing^ yet with meeknefi allay k^ with meekneG keep ic down. ^^ger reftj in the become cfVootfj^nigsr may be in the bofome of a wife man, but when it reftS|ic is j in thci>ofome of a Fool, there it reftsandabides^ I mean^ [ refting otherwi fe then ic ooghei and whenfoever it reftt in a mans heart, it is an argun^ent* of much follf* In Vfalme^ 103. Surely we fliould learn of Chstfl cobr meek, though we have caufe ro chidr, yet not al day lonft to chide, Anqerinameek-man docbnot continue longer then ic (houkL

Further A meek fpicit is one thae* though he maybe angry, yet bis anger abides not folongi but be doth put Isn end ontohis Ai^r^ when God would hava Um, aad ^tgbtrearontebhimhefhOBlddofo.. lo^fb$f^ 4^ 26* fBe Ang^ and fin natjttnm abs S^gadami attm laar IVratb^ We muft cake becdl, dan thoi^ wettouM bft

- -. ^^ J

l*«M4Ml«MMa«M^

\Angtr moderate in refpeEi of Time. 2^7

Angrytqponarkticc^uie, uponi;uftground| yet chac AeSun^o not aowm upon eur JVratb^ cake heed of lying dowA ifi an Angty fir, ic is a daogerous chiog |or any man oc woman cd lydown and fleep in an Angry fie, you isuft makeoenficience of this, lee nor the Sungodovvii upofl youc wracb. I have read t^ijabn a Facciarch of Mtxandtia^ chat having conceftacion with one, ckcre wataioeeciiig^coeoropofeche difference becween cbem, a^ in cheir nQeedng, they were fo far froQi compofing rhe difiierence, chac cbey gre^v very boC one with another ^ biicnowahisPaormicby be fends corh'eorher, and bidi the meflenger fay cbu^ unro bim. Sir the ^tn kgoing doppTtf and no more*, aaconbce, chac chough rbey were iq 9 b«ic cme with anorhet when cheymec togetbec^ yec chey fliould cake bced chac che Sun did nor go down upon chetr wcaih« Oh! cbac tc would be fo wirh people when chey meec co gecher, and fal due one with anocher^ efpecialiy, when evening draws near, andrhey feectie Sun going down^ Chey would remember chis fcripcure, O lee noccbe Sun go down upon your wracby and racber fend one uoco anocber and Ciy, che Sun is going down, and yet our anger is not going down, andic is very ob-feivable in che next words, neitbtr giie place totbeDe^ vU^ How comes chis in ? kt not the Sun go down upon your ppratb^ nather gyve place to the Vevil, Ic is co (hew chusmuch, chacany man chac doch recainhis Angry fie fctf)ger cheo be fhould, he doihgive piaoe Co the Devil, ic is chic chaC che Devil would have, ic is rhae chac plea-fech che Devil exceeding Wei, ic is chac chac che Devil de-1i|^ecb in, choucanft ao nothing more acceptable co che k Devil,cfam to keep chy Anger longer then thou (tfouldeft*, Fd:baps> chou arc angry wich chy neighbours, wichchy 6niily, and arc 10 hoc expreffions, and chisanger cooci-nuet^ and the Sun goes down, and chou abideft in chy MDgec^ whac, muft Igive way to him ? he bach wronged

Ime,aod aiiift I give way co him ? wel^ferve > ic may be, rhv fscoud heart wil nor Pive nlace ro chv nei6fafaoiir.rhar

>

Anger mder4i^iitrtfp8^ of Tim*

—

s

cbou arc angry wich aU but rnacke, in the mean dme thou doft give place CO cheDdvil, Lecnoc the Sun gj> dovoe upon cby wratb,neicher give ^laceco the DcviliTbe very ^eafon why. mea abide ia their anger^ find wflfo the Sun go down upon their wrach, it is, becaufe they wil ooc give place unCo cbeir bretkeo, you wil not yeikl to him yottfay, lee hiniyeUd come, wel^youwUnocyeiMco hmf buc yec you wil yeild to the Devil, and w^e k not better to yeild co yoiir brother, though your ikifierior. then to yeild to the Devil. A meek fpiric is one chat wtt ooc let che Sun ff^ down upon his wnKh, neithec wil be yeild unto the DeViL There are many people, that live ai if they drank of no other waters but of ^tajfitb luA ^Meribahpithc Waters of Strife, buc the Sti} watersof Si/pa^iH that run loftly, they a^not for^hetr tooth, thqr are not fie forthem, the Church laidi concerning God^ V^ilbe refera^ hk ^ngerfar ewr ? In Jerew, 3. 5, God oqay have caufe to abide in hi s angerloi^^but E lay of tke thac art. of an angry difpofition, ^hat, ^ wih cbou rdferve thy anger for ever ? wijcchoualwaiescbntthue tafqdia diftemper ? Thou arc in Aich an angry fie co day^ and CO morroWf and the nexcday^ What, wilt rhou coocimit thy anger forever > There are many people chat quickly 4^ go any good thing, if there be any good afFe^^rdn ftir-(ad in them, any'de^^ftecGod, of love, andjoy^ ic^ p^efently gone, buc fee an il alTe^oo be fhtred m th«ti,i as the affeOioo of paifion and angsr, Ob, that abides and continues long in chemj it tsalre that is in their veiy bon^s: asfireiniblsdnfiatccrfcefpsloDg, foangericwd

But indeed, theceafonof Aogec aiMdinaiocliefaeaiti of people many times is tbis,a man jperbaps oath fiifired hispiukxi, his anger CO artfeunjumy and fooliiUyi and, it may be he it convinced that there it ooc fiifficicoc cauft j f4N:itiafaiaowncoi>fciencei wel, tetpAwoUore^ anlj

•

■ —___——■ — /» i

been youc cafe, that when your anger bach been up, and r wthiivMiroooftiencB batft bt«p^:<ontiricectehat these httboot been fufficienc aufe, yec you wil continue in your anger, and abide iait, becaufe you might noc feem roolheis to be angry without a caiife? Oh, thwisanhor-ribk wickednefs, that rather thm men wU yeild thus far,

$3, ib«iut^>, apdM«iCi^«!hci:fi#lfuffw uwuftlv,, tatber d»b youwUUy dpwp anunjioft angpf* but hold | icupthttotheM BQigbifthwk ihattheie wasa^^u^^ raufe ^ focyoui anger at fcft. I amvctily petCwaded, that there areminy men and wonien that have ihett anger up, and ^wWy.oftWr angst:»..aod wld>yAt ^m[^^

^ctet ai^fotheywL MiW^fkiwnliiejr ^t^;V thcr« beanj^lofyou thatb»yc U» d^en»pei;,qC%infc Zpw, theWthis,djyhat^Kbi«Jo^,of:%a^^

oqcwrfe^ in this world, but,batb;f0m«hat of,i?aaite -I. and may he angry fometimw, yea, and not asic fihttobe, butyet, when the unjuftnefs of thett alrga m^ to appea*e, then they wil not abide mu, Beaufe Iteywouia^eothecs *inksh«Vh«^.caule, hut aObpp

wU dofo:and tbuimUcbfor the abidiAg of anger tooJong and bow meetop6d6tbinodfBte thepalfionot ang^w ceeardof rinae.

/i

a 1 ""

, L - - »*

. k # ■

■■ • » ■^

—I——1^—■ ■ I ■! ■■■!■■ ■. . - I ■■ ■ I ■ I . ,^^^^

1

♦♦/♦»»»»»:»#»» x»» » » »»»»i»»»»i»»

CHAP, cut

r

Of the 9rdming ef Anget in rtfptB of meafiirt. i« Tbst it go not bejond'^ caufk. x. tbatn grovonot too bitter, y. ^t too fierce. 4i Tipr unrulj. s. ^or CrueU 6» ^or fo ./ixigrf in ourown^ OfintbetbitigfofQod.

NOW for thethirds meeknefs docb moderace die Faffion of anger, in regard of Che ^aftire of iC| dnc bf chough medcneff doth allow fome aoger^ bean* ^ hue fin noty hoc be wd be at^ry fo^ as hisanger flul DOC break one. cdo much in regard of the meafure of ic: no aHeftion ismbte like eo alxnind in xneafure^ no paf« fibn irtnort like to exceed in meafure cbeo the poffioo oi. anger^ for ic is a fiery pafTion, andfice we know is ready .CO exceed, as there is n& creature that is lb a as fire, ic pcefencly growes to a migbty deal, and fo anj^. Oh, bow-greata firewHooeiparkkiiuliefi citties. . There is nochh^ in which we are note leady 10' exc^d then in clie palmm of anger ;fire isgood while k 11 kept in the hearth, hue if it gee beytmd its bouodi then ic exceeds. And fo we lo?e mettle in a horft, hut if it be jadiftinefs rather then any true generoi^foefs, wedo n(Klo^echac; and fomenatKl women chat ace iamd* deracely an^ry and paflionace^ cbeyhavea jreac deal of mectle,buc u is jadUhnefs, it is not generoulnefs chat is in ; their mettle. We aldo account it a gceat diCeafe in thebo* { dy;w|ienibega]dothoverflowjtheoverflowineofcbegal, I^Eyfitlam a^unt icfand fo any that have experience of it) a very greivcus difeafe, but how many men and wo^ men ace lk& of cbis difeafe continually, alwaies, eveiy

day cbey haw a fie of ic^ cbece if the ovrerflovring 'of cbe Gaiin theco^ Oh, chat che Dtfcarei of om heard, wtttasgieivoiHCOus, atcbedifeaftsofour' **

Qhjttt. Buc youwil fay, Whtnitthe angerimmodem rate and exceeds in the meafun ofit^ and how doth meekpefi^alfay the beat of it in tbk ^peU f

«4iiftr. Firftjlc is immoderace ac any rsaoe when ic» beyond che caure chat was given. In Z^cb. u 15. kit faid, that God was mudf Vifploafed wich his Enemves but wkh his people be was bat a little Vifpkafed^ God when he feet caufeis diipleafed bat a little^ and isnoc DUpIeafed a^atdeal^ when chere is but a iicde caufe, bitf he docb obferve a meafure aiid lees ouc fo much Anger, a^liccle difpleafure according Co cbe icaufe. Boc now when men go beyond the caufe^and whether che caufe be .Iicde ormuchii is alone, cbey aredifpleafed« cbencbey are immoderate, Ic is a noce of Qulielmui Varifiittfif^ tot one CO be provoked for a li:cle offence, ic is all .one, as if a man Aould fee a Flte upon bis his freiods Fore-bead and he fliould Cake a beetle Co kill the Flie upon hts Fore-head and kill his friend God doth psoporcion his anger^ hei$alitch||afpleafed when cbecaufe islictle, and more when it is more** In Vr^f^ 2911* •^^ool Htteretb all bk mindj but a toife mahl^fetbitintilaftertx>ardf> The Seventy Tran^" flate cbde words thus, A ^aolpoures forth al bk angerj ^But a vptfe man difpofitb bk Anger^ That is^ agcor^ ding to the Caufe, be difpofech his anger, aFoolucter-cxh al his anger upon evesy caufe, but a wife man difpof* etb b is anger according co c he caufe. Thac is one things ;QoleciCgobeyoiid che caufe*, buca.meek fpiric keeps ic in chac ic flial not go beyond the. caufe. Awtfeman wit noc be roo prodigal ef bis aoger^ as ic is cbe Wifdom of a nan cqjcc ep in bis aiFeftions, andnoc co be prodigalo(^ iMaaflftboBC. foaraeek foiriche wil rather lee oiKbis

anf»ec kfs Chen coo mudu An ingry man % very piodt* f^il of his pafTion, whereas the ccuch is,, if a man bad but Wifdom CO kno^y chac che worteng of che Soul is precious ^^ would be careful not co lee it out upon every oc* cafion. Ic is che Pare of every Man and Woman of Wif-donOi^opoifecbeir thoughts and afTc&ions, coke cue no more choughri upon a buHnefs then needs mufi'^ and no more aiFe^ions upon a buftnets cben needs roufh Here it a bufmefs chac requires indeed the affedion of anger CO be beftovred, I bur, I willnoc be prodigal of che affeftions of my Soul» ic is a ftgn chac men have low I efteem of cbeir afFedlions chac wil fee them ouc upon an Object more chen needs. A man wil not give a farching more chen needs for any chiug chac be goes co raarkec for, {oa WilemanwilnoCbe pcraigal of his afTe^tons, he wtl lay ouc 110 more of chem cnen needs odufl, char is cheFirft.

Secondly^ Another exprefTion of Che immoderacaeTs of anger is chis, when anger is too fitter ^ a man may be ; uftly off< nded wich anocher, I buc he may quickly grow coo bicrer in his anger, ItiColoff.iyii^ There isaaEx-honacionuncouscoT'orfcearc^ne another^ and forgive one another^ if any have any quarrel a^ainfi any ^ even Of Chnjifcr^ave yoUy evenfo alfo do ye. Ic may be che Wifedoitilomvvhac agamfVche Husband, for which be may be angry, butbenoc QSmer^j^ia^n^ &er, and fobe not biccer againft Children, or fitter agoing Servants^ or fitter againfi Neighborly Though you be angry, yec be noc biccer agamft chem, chough you have chis to lay CO che chargeot your Wife, chac (he bach provoked you in negleding het Ducy, I bur, you have noching co lay CO her charge co be biiCrr aqainft her* The Apoftle dot h noc ftand co anlwer this Ctt);eAion, I but Ae is thus and chus; Lee it be whac ic wil, yec you muft noc be bitrer. AMeek Spine keep che Iweecnefs of bis Spirit, andfaich as che Figg-cree m Judgesj 9J lU Wh*n the,,Trees would have ie Kaign over chem. SbmUt I forfahg my

Svptuntfj and my good fiuice, and go co be promoted over cbe Trees: So (atcb a Metk Sptric, when Hu&bandf \ or Wife, or ChildreQ, or Servants, or neighbors have I done much amiu, X buc ihal 1 go now and loole (be I fweecoefsofmySpiric, and give way 10 the pafFion of ; ai^» a Kleek Spirit finds that iweetnefs io his Spiric ' wirbin, chac vbad'oever comes be wil noc loofe the i liraemels <A his Spick^ ^nd be wil noc be biccer ro ! others.

This ^iturnef/ confifts in ihts/when tone is provokedi afid paflioD is up agiinft another, they cace noc wbac provpking fpeecbes cbey ufe caotbecs,i|^ci^g upco chetc Spiciu fuch things as<bey know before wil provoice Cbem, ^ oowcbtfisfioful chough cbey be luftlv angry, whereas ooechac is of a Meek Spiric, wilbe loath to provoke, and if there be any means co reform them wuhouc manir felling cbejpaffion of anger, he wil do it 9 I (ay, chough be have offended him, if he can reform him wich any fweecnefs of Carciag|s, he wtl do kt As ic isiaidttf the Lordybe docb noc l^e co greive the children ofmen, and (o certainly, one that is of a medc Spiric, is very loch CO greive any in the world, kc ochers^a anything cbac eceives him, yet ic/grieves himcbac hefhould have I occaSoo CO greive ocbers* Now here I would give you one figoe by wbkb you may cry che raeeknefs of y^Dur ipirics; if you be meek in fpiric, ic doth trouble youco have any occafioo co Greive any one living i and wbac fvreec lives mi^^c weliveif every one were of fudi a (jpiric* Carry clus ilmg with you, tbac a meer man or woman is fuch aoM^ cbaciicroik^ed acaayoccafion chac he bach CO Greive any oneitving^ I remembA I have read of one ^ cbe RoosAos, that was a Great Captain, and bad done I GMactkmforhkCouocry, andbongfick, fooecame 1 ci»iiii6edlMl^ aodnaiDcdiiicbgceacexptoici andchings icbtcfathadjdoMfotbiscouiicryi andke lay and beard IAm^ *lmteftfa|>;liaewaihkGQaiiorc, tbic never any liniw tttiiWIirtiMiiquqgGanncotfcy rcafaQoffaiiii,Ifie-

go4^ A^r moderate in re/peftofthe J^ei^un,

vt£ rbiihhej wasacaufe co make any man monraeu Now can you fay 0> as in die pcefenoe of God, I oercr did give any |uft caufe co any oian or womati to naoucnefoc anycbingetacldidagjinft cbem. If (6 be chat you rebuke chem foe a faulr, or if you punifli cbem focanyjuflcaurey canyouinyourConfcieooefay^dlac you have noc ghreira ;uft caufe co make them co mourn and grieve^ I do not mean, noc co make chem mpurn ios cbeic offence, cbac is cbac which you may approve ycxir bearcs unco God in»bu^co make chem co mourne, uf9it&» fy,co make chem mourn when ycm fitoiikt noc makecbeoi moomet. Dobuelay your tsinds upon your bearcs in: cfais and confider, have noc I made maiiy co mourne id an ynjuft caufe ^ have noc I made chem co mourne riiacl I ougbc noc CO have made nKXUii ? a heachen did foj yoa \ know Cbrift when he was upon cbe aof«, cbey cany unco him a Ipunge filled fill of gal and vinega4 I bu Chcifl puc ir away from him. The bearcs of many men and women ate Uke a Spunge filled with gal and Vionar ic may be if you do noe provoke cbem, you fhal noc nod: cbemfoiccer. Asa fpungetbac is filled wich gal and viae* gar, if you do noc couch ir^nochingwil come ouc, bucdo buc nip ic between yout fingers,and id wil prefently oooBC ow in abundance. So many mens hearts if 3^u doboc ntpcbembecween^ourfiogets, as ic were^ cbcyjerefinly wilbe angry. Asic is with mdny bodies, a Cbokritk ftoroacb wil cucne al meacs and m^cbem co be bircer to chem: and fo many men and women have Cbokarick Spirits, and cbe difiempers of their hearts tucne every cbiag inco biccernefs, and if diere be any thing doat un« CO cbem chat dabdifpkafe them, cbiy wil go and chew upon it, and fo in^ecer their own fpiaiis liy cUniang wbac wrong fuchand fuchhave done f hems U were a fboliOi cbingif ooaflioiildukea bkcecmLof f^byMcaBd chew ic in his moudi,. when faefltoiikt iMftttMr^ JiidMa

wtoi^ndeedifeiyeaChikia in}flbAUfikwdmAm4lki iprelcmly, atfwilfldcfcrjc^tbdgwii^rtidi yi ^ ^

foany men and women, wbenas cbeM is any cbing^done CO diem amifs, any wrong, che^rong is indeed as a bit* cer pil,and j^ou (hould fwallow ic down^buc you cake the pil and chew k, Md then ic^s no marvel cbac ic is fo bicccr uncoyotty when you cake icand diewtc^ and lie upon your beds and meditate upon ic, whereas one cbac is oft meek fpirir^ be cakes a biccer pil and fwallowes ic down.

Thirdly, Metknefs allayes anger in the ^eafure of ic^ whenas tc is cooJSerce* In 2* Tint. 3.3* There the holy ghoft fpeakes of Verilouj times in the beginning of the Chapcer.Zn ihe lafi dayei there fhal be perilous rime/,and cfaeredefcribeschewickednefsofmen, what (hey flialbe that make chefe perilous cimes. And in che 3. verfe^ it is faid, cbey ihal be Without natural affl^ionf truce brear IfiTSifalfe accuferi^rce'f that is one among cbe xeSt^fierjce tnmf fiery men, the word in the original is a word that figmfie^/«ry» it makes men like Jehu cbe fon of !A[im/hi chat drove on furioufiy^ tbeif hand is ready upon the daimer^ ifcherc be buc a word Spoken. The Lord fpear 1^ concerning himfelf in ref[;ea of his people^ in Ifay.. 27. ♦. He faith T'ury it not in me^ buc you have many that youcaltbemHairbraindChriftianSy cbac acefiiri^ ous upon every occafionj and ic cannot be faid of them as the Ijocd faith of himfelf, furyu not in wie, in tcfpea:of bis own people, but fury is in chee,cby heart is filled with fury in good chings thou arc not fo fierce, chou arc cool acfuch things, but in evil things thou art fierce-, now lueeknefskeepes men from fierce difpoficions, they may be angry, but they are not fo fierce and furious, that prefendy their bkwd is in their faces, and they ate in a ^j^^ cbis 13 anaher*

Faurtblyt Another thing in the immoderateneft of an-oec- k»b the *UrtriiIiisej/ of anger; ametk man is the foifler of his own anger, hecan be angry, but he is able rocaliwdchiMilierwhenhewil, foiar as meeknefs pre-

, ^

.-.^m

30(5 Jnger moderate in re/peB of the Mei^kft. :

vailes; and in ihkt oonfifh the grace of MeekneTt atmodi! as in any things. One cfaac is ola aMek.SpiTK it aUeco ^ ru^ bis anger^. anger indeed Jt a wild beall^n it fel^ but there areXome men chacbavegoc cheskt!, chactheyon! £ul6 Bears and Lions, can canry cbe Bear by his noGe,' whenas ochecs cannot dlo fo, fo our paifion in us nannl^ * islike Bears and TigcesJbuctbeGoiceof meeknefscooei

IinSc inables one Co rule this Bear andcocarcyicupami down^ cBis way or cfaac wa)s acoocdiRg as^heieisanfe , Asche Centurion could fay co this fer^nc^go^and be goei^ and CO another, cooae and he com^s, andcotbeditrddp this and be doth ic. So one cbac is of a meek SpiriCi be Ganfaycoci)epa(Honofan|;ery go and ic goes, and com andiccomesj As God>;faichco the proud fea^ ViHfen$ tbaujbaltgo and.no futiber : So a meekman^^be Ui(b Jto his angers. bkberto thou jhalr^o at^nofurAer. If a man ihould keep a dog in bis boufe that is fierce^ and would fly upon every one^he had need co keep fuch a dog iftChaines; many mens pafTion of atiger, isltkcafurioitt msddog^ tbac whentcfers upon an objedtccannociie called back, you had need cokeep fuch dogs in chaiDet|| thac when once cbey are upon a thing you canmil cal; cbem off. If a fiiepbeard ihould have fuch a Dpg^chac be cannoc cal ofF'wben he fees him upon cheflieep, icwooki* be a gceac oAencc to cbe mailer^ ic is noc enough co faytI had fuch a dog co being in che ihtep, but he muft l^p fuch a one cbac hecancal qS. So if indeed youl)eofa \ meek fpiric you can lee ouc 3K)ut anger thus far when yeu; fee fufficienc cauCe^and cal back your anger agaio^and chit j meeknefsisofgreaciile, InVfalm^ 78> 3^* ^utheht* in^fnl of compajfian forgave tbeir iniauityyind defrayed them not, yea, many a time turned he bk anger a»aj \ and did not ftir upal bkwratb. So ic is in cbebfler cranflicion, buc in cheocber ccanflactaa iciti^us. 1ft calledhackjm anger, and did not ftir up^bm9pr^' The latcer claufe may be referred co che firil'cbiqg ve (pake of^ Tbac God doth noc ftir upal his wtacb upon

■MrtM

' ' ' • —- ■ 1 —I

Qfqyoccifiony JniCQOwcbisif for ctits paccKuUr ofcal* liog back his anger,. cbac is a meek odd. In Tf^b. i • zi Tiiere it is faidof Gbd as it is cranflaced in your booki^ tim b^kfuriousj buc indeeil cbe word iii the original ts^i ■jp&e i$.ib€ Lard^fAa^er^ he is one ibM/i k ^le co rule ntsan^ ashi9pleafi»ch))c^oug^ fomecimesco bt the Lord of a thing, noces.thc abuad4nce of a cbing^^frdm tbeHe? brew rooty buc we noay applv it here, that as God is the Lord of anger,.fo every Cnriuiaa ihould labour to be the Lord d[ his own angfsr* We know chat when the nerves iod (inewei of a man arediftempered and there is tick-aefs upon bini^ they wil move whether he wil or no^ uaman that bath a palHe^. his hand (hakes and moves, Mfben indeed he would.not have it move but it moves iirhethec he wil or no. Now when it is fo in the body^we [ay there isa great diftemper upon chebody; fo in the Soul, when any paffion in the loul fhal move» whether he foul wil or no, tcax^es a grear diftemper in the Soul Buc now if the Soul be m a righr temper ytt it would have htsaflTeAioo move, then it. (hal move, if ic wil have it Und fill, chen it (hal (land ftil^. howunruly are the p^fr ions of many men and women, though cbey are convia^ «d of che Evil of it, and perhaps have been tmmbled for K, and their confciences nave terri(ied them for the vie-ence of their paffion, and they have covenanted, and lowqi, and perhaps fafted and prayed, and yet cannot, iile Chem, this is a fore evil. As who is there almoft mc you flial hear rhem iy)on occafion Speaking of the inruUnefs of the paffion of anger, or if^hey do not com->lain of ic tbemfelves, yec others do, and when perhaps hey gp to prayer, chey confefs it iu> God, and fo they iic^ chemlelves for ic, and condemn tbemfelves for the inciiluiefsof their paffion, and yeCiiotwicbftaodingconr ioue as paffionate and as froward as ever,after they have leen ac pcayer, and jf may be condemn chemfelves for bekpafuop in the day, yet before the. Sun goes down

they

. 11 - — - " ■ \ """~. ■■■■■■ ■ __^^_^_^__^_^^,.^.^^^^

jbS Ar^er moderate in rt^eB of the Meafi^^

cbey are al in a fu>wa(cliie(f and a paflioQ agtHi, Oh^cluc men wouldconfider^ cbaccbaxsagccat diftemper upcxi them.

Fifcblir, Aiiodiec thing in the immoderacnefs is. Cruelty, when a (nans paflion grows, not biccerneis, and fiercenefs, and unrulinefs^buc to CrMhj \ when men'hive paflion without compaffioOj we (hould have tide ccniipafQon to be mixed with our jpaiTion. Is there any oocafion given for you Co be pamonacie ? Oh then, if you be of a raeek ^nrir^ you wil temper com« paffion wnh ir^ but now, when others offend you, and your Hearts rile againft them, and feek to milcl»f them, and care not what beoomes of them, fo you may have your anger manifeftedy Obj where is your compal-iion now, certainly, that anger (hac is without any oono-i paflion, that is a fmful anger, the Lord is riot fo ; he m ludgmenc remembers mercy: and io when you are angry with your Children, orSesvanCs, and you would puniU| them, you muft remember mercy in judgment, and chit Meeknefs chat is to order anger in regard of punifluneiK ic ts called, Ckmency. We read of ^ofej bis Rod, chac when it was call down, it turned inco a Serpent, and tiien the Texc faith, f9fofe/ did fite from ic, tc was time for ^ofes to flie from ic when it was turned into a Serpeoc. Ic may be thy anger may be fomcimes fucb, that thou needeflr noc flie from ir, but when thy anger turns Inco a Serpent, Chen it istime to flie from chy anger» Thus k was with THabmcbadne\ar, when he was angty with che three Children, he heat the Fornaoe feven times hotter then ufiially, and caufed them to be thrown into icj and fomany, they are fo angry with their Children, as chqr care noc if they break cheir Limbs, or do them any mi^ cheif. Ic is a remarkable place that we have in the 4* of ^Exodu9^ You flial find in chac Chapter, chat ^M0^ made many ob|edions againft thorfvoik that God didctl . him to, when God anfwered one objeftion, be made janother^ unci! die Texc fakh plainly, inferie,i4w Tbac

"^'

"^ ■

1

Jtt^riillOikraitmr^ 30^

I

the anger of God was kindled againft ^ofes. Tberefoie cdcetbdcnoceby tbeway^chac when God would have Qscodoa Work, and becaufe there is fooie diffipujky in ic^tf we fhould makeObjeftionsagainft ic^and >yiI^oc do ic, cbis will make God an^: but now cbac wliicb I wouldnoceoucoficischis, when God was angry wkb ^d/e/, God was ooc Cruel againft him, but be eels him in the Next ver(e, that he bad provided «>lsron to come and help him ui cfje bufinefs, and he faid. . Ir net Aaron the Levit tby ^r^fher^ 1 kpoiv that be canfpe^wHj an/i alfobekdd^ h^commetb forth to m^eithee^ ana vd^enh^ feetb tbtej be mil h%glad in hi. Veart. See what fol* (cim upon Gods angef, God was angry againft ^ofes^ wbacchf^} Docb te ihcw himfelfiyioknc and cruel Mii&ftbim? <Np» Puch^faic^ I/^^trAarop')^be£^ s^ 9r0tber^^ Mnoipjbathecmjfpe^ apdbebold^ be^mmetbforth ip meet tbee, and vpLehhefefi^bee^ be 9nl be gtad ith bk TiearK Ood chinks x6 dQ good to yiofiff -evcQ wbetxbe wasaoery wich him, aro Co ic ftioiddtbe MficbyPMs i£ yow ;Hearp be Meek when you ai:e«>g?y. withaay> when any proydks vouj yet even at ^^ifaai; ctin^yoU wU be thinking of doin^ tnem good.

The Sixth is this. When men are angry as miich-in dn things of tbeir own^ inthe things of ^od^l fiiy, if tc be biiTifomucb, buufitbemore^ tbacisftilagreatec <vil,r but if c^d^beeft angry as much m things that con- \ cernes cby fejf, as in things that concern God, that is im-modecate. As it is with many pacents^ if their Children do buo offend s)k0i in any Particular, Ob^ in whac a jr^g^asf lbgKi)i»fcqfIyi bpt if:theyjd(^ any thing againft God^ they take no notice of it. jt^xj/ow^ i^youtehd yoiir Child or your Servant on an Errand, and he'ftay longer then you ^puld have him, you are in a rage pre* fMdy,1l]bdl>it mayl)e4^our Chikl or your Servant fwears

labvhiCh/or tels a lie ; If itbenoc to your felt, you can tHur UD this, or if vour Seri^aot ne^left the word, or neer \

^^^i^^mummik

moderate mri^B^ibeMti^mA'

\

left Prayer, or* ipeak a (laful word, if it docb ocir conoem I I yourldf, you Caopuc thac up \Hrl enough: a gceacdialot'! diftucbance there if in jrour Family 3 Buc lalkyoujlvtai^ I vm cbere any difturbanceW ic was abouc rhe chiogs thai: ] dtd concern your felf/noc the chings cbac ditfconceQi^' tjrod? Truly, "wicfaouc breach of cbartcy I naayiiiy^cdtae one family of a hundred, when is anger ia a Fimtty meerty for ofFence againft <Sod I There is a tbotifafidl rimes more anger for things againft your fei& Now how canft diou think chat thy Soul fliould be preoooi m \ GodsEye^ when his honor is not predousin chmeEyc! If chy Servant fliouId fay unco chee, when thou biddcft him do fuch a thing that he wil not, Oh I How* wchildft thou flie upon him and be angry with him 9 fine now if be offend Go4»' there thou caoft bear with him. Aai fo one Servant againft another, wrangle and fel out for 'c^encet ohe againft another, rat they dcvot fal out (oe any thing committed ^ainft God« Yca^ mam^, they blufli 9t any time when they fpeak lo Godi cauMf; I put this co you, when you have hem in Tavcdwf amohgft company, and there you have beard maqrl foeechesagatnft the ordinances of God, and che caufe cxj God, ana you have not had one word CO fpeak for thentj bat if in this company there be but a word fal by the if , thac ieems CO difparage y ou, you canoot bear that, c» cainly your angttfor your (eU is coo much, when k Imot enough in che caufe of God, whereas one that is off Meek fpiric, beismore angry in Godstau&cheoiohii own. And thus now we have gone thcoi|^ dbefe thiqe^ how Meeknefs moderates AiMr. Firft m ccgacd oftSe Objcft. Seamdljr.Inc^ardoftheTiofte^aiilttikdlyb IntrgatdofcheMeanire.

V CHAF.

'^•■vV*'^

I A^rmdtrj»imnffta*fAt'grtmii. 311

dt 'A'AWJ»?i.A .'ifJ»/4,r|,

I

CHAP. CIV.

Of^emoiera^ Angft in refft9 tf. the grounds MdetuL I. .The ground tmift not he MuU uTIfptpndei mefeveral vearkingt wberet^to coMfi Ai^gtr, it ^ out in <Bgbt VartiaAars, i. ft

,nalittuiibnAj»earetoognatt0becrofftd. 2.*He Unnkg Un^elf too good. 3. Aprond'Heart mat^f btf tPtl the rule of bit aUiotu. 4. We batk freaiafpr^eafim/ofbimfilf. y. «Hc tbnktaU heM^^^m, 6, *Hethinksbimfelf only ought

- tobefatuffioi, f^*He cafes not what others fuffer. •« *& thuAi ^ ^^flHmordbk tn fafi by a

POTMgm

^

J^e otha: cbac retmion co be fpoken of are the JL ^remtdt of Anger whence k arifeth, and Oa^^ffSs ofl^jer. Ihe Qroundt of Anger are thefe two, Ptide^ tad iDordoiac^Iuftsio mens Hearts i pride Fartioilarlv, and inordiaace luft in the Heart more generally. Bat ai»t« all ic aci£eth from prkje,pride is the mainecaufeof Auger.' ■ I will give you f<HB.e 5aipcurcs for ir, m VtoHpZt.TAt. fraud and fiaughtyjtomer*!/ bit %ame. vBbodeateA in proud fVrath^ Oh, Youthatareofpaffi-onace Spirits, take chis Scripture akngwieh you as a 'V)oking Glab, and fee-ic in your wjMBittco loolcin, yoiidwCaKepcottd, andofHaugld^^^lktroudand ilaui^ii»ti)eris.hisunm^«faod^^^HBR| wrath. SoauA iototcbiatc famoo. To mu^^^Hrpride is as

■- ■ •... . ■ .. ... 4 >

i 2 AngiY iteJer^U in refieB 41^ ground..

1

much feen in frowardncft and paifion at in any thing*] Thac is a certain rule, fo far at paflioa prcvailes in a fia* fulHearr, /ofapprideprcvj^iles, ai\d tbicra^njac-yVo-. manchacisof a piflTionicefdrir, isof a proud Splrir, let \ them fceoi co be never fo humble in other rhingi, yet this ^ is a certain rule y never plead thy Narure, or one thtf^ orocher, ftoc chit we (hall anfwet more aiterwardf3l chis is a true rule, thac there is a porpc^cion beciveen . fmful paflion and pride in every mans hearr^ahd thou chat} hateft the one, fhouMeft bate the other, and.dili tr cbc j Reafon thac Meeknels and humility is joyned cogepfaer m the Text, htarn of me^ far lam *Mec^ and towty m\ hearty Thole then chat arc of froward sodpaffionare.-Spirits, they are. opt Lowly ia'Bfort, nttt'^ibd^^ini Beart, but proud in Heatr^ V ./,;-*

•. . . *^ ^ - ■

And fo likewife in Vfon>: i j. i o Owfr fcr p^^ ewntA

Contention. Contention tomech only by {^e, bebaufe ]

ic is the chief faufe, ic feems: to be made'as if It wete the}

only caufe. Indeed there is.neffertiny contentidh ini {

Family, and in a Town, Vut there k pride in it^ifdfert I

be Contention J it is by pride, pafltonafe and bafty Spcn% '

are proud Spirit?. We (hall afcerwards^when wecome

Co fpeak of Meeknefi and Humility, in the opeding of.

the excellency of that Grace, (hew ubto you^riiacrai

Evil thing pride is, but now our math wocM^io-

this is, to (hew how pride doth make a adm ttj

Woman to be angry, from whence it b, the fevend

workings of pride to caufe anger and pa(BoD, rtav

are fome* feveu or eight "Tacticulacs obfetvable ia a

proud Sptrie^ whereby you may fee in all of then, how

of neceflicy a proud man or Woman muft needs be an |

anary mm and Woman, that thole thatase aogrjrare'

proud. #iJiiM^^^

Fir(l JB^^^^yhofe thoochtB of a mass felf diat I hethinH^^^^pritobecrofied, bedttokt thaabef iisia^(^t)1iq|^BRition for any toici€6 hfa^ m croft j

»- ■ .^ , - .«> ^J^-^..^^^

j Anger nitki&mMi reJpeH of tke^Mnd. ■ J15

bcrwilf-, hcDce thotecSEprefliioni, Shal I bear fdtcb a thing f often yonilhaMMve a proud Spit ft have tke par-tide* Jylpnlnem^bear^it, MdlmUbetbus andM^m^ mdlmlmdhijWHk^pi what it n to do fuclf^ngt ^ainft JWy tookiog up<>Q Ihcmfclvcf as if they were 00c to be citrifTed/ wbofoovcr.were* Bot T pray, W bo arttbon {ihdwbdareyoo that muftnotbecroft in any tUogf QAi himfelff tbat^il i/ifinicely above yon, i% crott e^ry diy^ and you your felves dare prefume to crofibiiDy asdyet^oo think mtkcb your fetf 1:6 be croft ID your mind and wii« * ^

Secondly, A proud .heart tfjinks himfelf fo goody rbithecao ne^er de[erve aoy crofs, thatiK^hatfoever be flotli|defervesiiocont(ddiAiDn at al),/whefias he is ready CO ttiafce mifimerpreratiom of any thing that another ilMi/lriti.for1itinfelfaitiswel, there is nothing that ipcoudMiioorWoiDaii dbth, bnt be thinks he iifi y Biaiot^nit, and tbio&a that others do him wrong to be >Aindcd acir, or to complain of it: and hence ic is that I projidSpitiria hard to be convinced of any thing that s amils in htm. . Now tbts cauftib a great deal of pyfTu >nifiAMaDand\Vbmao, not to be convinced ot any Vffi&acthcy doCbemftWes^ and ready to mifiriterprec rvery body eife in what they do, no marvel rhey be of ^rondrpiriti/ whereas now meekneis helps both thcfe, Lineek heart hath low thoQghc<^ of himfelFt and'never binkf bimfetftoobigto be croITed, bethinks. What ml, a. poof Worm that is aoft> and what great mazier I this? Mda meek Spirit is ea(ily convinced of any iif ng, yieUable to any thing that any one fhal fay, and ^ by this means moderates his paflion, be eaiily con-Kvrs that it is amifi thatis done^ m^ therefore wil not ■ eafily angry.

Tbifdiy^ A prond heart makes fc/:rwi/t(^ be the rule ^bi^aSi^n/j yet, and would have ic to be the rule of iftr mens a&ions too, and fucb a one cannot bm be of

..jic^^:*:!

"^

3*<?

Ibm^^luft €fj 4fth 4n^

I

^ Bigli^Uj^ ud hftlyiA ptoud heart (bioks icix» be a i(f-bMcm p^ iU^|wr/ fc> tvrw^,r what i ^lal I pi& |^ fuch and lucb a l|bui^<^ 1 ^oiikl, (boco (o.; bete, kooi cb fuffer fuch a* cbiog t^ iud> 9 o^ doch,. I y»aix\i fcocnecdlecifaem (peakip, ai^d^oloj Herein faft'goes 'quke coD':rary (Q the Saip^e^i^t faiib tt hanh^iiott^^i pafibj anoffeiice^ Ar aicerwat^s we ihal fee wbea wfc' cometoihewche excell^c^ dfchh grace.of meekoelf* Thuft we ii£c pride is cbe taufe of p^ffiop; and oieeknefs, being ;oyned in die cexc with bumiitcyj jEJiae ai6deMes pcide^ andfonioderacespaffioQ^

- fy

CftAP. lev. ^^

*

TbefeCondJ^roMudof Anger k inordinate taji'^ inn ,

Mrdt^ba*eotfandtl^fev^alet^f.vfit^ itkd* lajedb/rmekifefl^ *

.1

THe Second fifround of Anger is inordinatg laft to tbf heart, this lets in paffion, That place U reniarkabfe^ injame^^ +.1. Vromtvfjencecometi^arjimdfi^Mgj among you ? Come they not bence^ even of four lup f Hence come the wars and fighcings Chat war inyourmem-l her/. There are wars, comcntions, biablings i) your families, from whence come they I yoa wil fyy^ ^ comci from this caufe, and cbaccaule, thac this Servant dods noc do what he (hould, andxhe husband what be (houldj and the wife what fhee ihould^you are ready coatcribiice

•^ (omewhat without you> but i£ you would have the ! in fcripture, it is from the Uijkr within you. R«- \ member this Saipture, when there ate <09CeatN9 io • \ your family, and you are angry, if any fhSOSfaQnftiaco i ^ yourhoufe, andfay^ what is tbe matter}. f^odtHkoce

f(xiai«alchuftrife,>awla\ thisftir, duttbere itiirriiir; NniUyf yoM wwHhirdly gi»pthe uofe of-ibis rofc i»lMclheHolyGI»ft'<)o[liinthcittxi^<i**f> wel,ima; aittihureic co thisprjhic, butEbcmHh ia^iti* ftopitli lu/b ill ow karrii'la b»t the lufti of youc bcarti be cut* .be4, anddlwil.bewal. Ai we know iiiiwSchJiebody when K isjn a dUeafeiH«o*ear nothing, enme to a mai due bath a C»e »' iiJ*Ji)yi and if J«u do Im ccraeaB him, j|idroi«:ltiym:W'thyoulf6o8auiftekaft,becrie .outt wtlyi l«!(:«ute.teator«jilht cl«c4 ii,diftemi)ertd tt>tji(ilyj'utHi>iti».i|i,«he.li«»isi(BieMndwoir.eniba aie pafl'ranvej .(l«y aie wry We, ihcy-aie like ra> 'fleOi, that cain»tb«reati)u*b,ify[lifliiy bitfilknpo it l^ec ft) fofc, it can fcarca beat it, when the flcfli is taw jlni«fhen.th«e'jfadifs3fnhefein,th<b«iyipnffioriat forORtid woffleohaySiditea'ed.lpitksiiand raw (pitil and fuch fpititi cao beat norhiiigi.lwhetea! roeeli DcfiiiiliebeakhoEthe foul, thil giaco of meekntft dm »;t.,w«i» fkift, oveii|ir«y8»ai!,:»lid indeed Jnahd BlibeicoaroSpitioliy. 'hlW :tj»»-iidlvefi. ■ Eiift, inei

Eitica'are didem 1 ^'/ "I**

their Spirit, by I £'" u^S-L"

iiinte,aBd«--<««ii ftomihediifea

pec^chiuweii^chi ' " t

Andtiienaiifiiacoroei ftom weaktiefc itisihe fpeti ofSeiMM, WtaKlUlS'<"'"""?"''"''«' tljofeiMta WsakeaieMuf«impI»»>"»>" ^^y' tboUB""" "' faiofCoies, yetifthey beweak. ihtyaie vttyl.outb: they caOBOC beatwhen they, are weak; Soicu mi! hrato of aieo and, women, w hen they raraiot beat ihir itisi f«M they ate weake, andthat reikeithem loti witd »iS pairiooate. The biamble, that is one of. WMkelttbillK, »etitisfulotpri£kes,atni fctatches rat a«ak biaA, if you come neH. it, thacwil fctai ,;lI»lo»««ak foitiCj, wil fttatch and teat thtte l( ^'pi^ IfiJ. k U.»«, yo« angty p.^»

$m ^fw If^^im ^f^ M^KI^^^9^0^w999 ^^^^Xk '

rfairiv, iheycliioktbacitiidiiQagbtbefticngcbofihtic S^iritscikattfae^doduivWbac/ (hallbeark? SMI doifaiisaiuittaft tm^iuber S»fieM Hmc watifHci-theo^ iBch ftich 00 dmii^n, hk n^Aegmatmfirf theSpiritbutikBfipilMig. ^ As«ov^aaMM«cne(^ mdnifliegafotei^, tgoigylcg^ wekoow'ktsbigiec chenancxMcmauisteg, wry«fic vwQiktr: Sorpfiu* (nam Spick ireaies cobi bigger, Mdtb«e ii marepc de toiccbeabefoce/lbiv k trtgKKdMl wealbor^ k it dirough weakqeft thac kcaimoc bearany'iMf^g fhtc craf* fechir. Noivroeekoi^^rec^thciisdieheaftto^ wecnan, aod malOR U able to bear difr that ii ccoft wkb* out raflionJ Andchttfiordif cifeofaraaw

• 1

And tbea for t jie Md 6f angtry a wocd or two of c6aK, noier vhac is k tfaac a Paffionate nati «iikM» at id bis aq^ Wfaac virould he have ?

Firft, Incbefidlpbet*, tndybeeannAt TcarceiyiKt yKxiwhacbewouUhflrv^bOcoalychif^ ha^MuId tuoMt afro«var4peei^UhSpki&'^ j V^^ . .

Oc dfe Secoixily'^ "IIhI^H^ briftg «tbcn CO underchem, rhaccbey ayiMHIiioehing elfif burro bring fiicb and Aich CO fubFnl»ilhem« ahd be uudef

cnefli* .»..*«...>•. I -

TbtrdiyH Tfaac cheyfriayfcem CO be fame body m die \rorId, wh»/IfI(houidpucupaIi lAou|d fwcous-ced afo(4, bethbugfiic iniiiyftittily tbbe»fo(d, ncnra a mm chtni«( byhu paffioa co beclioi»hc co be fotte body in the workL

.1

_ And then he thinla b/ bit paflion at onecinf, cogec bi'wdmoieac anotfaec time; be thinkschac ocbcnwtt benjoce afraid of hiftianodiertwie, andae aoochectioM [ciw be ipifibc reveojfc «tp9%lfe in • Q^^Mbl

«aia**i

72v ends ofm^derMe Jnger,

— r *• "

jcbeieace rbc cbicfie end§ of a paflTionact Spirit, I only ! name tbein, I fhal aoc flicw the Evil of cbero, chac mijr bcdonemoreafberwardiin the application of the point; But oourmeeknefs allaics the Spirit in regard of anger in dicfe regards9 that if he be angcy, it is not ro fatbfie nim-felfet Imt that he nuy bring tilings in order, to fee chat God may notbediftipnouredy that they ihould not be voder btiD^t under God, not chat he niay appeare to be fomcbody, but (bat the Glory of God naay more appeare^ not that be may have bis wil noore at another time^ bue dM€ bit Brother^ his Wife^ bis Children and Servants mayDOtrinagainftGody.andoirend againfl the wil of <ioamore, noc that he may auenge bimfelfe^ no, buc\ chat he may do Good to ot hefs^ A meek Spirit, ttough I he may be angry fcmertmef, yet be never aimes ar more good to die party chat he is angry withal, then he doth ac that very time that he is angry. And hereby you may know whether your anger be right or no, you are provo* Ikedunjuftly, that is right, 1 but can you fay as in the

frefence of God, I am angry at my wite, but God knows never diefire more good to her then ac this time^ and I coukl never pray for her more then at this time, and there bgood reafop, tor when you are prcvoked, you thii.ke ikedotbfomeevily now then flie never birh more need lofyourhelpcbenatCuchatime, and aienot you made tobe a help unto her} And fo the Wife to the Husband, k maybe (he is angry with her Hiuband, but can you fay a$ in the prefeoce of God,I neve r defire moregood to him j dien ac this time, and i could never pray for him more theaac chis time, when have youcaufe to fetk the good of ybur Husband morethen acthat time when you fee tbatitfailwicbbim? When doth a loving Wife (cekto dogoodtoherHusbahdmore, then when he is Tick and U, there never more tove tppeartes from che wife' then at India time, n6w if your autbatid be inapaffion, iris [tfa^'fic^efs of his foul, 'and ifiqugh you may be troubled at sr, yk:ac fuch a tinoefeck to do htm more^ood t hen at

3ip

t^t^

i

%t(p The ejfeBsvflPa fmate jif^n \

■ " I I I II I ■ »■ N — n I -1 » . * ■ ■ * . ' ' *- r

/ another cifrie. And To far a pweoc, wh^o doth a parent j f feek to do a Child cno^e good, ft»en when, if is fi^c? now V t hui ic is, when you fee Husband, W«te, Brother,. Pi-rem, Cbiidtobefick, WlOd<# then you fliould endeavour codocheniinoft good, and Co long asyou toKp this way, you can fay as in the p're&nGe of God, you can then endevouc co do tbera good* fo long y(Xi keep the meekneisof your fpificb

CHAP. CVI.

OftbtefeUjcfVaVhnate Jnger. u It ^lini^ tJjereafon. 2. It l)ifqutets the heart. 2« ttJ)if-turhes nl we converfe upitbaL

WELL, BuccococBetochecBainchipgofalt (for moreofcbift youmay ro^ecwkbintb^appfica* tJOD ) die main thing if die ^1^9/ of AQger» nieacnefc allayes Anger inxcgard of che effed o( ic^ the cril effe&i and indeed cbece af e very naany^ there is no paffieo chat producecb more evil effeUs then the paffion otai^er. We read of tb« ^IHanicbes^ that tbey hold two prtodplB^ one CO be the Principle of algi>od, die other cohe the l^rincipU of at evil, and if chece be any thing chit n the ^principle of ai evil, ic is a frowacd fpirir^ the jprtnc^pltof Anger^ as God is the Principle of al good. To char, of al ^evili for chere is nocbiog in a nMnsifimTttutiachec^^ fo much evil as this pallScMi; and in regard it 11 the caufe of fomuch evil, wemuft labor to fearch iDtodKlbeo ral %ff^j of a frowacd and paiBonace Spiric^co fise what a deal of hurt k doth to the Souly fo tkacby that you 4nayocxne to iee what ao'^xoeltent^graqe meckodi % Lwbkh wei^reaftetMmrdcocmD^corqpeQ toyou^ and the ufe of meeHneTsio liiockriM aho(^ ml ^E^^. cfaattky J^affim would Droduoe. There are teii ttvtral emil W-

r ^ ■ ■ — —^ ——— - - ■ - •

eS/oftheP^/fian of anger, we wil reduce chem to ten t ftvtcal fara^Sf pecbaps chere may be more thougbc oj^ but I iiippofe tbecbief evils chac flow from (he pauiao of Aoger may bcj:educed co r en feveral heads.

Firft, Fsfllon doch niighcily ^hnid a mans Judgmeoc, and bliDd ^B^^on ea^ccedipg* n^icbj^ ic docb even almoli pscobcammseye^ 9s^ wbcs^ youoi^^agceac firecbere wUbc%(p?ea(iipQalf9 ^bac wileyen bHnd vow eyei» yoU caAdQC fee ching? cruJy. Tbus k is for al che woi;Id, the (Matof pafltotb (be ficc^of Faflion when iris kindled^ ic ciufecb a:gi:9ac fmoak cocome up co Che undecflanding, ttxl;iudgiptfK^,9^n|l icvcn pufs^oi^lyoj^yc eyes» pais oup

yoocroafqiv 'OrasicfskU^ytra^^.w^tba w^tfr-H at ID a toui and /^iffnngy. whep^clkQce is mud in chfe vacer, and al fticced^ you caD(ec nothing 4a cbc wacer^ wbere« as before CP^^P^^ you roigbf lee focpewbac lye ac the ibbCCDcii) when cbe water was quiec and noc ftirred, buc in tuaubled waCeu.you are able^b iee nocbingi So k is widitiMbcMC^atnanf wh^ijamansSpiricismeek^ and al 10^ qmeCy cbere is a dearnefs in bis underftanding^buc whenonoe^be Imrc is puc ipro a croub^e, imo a palliopi dKce isjDO.deerners ac alf al is muddy now^andyouare afcie 00 ^e potbi^^iand uqdaftand nocbing« Sp.you bave k Vk <Pnov^. i4*.a9* ,theK iCfis (jpoken of mfekticfs^ bow cbacbelpnthetinderftanding. Vetbat njlavp tovpratb m <!f^a(iiiider^tfYs4i?!gf. !Q>^kne(s docb raighcily he||^ a iDaiis tindcrfta^tngi by allayii^fjDowaidncls, Vpl^^D' tyiuivfSimCbep> rbarpaAkfi bif)decs.cbe.undej:ftApdiog ofman, id^i5bey.afejn()j;a|^C9flifc«nf pfrhi»^^^ Fal-f (soil, it Ji»Ndru»kcnnfiifs, a^pi^^^ytx.drunk wifh^af* (son^aeweliMhwubbeQrcrwiney liow you khow4iun^ ico^efof akH<W«ya«maDs>MJ3)d^ ler a nun:be ok

m^iMi Wt^lkffi patcf f. .y«*'>«^Mn he is drunk he |}at h

bonb tffWi;:I mnw^ CbriMome speaking of;cbac fcrtpioce. Wo to them that are arurAJ^iit not mtb IVine^

Vv 2 faitb*

i

331

The ejfeSls ofAngtr.

faith, l^^^ir can that be? he anfwers^ chat is ml& P4^ Andfo paffiofi ic haTiranr, Tiraticsciiey mUkil alcht ccHinfebof the Land, or any chaclbal loynwirh tbeni in their ^overmen'' i would k not be (^cbink you > a ri* rannical thing to deftroy a ParUan]ent,tbecx>iincel ofa na* lion} no4r reafon b the SouHt isat ic were the ParUa* menr^ thecooncel, thegredt counoel of chc fioaily now pfllion that comet like a ticaot and woutd^il and de<^ tcpy ic, it Chiokes it can never be wei rtl cbe greac Bub-amenc ci the foul^ reafon, be deftroyed. 1 itancmberI have read'of a pooc wontan, chac beiwtobe indeed by ^)lip ot^Macedoih and perceiving chat the iud^did not go eight, upon r hat'flaiAflie)*1appe^H faailidr King ^hughif^at her> appeal, pray thee, to^wboril wiicthouappeate) faitn fhe, rwilappca)^ Akxh tfaceoK tothyfelf, I wilappeale from thee that art now angcy, cochee at fuch a time that thou arc not angrys MCing that be would have a better judgment then toiti4gQf h^ caufe: fb indeed one may very wel appeal co 4iiany angry peopte, tholethat are Maftert, Htkbandiy m Wim their Chtldten or Servanrs may aj^al from theai when tbey are Angry, to them when they ace not Angiy ; bow inary is it for men to be Angry, and think ilMiifekca right when they are Angry} Tliey think theatfehes the rigbeeft when t hey are in a Paflion \ now you oeedoo body elfe^o be their judge burjthemfelvat vhen cbcyaie out of a paflion, they wonder how they fliould btkia paflfon, they (ee things fo quite contrary^o wIm ibey were when tney were in a Pa^iibn, thy pafljootookaPMy thy underftanciing. Indecdtakeforoe moo and wana wli«nthey.ateoutofa^parif6o, youflialhaw tbemfpok ai excellent reafon, aiid with fuch gnderftaodui Id al chcirdtfcourfei andbeaUetogive fucbrighc y concerning things^, but wben^once tbey ice ftimd^ and are fr6ward,aodin an anger, they do tbin^o imtioully tliacone would wonder anid («yia ibis oit fame ODtf.

tkr

ThijfeBsofJhger.

333

e £une woinao» chat ve difcourCed with che otbei: da^ l one an hardly chink cbem the fame meo and Womeiii ic docfa fo cake away che Reafon of chem* In Jpbj 5; 14; iThdre you have a notable expreflion. The eMnjH of the-frop^ard k Mfrytdh^mMlmg^ AMaQ oc Woman chat isfioiracd, camigK haveJ^H^unrel, biic he rum bead«> longi be rum m ,a rifPiffuch and luoh cbinf^^ and knowsnoc wbac he do^b^ or wbac he fairb.. \i is ufual for Men and Women b an Anger Co run headlong upon buftnert, and know noe wbac they woi)kl have done^ ihe« Counfel oC the frowacd is carryed b^adlong, chereit no time chat Men and Woe^en ane more refolute what ro do, more relolvedcnac they wU have cbist and.wil havethac, but rbetrycb-isjt there ii no time in the world when we are fo unfit lo^olve, Why \ Becaufe then our counfels are carried headlong} we have noulie.of our Reafon and* ubderftandtng. Ic ia faid of VjeoA^et^ that was the Tutor of JiM£ufl»f Cffaty That when begrewokli he would go from ahe Courtxo the Country Co take his eafe. Mid when he was going ^om the Court Auffifim Cafar adced (his requefr before be wency Leave looie Rules to order -my Iclf, ic may be tfhal not fee you again Sot; a long time* andioTbeoiloretteld his peace a while, and at laft he gave him this Rule, chat he (hould Dever do any ^ thing whenibe was Angcy» racher fit ftil, do nothing while your piflionts ovec^ Bepufehe knew that whac he did then, he was like comtfcarry in. Slenareoevec lb aAtve as when they are Anmyt whereas cbetruth if, 9 man is never fictcr tb fu ft^lUhen when he is Aiigry• Af wfcfto a man isin a diftempcc; in. a heat^ uisthe be^ ibc bim CO go.co Red, So the:(ruch^is^ when people ^ire An^», it is beft for. tbero co go to Bed, toi lie clown,, and donocbingi ThatSa^the-ficft Evil: of Anger which NUeknefs hclpi, for cbe.^Scrijptwre tela you chac .4 <M»H rfe« k,.jhvp to/mJj^ ^ fftatundii^andifiig^. . u /' .

• ' Siecondlv^

TV» t09^s ifAt^ifr.

—•■

I

Jecofidly^ tnotbecewicj^Stoftfigerisdiis^ it h « great enerhy to the ^utet of a manj-own hearty it it a gicacxiiftorbir of a mans or wodiios owi^pctce^we may fayofJ6a«thcwifemaofaithofcnielcy, in Vrov^ ii* 17. ^etib^t«r cr»e), trojdjtl^his o'ompeft^ lb tbofc that ire of fcoinrard tpirics^Hktroiible cbeir flefh» and trooblethcif fpiritfi too,^IPbrovt to be brndoB to

tbeaifeivie?9 and hehce tc is that your aogry people en out thai. ^ rHdinfo plagued at I a^t i k^o^ no hoay fo Qroji at I am^ Why ? becaoic indeed cbey are a plagoe onto themfetver, and croft tbeiBfelves, they fiaytog 00 qaiet in their-own ^ttitff nothing i^tbout cfoiet to Ibein, cbey are t^ceedingly binrdenfome'td cbeitirelf ea^ anger carries c^^ ^utiifliUienrof icf fellTwttbft« Tboogb afrowardmanorWbman Would hare hit wil in many tbiffgi) yet the truth is, he is lain to troTt faimfelf in ^loy other things) fotbattobaiveafnam own v^tll in Miue dne {»irriculaf, Imafccf hitt tbat be is forced to erofe impfkif^ thotfghtblfty «r6ttfd n6t have other take tioti^e of tt) if ve lopi imotbtir bofomes we fliall find, that crhere is no faeh difconfented fpfrit as lin angry (fi-^ tkk^ youwootdfiainbaveyonrwilj now you that ate • offQch a difprOfitioti, you[ riafb*ii.eVer have your if flJ, for thtft^ wilm^ititwyopr b^^ p^^^j'^.^g ^^^ cdrfafiori atrd ttoAblerrf^otir bwi^pitir.' ^ctW qaerfkncfs Iceepf d6wnpa{fion,paffionraHhbdfftirfrperand cedspefts in a beaTt>thrgreate(l tempefttbat arifttby it ir in a tnan 01 womans own heart, and it is fuft that it (fiould he fa

What/;b^cauftfii*chabndcroirciihtoe, (hall Idfe my cohtentpeqt? np/lWilfnot lofe <hat fwcetnefs that i$ Witbifa my flJnf, ti(h<rcfa.s "jiqut paflionitet^o^e^ IFany 'Vbrhg'ef6f$H^)chi;^^th\fy ibdktfpoii j^i Wbicji droiSpA theniy and chink it is more to^ cfdft^ £ba^> than tbttf iigood ip all the quiet of their bearta#rTbe troth is.

"ThtfjjiitiofJf^

wfaen ochefi tre ingf^, pe^fiapf yoe wiTfife agttuft

tbtn in great paffion toe, and be angry at tlie fame

; ctfliif9{)at you need noc^ *dd r)ortc<Hi6Jc (tietn tb^y have

[troubieenotigbJhtbcitifelVes J at one that ir not ufed

cadriakVfine, it^t«d^wif^r«Nre^ly and readily, but

wbeitbe batb done, bis head akethj and bii bo^y turna,

and lit goes ^me, and lies down> andfs{{(rk, andvo*

mhs, and wthit a deal of tronbledotfa bc4>rifig to him-

felf^ befideswbftt be brings CO otbent to being drunk

by piffion, Wliat abundance 6f trouble brings fach a

'OnetotHmrelfandtopcheiis.^ arndblefled be they that

the Lord fliewf tfaem the evilof thair paflflon by this,

P> make tbetb to confidee and tbink^ What good do I;

get by this paflion ^ What! Had it not been bmer forj

tee CO have ^ut vtp fuch wrongs than to endutefo modi.

irexatidn to my felf f This is now a fecond evil effeft of

aoger^ wbich me«Kne& doth heH>*

Thirdly9 Another ^'t^ffe^S of anger tlu|t meeknefs doth help agakift, ic is difturbance ofVamliei, andaU-tbofeibattvidocoHwrfe vpuImiL An angry mab and womaojsavery iroublefome and hMrdenJome creatnre in the world wherefoever tbey are, and if they be fo to tbamfelres, tbey wit kfi to others too. As in t Familyt if cbey be froward^ Oh how etcreamly burdenfome are iliey to that family) as if theliead of the family be fro-ward, how extream bordenfome are they to that Fant-* )y } or if a Child or Servant be of a ftoward fpirtt, Olf, bm an eztream bniden is it. And therefore in Vfov.2i^ 24. fee what the Holy Ghoft there faith. ^Mdksno' friendfiip mth an angry man^ and voixh a fro)x>ard mm tb&u fhait mtgo : be is ootto be a friend. One that ti an angry mtO| altfaongb he Ihould be a man of J never fncbescellem pafis, youihal get no good by hitt, | tbe«eek fpkie it the only j^ood cotaapamon, ^ f reward ^ ^Airft tTMhlii im^wn h(n^94 ■ Aiid«avk what is laid of

IhttfiBs ifJn^er^

boufejhalinkmt the wind: cbtcis the doom of chofe Itbicrroabl^cbeirowo hoafts. Now I appea( eo yoa in the oam^ of God, Have not you (mifiyofvo«i troubled yoQc own hoaies / wbco yoo have come nome to your boufes, yon have been a tronble to yost own houfai^ it 11 juft with God that you (hould inherit At Wind*, that God (hould bUft you in al your W9it$y be-caufe of che ettream trouble that anger brings 10 t Fa* nily, 1 remember I have read in the btftory of the ^(h nfein/, of I'^^mjie^ travelling in a place, be mec with a peop!e that bad no boufes»bat only Caves in the mountains, he reports of them, that this wa the manner of theoD) thattfaey bad alwaies two Caves, the Man one lindihe Woman another, and being asked the reafon why they had two Caves»the reafOn wu giveo^ in theft paru we live bot a little while, and we would fain live quietly while we live,and that we might live quietly,we { nave two Caves;it feems they were much given to pafli-6n,and co quaritlfomnes^ living one with another. And indeed, thus tronblefome is paflion between man and wife, as they can hardly dwell together nnder ont; Toof^ and they bad need tcr have two Caves, not to J fjpend a great part of your life in troubling one ano«iier,i and cut off that time of your life 9^, and not rcckoo it,' for, Is your life worth any thing? take hue one dayi that you have been paflionate and froward one with] another^ May not you wel not account that day. to be your life ? for is that day worth living ? and tbeitfoce angry people muft never account it their life, and tfiei their lives wil be very comfortable. And hence ft tf one boufe cannot bear Husband and Wife, ^ooc one table beat ooeanother, becaufe th^ir lives are (b uncoo-fbrtable one to another. And this is the ttafon the Heathen had that in the Sacrifices they offered to 7^ no, the Goddefi of Marriage, they jrould be W m\ pull out the Gall of the Beaft that way^^fferei in Sacri^ ifice/thereby hotdiog thisttiuh, r/9rtbeit SK^filK^

it^^mmmmmt

hoM out many tnorrtl troths) io intrdagef, they fliQold have all Gairtakenoutt Marriage would be ex-(ceamW rroublefome if there were Gall in Man 6c Wiie, foe pabioD 19 an unruly thing,.. and mighcy troubleforoe, wherever it coa)e%trouble co our Familits^ to out Wtva, to our Towns, actoublefome Spirit in a Town, whatai deal of time is fpenc for allying of bis jpafsion i And fo in meetinn abouc any bufmefs, what a mighcy trouble is a frowiard Spirit incbofe meetings?. Now Meeknefsdoth betp men a^ Women, that as they are not troublefpme to CDenifelves> fonottoochers, a Mcek.SpirfCj diough perhaps be may do fofn^og tbat you would not do» be-caufe you are not able to ucaecftand all chat be doth, yet he wil not be croublefome co you, he wii live in places fo as oonaf flial have caufe to complain that he is trouble fometoany*

4

CHAP, evil

t

Of the fair HSff^s of Anger^ that ^ hinders dgood* !• ^r^yer andtheWarpip of^od. x ^y ma* • ip^g ^ Sutteru

• * "

F3urthly, Another Evil ^^ffeS^ of the paflfion of atger is this. That it is a mighty Vindrance of any good *, Uiods Reafooy . difquiecs our own Spirits^ makes us croablefdme * wbere we live and hinders us in the perfoc* BKanoe of any gcxxl whatfoever, and that many waiei, cake bar fome General exprefiions of Saipcure,

The Ficft isiQ JdmeJii tOO. Ihevpratb of man accom-tUfbetbnottheri^oufmfi^

n^'tfM>r^i>i-a frritwaifTl^ rtfini Mi rf ! .rh^V' COD nevcr'aOCOmDlifll

t ^

???

!■ « ■■* « ■■> ■- — ■■'

t?be Kigbccoufnefs of God^cbey! ai;enot fk co be fee afcoot Gods MtoBc, icisavdy iSQceltencScripcuc&cabecakoi ocioeoF, noc only generally, bov ic binders u&inacy good) buciinrcbisy when ^eaivilfeem cb aimeaf dk ^oryof6(xl,:i^incbifigsthairace vecfgoodlyecwitt ihevir chemfelvoi pkfiiofate^ kno^ chat Godfunhmoticetf of chy wiacb, ic is crue,^' he batb need ofcby zeal^' fak ctiac is noc xhy wtach 4ndpaffion; ro break ouc in our* ragious ipeeiches^ and ill fpm:faef, God bath tso need of -ihe wuch^of itoan.;-the wvacfa df oiah accomplifliettiiiot the righceoufnefi^of Qdd« And lee* 4 man have o^vtf fixb -exicellkilc pim, yK be wil no£ be abietodoinf Cdod almoft, if he be a froward man; he is like unto a Gin-dlecbk is lighted up, but isall wet wicb fait brine^ weca Gahdl&wicbSak brine, ^and chough k be a ([teat Caodh^ chat might give a great deal of Light in the Rooin,> ican dp nothing but fpit up and down from one pla^ co aoo* ther: So it is with many men that have excellent pan$» chey are of fucb Rigid ^irits^^Cenfotious Spirus^ fo froward, that all their Life is but like a Candle wet with Salt brine, they fj^c up and doyir^, A^nd are very unu(e* fill in the places Whele they live: Thou mighteft be of very good ufe in the place where thou liveft, but being of a ri:owai:d.Spiric cbou artofnoufe^'Yea, k hinders (^e in aU. oroinaiicef^ cbeci^ is^tia ocdiMiice tut a fto-ward Spirit hinders^r What canft thoA <b in m pUfion ? What! Wile cbou go to pray ? Thou art the nooft unfit fiody in the World to goto pra)? ^vhoh chou^attlia paflTion*. In i Tfm..a« 8. See what the AppfHe fiiich there unto, %motby^ I ml tberefm^^ rti^at men pn^ msr^ f4nT^i .Hov^.? il^i^guplfolf handle But How} Wubpupvonathiyiu. mu^eitse^bbn jan U& upfonr hands in prayvf^iifhlt dhoit^brpo tooh,. thac yamd^tax go to prayer in a pafiion. When Men a£Ki WomeQ art mtpiffiaii^iiiviiffraadthBC^-atid cAltA6b'sicutfitofi|; JKn'efc^d^ SXt^^Vtbamtai^^ crbvaDi&fiheDeLi cacf aiafe. thkimsirfe

pmec.. Anifiherefore tIiac.pUCTiTwty- ieqinkib\exa -I Vet- j'. 7! r-her'e ctic Apoftle doth fe^ ,Sdrah as an.EK-, ample to orber '^omen, 'and commends Sariiib facfhe ^uietnefsofhetSpiric, and Co Exhorts ihf Husband co dochUDucy, tbacis, ToDivelmtbbitwifeaccotdittg toiffOa>U4g, gi'vin^^omrtttita fbe^zvife^ar ttntothe Kfa^ye^elt andfu Ve;.Bg ITeire/ tqgjiher ofibe'.Qra^cf. oftife'f "WbW mark' the very laft words of'che 7. v<tfe, Tbatyour ^Pruyers be «ot, hindred. Be you daugbcen.| o^Sarabf of quie: Spitics, lecam^n live as a man of kriowledg, arid^tberefcgjf he m^ift E< a raanof atjui^; Sbiiit, 'oreirehccanpotTv,eas3manof knowledg, in^ i^ingionor urito'ihe Wife asunCQ the weJ%rVeire!,t»-what end^ Tlm.f your prayers benotbindred- Aiif the Apoftle (houldtay, excepc ye be very careful in this, certainly* youcPrayer^ wil be hipdced, you-wilnevCE^ beficto pray pnewich "^pother except ye be vety cait-. fioiinthis. Now',niechi,nki, tti.is one argument ihould. be a mighty means tp make' youalltobewatchfulovic yourpaffionas^ongasyculivc^astbus, iflgive way to imypaffion, Ikaowlamof aFafsiotiace Nature, well,, [andlfhal meec with many things cbatwjldiAucb^me, tjpwingiveWayiomy.pafMon, whacthen:^...JlftML-g6c be fie" lopcay in ray Family. Actlhence it «that wfieo I thece isaiiy ^fsion between a niana:ndhij Wife, they gp to Bed without Fcayers,^ pifihaps no Prayer all tfiac day, I pafeaps two or three dai^cpgptbcrsud^jFtajwr, Obi iCucTed lUlwf ai^anfJ thafi,pf^ion,-F|iaf |tjie.woi;(l)tiji -w'^kednels rareinlucn ;ry woifhip

ffye,wa){io :-t|^u.w4lf, thc.wi^eiji rhatever QnC _ . _ . . " " hatW

BjfeBs of pafsionate Jnger.

hichdone^ ortbeochec h^thdone^prcrdinly, ificcoiDei 16 this paf5, that ic hinders you cblc youtanooc pray ooe with ahovher^and chac with fceedocne of fpirir^nov diac you have finned agiinft (Sod by your pafssdii. OI doyou I prize prayer at to lovtr a rare, chat you cannoc lay down your p^on for it?0/7uft were it with God co meec w'nA .thee char nighc chaccbou goeftaw^y fromtby #ifeand family in an anger, and goeft 6ro\Arardly to bbd^^uft were ic with God Co meet with thee tbit night; diinlce of this, perhaps you have^oc had thoughrtof icbefoct^ but now think otiZy and lee meifand woofien watt^ijiricb naeekoefschat your prayers be not hindred^ Remembec this, thatiflbeacugry and paflionate, perhaps ic may^ hinder me in the wormip of ^od^ binder me £roa:i praying in my family. Tertullian in his ApoU^gy for we C^ri^i^n/, Hach this ExpreflTion ; IPTe (faith be) When tve are atfupper dofo eat, as to ^Bffnember i»e mu^pray before wefleep^ and therefore eat Moderately : So if thou beefl at any time angry, if any thing difpleafe tbeei Oh that thou wouldefl: have this chougnc Co allay thy Ipaffion, this or that dirpleafeth me, Ollxxrlmuft not 'bi fodifpleafedj buclmuft remember chat I mull go to Prayer^ and I muH: take heed thac ic do noc difinable me CO prayer, Oh ic is a jartmgtune in the care of God when men and women go to prayer in a paOion* If a nuifidan were to come to play with an inflxumenc before the King he would be very careful to have al his ftrings in cuoe, the inftrumencalintunej nodiftordnordifagreemetiCy now know that tbda arc c:aired, not ifoplay but to pray and not before a king, an.earthly King, but the King otHe*-ven and Earth, upon whom thy prefenc and everhftiag eftate doth ly, thou muftcomeinco his pc;eience and pray before him, andtbou badft qeed cake h6ed thai dhy 6ltl be in tune now, I but cby paflion pict it cue of tuQCt tfd there wil bemahy ftringschac wil found very bantio c^ duty if chou eoeft co pcayec iq « paflioik Aodibfo diier ducies^ if ft be CO IkL toe wocii^ ^

I

Ejfi&s ofpafsiondte Angtr^ g 31

mthmeel^j (T«tcb the Apoille) And £b for the Ssiaa-mettt^ cocomecocbe Sacraroenc inapafEoti^ chac you W convinced in your owti coafcience§ cbac you Ought not CO come CO the facramenc inapafTiony when you are aogryone withanocher, and hence many men and woman wil racKet lofeafacranoenc then dome in a pilfnon.] Come (0 nvny and fay to chem, why do noc you come cotl^ Sacrament ? They anfwer, my neighbour and 1 fel out, or my Husband and I fel our, or my wife and I fel ^cuc ^ now what a vile cbing b this, wfaen there is a facrt* meac that chou art otberwtfe convinced diou oughceft to come ttoco aodi)pw the breaches that are between cbee ml cby wife bindets tbee« - -

S^uefi^ Well, You will fa y^^ ^ut wovliyou haw mtocom^then.

%Anfiv. No we would have you to lay down your paflion, chac ycm would rather yeild one unco anocheri chac if £he bach been in faulty that you would yeild i or if beflkvebeen in the faulc,tbac you would yeild rather cben iiinder yourcomming to the faaamenc, bur many men and women by cbeir giving way unco their paffion and frowardoefs, are made unfic to bear, and to read, and pray^ uofic to admonifh^ it isbuc like the fpitcingx)fa ca^le wee with brine (ai I told you before ) you know there wil be a little ligbc when the candle doth thus fpic, liiildoch chat l^hc do any good > And fd if you come by way of admonition unco any when you are inapa(fioo> docb that do any good? If any bratberbave faum^ ym nmfirefioft bm, Vtm? With tbe 2^ntof th^ehj^i^ YouicahnoBadGtioiiifti and cpunfel your cbikt at that cime wiiea you a]^iaii;ctaftton9tt faftiden yoii m aldutier^what adealof mifehieMbcb thispabiondo in the world i now meekoaisdothfo^aUaypadioD, that it fhal never binder uftinflDv dnrv. chouAGodpiveiliekave Cobeants^vatl

^ I \

thrngp jujfjttjfi* XbMjtj^T^t^ba m^ek Spijif ,tec^e cakchccd t^ia^ ic do, nqt hiotjer* pijp in'auy Diuy,, mA indeed, this isiwu^ ip?,ekjxearc^ t^ac knoivci haw to be ofFeoded, hejuayfe pftetideff, andyccac tbefame cime isiicforany diicyiis nc to prajjr^nd aVfic to hear,ft a$ fif co receive cfae I :fpartieqc^^/acb a fflSl*??!^|^9«.R¥*^MDg,bqc why any ^3? * r^<:ejve che i^ccqrpefK beca^f.o/|£hat? i; isa deceit of * che^eyil cpo^ke m^aJeaVe cbe ofdif|«qa^ ^wf p^cteic pa(rion,ifchoud6/iqQC come with l^euin chy heact thou may eft reigive the .facfweiy;, ^9»r a raecfc" ipkic kcepes icfi heacc in fuch a frame o^^^ic, chap though ft^ aimy in one thing w^^^^ k ^npy Wto yet it

keepesKlelffic for any duty. ^;.

Secondly, To proceed a little further for the inlar-! grng of this, that inordinate pafsion doch mightily hinder [ th? doing of good. The wrath of man accompljjfmb mr* iberighUoMfnefiofQod, askhitidtii in the violencyof' it, fo there 19 another jw^ay of Pafsion hindriog of utio doing good, and «;bat is,hy making of pec{>le to be fidlen, there is a Sullen Anjger, as wcl as a %igir^ Anger, choc |s ^Vummp Anger, as wel ^uVurious Anger, it is npt enough for men and^won^nrtofay^ IfaidnotMng, oo,^hac w:fip?rhap5,becaufe of an inward fretting of vow' .^M»' i^^^ y9" would not Speak, m?ny tunes in a^fami*' ly^ itisbecween man and wife, they goe mopi^. andb a^thpiOi wayj, and force Q>eak a word from mxnm tonidicone-co another^ p^^ihaps for two or cbc^e'd^ ^^6?%^^^^^^^ SpG&e^wp to,a^^ npw: kk »k ^e^^R^Xf *^?/<>«oc$peak,.tl)uciua:eitrf*eii ?"«^^^/?'^^ abdfolTMi

wij, oi;hpkIy^i»ir,o^^^

5 tijarin aB^y;^9«tr^ '

.J V- v<, J

Mtfki

you may hold yocir peaces arid go op and tf6wiTana fpcak nothing I forGod wilictlyoB to accotinVas wel fof your(infutnience» as for yoar (inful anger/ And foj^rrafltl^wfaenthey are rdllentn'a family, i^if^itK not a word, or Children, know that this is a fmrul a(f-^ ger, tbisdarRpiftifpiritcogo dp and down; and drail tfieirlegsafterthemi and have no lift to do any thing: but fit ftit in a hole mA nerer come p mealef or to their Work,' khis^ is ttJry ^ finful, and thctcforjJ iafth the A|)oftle,. in the*- j. iftf Jam^kr\A^ tBe j>(Ki Qnidg'^npt one agAnJi dnothery now tfie word traitflaA?! inyoarfiooksy ^rudgnotone againfl anothery'Ul Vc not j^h^me At another^ for there is a great deal bif'd|^ flempered anger in (Kting alone/fallenly and'jfijg^lh^ wlieoasifyouifhearts weretteekaWd^aufet', ififber^ i any thing amift and yoti^bavie beetf trod^led kVvjh yoi W011I4 So and plead i^ in a meek and qniet k;iy wnh hie ; thicfiadi«dotie you wrongs but efp^dall^ for'tbe wj^i ker fex: Ainow for Women thatitre weaki;!', 6t Chil drdn ox Servants 6f that Sets' <hVy' perhaps Wheifr thtj ^ am ssBgrfjfome'of thcm-aiii-tfrter-fllflfeftibrtsj^ ^'i i che<f wU not fpeak itroch» but wil gh alohe^ andm Cgl ing, aodbefttllen, and fo they become uAnfcftitTih l4 places where tbcy live. And the truth is, where the is fach a fallen dnmpifhfpirit upon any occafion wh(

Jon are croffed, icisanevill diQemper^ and it is ve ard for a fnllen dumb Devil co be caft out, as you (h: find in^^rl;,9. Compare the 17. and the zp.. veri I together. At the 17* verfc, ^d one of the muUitu W^^^^4^i^^^9 .fM^#^^ 1 haw brought to thee \

^ethhim^ heteareth bim^ and be fometh and gnajh vpith bit teethf & pineth avpay, & IjMs ^0 thy T)i[c^ that they fiyould caft him out^ and they could not, hadadumbfpiritthatdidtearfaimi and did caufe 1 to gnafh with his teeth and to pine away^ add he \

hrnn

brooj^c to the DifcipUstbatcbey (ho.uld ctftchis dumb fpij:ic out, but cb<y could not. Tb« at tbe 29. verie, bcftichumo tbcm (Fof tfac Difciplrs wondrcd ivby they could not caft out tbU dpmb Dcyi!^ cbcy cone ro aik Chfift privately, Why coul4 not we cafi him tmii ) \ Cbrift^ anfwera theiD. Thff kfndcan come forth hy na^ tlnt^y but prater andfafling. Where there if a dumb Devil,, a fttlleiij^ odopiogdumpifiidiftemper of heatr^ itk a very bard thing for fach a ooe to br caredj ^r they heboid iuibeir fullenoeffi i^nd duiDpiihaeftf and it is very bard for any fucb to be caft Out hot by Fafttog and Prater. You that are fullen or dumpifli, if yoar Governors, ot Parents croft you a little, you wilotail tlone pining and be dumpifli, and fo are made unfit foe any tbibg, I (ay, you bad need Fall, and pray for the caftinfioutoftbisdiftemper.oow meekoelsinthiss kt there be any thing done againft a meek fpirit^ ao^ wrong, fucb a one is able to go and plead it out* and is able to go about bis bufinels as before* Indeed be may be grieved there is a milcarriage in fuch or fucb. I^ but flial not I do my duty therefore ? I may go ao(t do my duty by pleading with theoQi and by fpe^ng to thcflij Iwildomyduty«

• » •

u

CHAP.

• 4 I

CHAP. cvm.

OfibeftfA and ftxtb 'Effeii, Un^ng recdidng Qood. ,4nd deprwlng ^ tibe (^ood we have be-

ACftifi» Another fmful EftA of Anger is chis^ ai it binders doing godd^ fo it binders receiwng of good, % froward fgirie i$ unfit for to cake in any good,' asweluco do good^ tbert is.no dci^ing with them] when they are in their fit. As there is ho Fbyfictc to be I gmn nato a man when he is in the heat of his Feater; Phjrficians do not ofe to give Phyfick thed, but fiay while their fit is over^ and fo there is qo medling witn men when they are in a flamc^ you mud come to them fnrhefl they are quiet. And indeed, this i^ the horrible diftemperofthfspaffion, thacwhenltis up, Ood and men muft day til it is down« How often hafl; thou made pGod towait upon thy luft in thy pa0ion?* it* is too fflfichthat<9odfliould waitupona (M)or creature upon anytearms, though we flbould be oerer fo pUable .* But for the Lor4 not only to wait upon our perfon tQ do us

g' ood, but to wait upon pur wicked, vile^ bafeluft, that. emuftftaytiltbatbe over, before we are fit to hear) him fpeak to us. We would.account it a very ill thiqgt if SI Servant be in the houfe^ fnd we nyuft npt only w»it mpoo him, but wait upon bis hqmori and bis lufl^ now ic if at meaner thi^ig to wait upon a mans humor, than to waU upon the meaneft creature.in the world, it were mncb for a Kii^ or ^ Prince to wait upoat Scullio|i Boy indie Kitchin: ^pt Ohfit)^ the infinite God to wait opofi a luft & fs motr^ rbtt there is nothing can br done t^thcficbeover vtth^diem. Ac you know it is wfieii t bonfe is on fire, a man (f with die noift pf the fire |

> W I 1 ^ . ■■■■ II n

9ff/i^m4tfJt^i

I

and of the people, tnd the cbniiifion that is there ) hem nothing thic you fay to hinu Bor minds aochiiig^ a an* fie CO be fpoken onto; and fo it is when the %re of anger is up in mens hearts^ they, a re £tto^ hearken to nothing,, the S ml is onBrei the Houfe is1on ^e, and fit to hear iiDching, Abigail w^s fain to ftay for Tiabal while bis Ific was over, before (he fpake to him: And it is •Ath /i/«/IicniIitude, thata V^lTelthatts foured with t^ine-ger, (poiUevery thingthatyouputintoit. To it is with I a Soul foured with, pafl&>p. I remember I read'^pf an Etnperor, when one. cold hid that there was much wrong and violemje done in bis country agaioft Ins jLiwSs faith he, Icaniu)tbearyou for the rattling and found of wWf Icancfothearwhatyou ifay^ noting that in a council where there is war, there chc I^awscan-I not be kept thatire made for. peace. It is true^ noW' I there may be m^iny complaints of a great deal of ioja-; dice in pur own tand» but there can be no bf tring, be-caufe of tue nqile and ratping of warlike ij^Rramenfi£ And (o wEen the neart is up in a palfion, fpeak What you wil \ Such a Soul cannot hear yoii» it binders from receiving gpod: but now faith the Apoftlc Jamcfj ^xeceivewith ^fel^ffijtfe.ing^aft^^ .^ord, Meekneis fits the Soul to receive^ny goqd;, Sacha Sool ftaodi pjtforeQodandfaich, Sfea^Lorqfpi^ibyServantbaiir tetb. Let God (ome at any time to 4 meek and quid Spirit^ and it is ready^ to hearken what GLod fftith utfo it, and receives any good from any one.

Sjxtbly) And thenfurtheiri In ch^e next place anotba evil eflTe A of pafldon is this^ it.not only binders ibe racii* W^g afgoodint deprive/ Ui.ofjbegpod that vpe bad ic» fore^ti they fay^ fame pearls iflay be diflbliml by Vine-ger^ So thens ;ire mtm exc.tUcBt thiif sin men ftod ivo-pen but they are diflplvedby the'Vm^r Qfpt0too« many excellent parts and gifts of tiods SpicitniataieD . and wjomeo have« bat al is diflblved and mined h% this {

IhttffiUs rffdponate Jn^er,

337

Vineger of paflioo^youkoow cbac Vmeger wil ftain and fo cbe Vineger of pafTion ic dotb ftain chefpirics of meo aodwMMn, and ctufechthem to lofe cbac beauty cbac cfaey bad before, ic doch lofe mucb of the fwreecnefs of >Cbetn|Oyaiencof God bimr^lf. ^ Tbe Lord doch noc love codwel in Vabilon^ buc in Sakm^ now ^abitan fignifies Cmfufion^ Andwbere is cbere fo much confufioni as cfaefe is in 9 paffionace fpiric 1 .here is che cpnfufion, ^a^ pyknjthi Lord lovech noc to dwel there^but in Zion and fai Sakm^ be loves co dwel m peace, where there is a

gfaoetble and quiet fpiric* The fcorching^beac of che e wil take away ihe fenfe of che 'faeac of ih^ Sun^ cfaou^the warm beams bf thdSun (hine upon you; you wil noc feel cbe beac of them, if you come Cb'tbe fcor«n ching heat of die fire: So cbe fcorcbing heat of paflTion'} I cates away cbe fehfe of the warm beams of the Son of rigbceournefSf ofcb^fliineofcheloveof God upon ihe bearc ; Afroward heaccbarfa Itctle fenfe of Gods love, choughpodlbly be may tea Godly maii^ or ihe a Godly woman, yet diey can have lictle fenfe of che love of God' cowactls chem, becaufe of frowardnefs, your fro ward Cbriftians have Itcde comfort of the love of God co chem, and cbere remains fuch a biccernefs a long cime upon it, chat ic hinders che'fenfebf chefweecnefs of Gods love a long cime after. Buc now the bearo by Meekneis is kepc in a conftant way of tbe in;b> menc of the Itghc of Gfods face^ and hath a thouCand times more fweetnefs in cleny iog bis paQion, than you bave in your paflTionj M^re-fbreisitCbacypugtv^hi)ei:cy to ybisc pafnon, but for comfort and concentmetic that you wduld have* te your fcl^es i but you lofe a tboiifand times more conteiitmetit, irhi^ I fhal afterwards filew^ inooening cbe Grace of Meelmefs, but in thefe things as I go along, the excellency of che Gracfc (rf4eekne(s is itiOcii difcovered.

Ytrl

CHAP.

^'"•■f*"*'^^**^

SseS^SSkiSft^

C^AP; CIX

71^ fevennh^^iHSl qfJnger is. ^Ibat it ca$4ib^

of (jod. z. ^amfhetbli^fear cf QcJL ^ U : Tffi^pift^ no rtlation^ 4h' h tnak(s 4j^fi^rmi.

UnganJL'<Fi^ti»g. rj- It mal^ ajirof^.dif^ fepm$e beu»9Bn a man a$^ bmfeif. ^ Ji «

BVtt now che gsmtik of all uto likc^ ham itcdsadk 4och belpa||MOft the eyil etteds.of Aqgrr^ piffioo doch nee <miy hmder doiogfjooid and tecevvio^df^fipoc^ but it is chescaufe of abundance of fm and widcedneft. Wfre cbere no Evil EtfEe^ then wbac hath baeojisoicfli yec Ifuppofe you €anaoc buc fee whic a hoccilile thitfi chii pafTiDn n^ and how^aceflafy che iSraceof Mtdoam i$ for a Qhriftian» Buci hope in che opening cfthsdung tfaac I am nowaboucj, cbc ihewiiijpof tbe^bundaoeeof fit tbac fiaflfontioch omiie^ chac doCn fiat otmhe exoeUepgt of Nfeekr^9 and ia-chat youMril fee whac liteclyidsdoA IbrijR^ inktepif^ofuifroaabt^ you viS

bfr in Lpvf wiEh £he Grace of Meekneb when you Ai ^hac ulNjpdaQce of fio ic knf^ ui fromi

Now paffiOQi 7l|it €ai|Gich ahujidapri of* Sa m^

^rov. 2$^a2« ArijingtymanfiirnAupihift^midM

^ftfioiis man ahouudeA intrae^fef^m, Muurk.wfatfJ

buJitfl^ GhoftfaicbheN^«fiiRkmfMD«lN)uidhdiJDi

0fAtlg9i

' ' ' ■ ■ I, ■, »I,

ccin^reflioo, hive any of you furious fpiticf 9 cercaiiUy^

you abound io CranlgreflSon, che Holy Ghoft cell you

thac you aboucd *^ cranfigiefiuon, your fim are not prdi*

oary, buc cbey have incrcafed abwdancly. Ob! Son)*

times in one quarcer of an hour when one is puc into a fjc

of paGsion wbac abundioce of /lo is commuted ? Moc^

ftD coomutred fooacimes in one quarts of an Nkxir, by a

Mao ur Woman in an Anger^ tbeo a Meek fpiciced mao

cocDitiict inaqaarcec of a ytar^ perbapsinbalfayear.

May in a twelve Moncb ^ or the greater part of their lives,

be aboundorin tranigrefsion. Xbe Praakes of (oiDe are

comminitariei to rhis Text, and Muppefe there as fcarce

aoy ibttc have feen k or fousid it it t^bomfelves, or io

odieas, atid cbey caniUodeiHand wd 4o knMr what thi

7caitmeai»,cli^caDfay, furely a furious nteiabound*^

ecb ID tcanfgrcistOQ^and can fee k in oUietv wb« tbey ape

b an JSboery fic^hov tbey abound in cran^ceCiibn. And

truly^ if you diabut examinyour own Hearts afcec*

»ank/ you would iiod^ that ynu hai^ nbaunded in

erantjgie&kiiT^y itmcb «ftec a f>alsion« The Hebrew

TOfcdchat isiufai CO rfignifiey .paision and Anger, doth

%iiiie'iotffairgre£r>too^ cbe mmd ftma ^tAmxt |»fsifM]

eemec» ^ftgnifieycogobeyoiidboiwlscoo, becaufe of ail

foen^od Woinen in che-^orld ftrh wU go beyond cbdir

fcoimds. It isr iicard co beep fire wtibin ^ bouods> it is

much CO keep ^Raieriiv^thinicfbounds^ biitfire.iDuch

mm. We read of H^^ wheo be caoaeiiown foon.

Momt Siuaiy and baddietwoTMdestnlits 1iand% and

fawFttopeQp]e^itat<3odstliey>b (The did ic in

aiioly AaiM > te ib«ew dhem down tnd brakedum^

MoW'WbacWfflSr/didi^ Ai^t bfcaking^tJie twi^

iCaUif of cbeLiW, .dopalsjoiiateandiAiigfry (people ina

vticked^iboger^ evm ;baBakftU4die(tenGcHiiniandciMiiSs.

itftm lii«ak)tbe iMvsdtttiaie WtSift^

liHiH'inQwi^ef tEtmlgton 70u.iaM bcok^

WafldiofAhefKoadTtaUe An {ikcrSf nU tbe ten£k)i»r

MadJnuittiiiDwbeMfcbidBao uatone fitof ffKHPf^aod

i

7%e effsils dfAnger i

Anger. laLwir. 13.2*. We Read of the Lrorofiei ihe Prieft muft cake^ Laitib^ Ifti^ere be anjf ^fc/fc in j rfw Skin vobereof ffJere k a fiot burning, and the quid{^, Vlefh that bumetb bow a 'white bii^t Spot^ fcmvchat | reddi^ or white^ then the^ri^jijhall lookjipon it^ and\ behold^ if the 4lairin the bright (ixft be turned wbite^^ and it be in fight deeper then tbeSkjfty it if a Lepr^ broken out of the burmng^ vpheref0re the Vrieftjhalpra' nounce him uncleany it is ihe plague-of Leprof$e. Here thete was a Leprofie chac breaks ouc oi the burning, and I ic is ufua], when there » a hoc burning of pafsioo in the Hearts of men and Women 4 there is a Leprofie conKS fromchem, fo that chey that (land by them, they have caufe to prionounce them unclean, and ic is ver/rartfor ^ Man or Woman to break ouc into pafsion, hvc tbeoe ii a Leprofie breaks ouc from them, fomtimes ic bceaball -^ OTer, thacyour hoc people are all over Lepvnis before they have done their fie of pa£$ion« The Pbilofopbett {ay of che inferior orbes, that if their mocion^fereaot ftay ed fomwhat by the firft mover, chey woukl fee al the world on fire with the qukknefs of cheir modon, and 16 indeed tt is here, chefe unruly nafsions, chac ace the infe* riourOrbesofiheSoul, iffobetbactbey benccbyoa^' rural Wifdo^i, or by Grace, kepci^backiotbeir oiotkx), buc are fuffered to run wilde, chey are ready to fee the whole workl a fire; So, mu(^ Evil is done by pafsion, it isafire^hacwarmaalcbtfSnakestbacIay before as dead in a mans Bofome, che lufts of a mans Heart,. acelSketo Snakes in th^ cold cinte, aiany men and* Women ve very foir viien you {deafe tbem, chey will live very fiirly, an you are noc able co find fault with what chey dOf buc kt them onoe be puc into a pafsion, and jthet> you fhal find what is in cbem^ As if there were a bed of i^iMdte^ if che weather be coU in che Wmcec chey wil not j^^buc haog chem CO che fii:e, 'aadle&chemlieoQeeheaCtaodtbtotfaejp hifs ac you* And fo the liv^ of men and Wonfenafc l»eds of Snakes^ cfaaciij meot vile, .widBed^ aDdi'MU[

ifl(, and when they are pleafed^ chefefnakes^ v in the

wiQcer, in the coldftir nor, but when once che beac of

1 Anger doth artfe^ chac wannes there lufts, and then how

do cbey hifs and fpit upon chofe that are abouc then),and

ftiog every one, when they are warm with bear. As

it IS with che Aream, you kno*t^ when there it a

landflbod, when the brookesgec over the bankes, and

overjRow che meddo^es^ chey carry with chemagreac

di-ilofloil, andagreacde^lof fikh, and therefore your

husband-men count ic a gretc lofs to them, if a httle be*

fore their mowing a great deal of (ilch comes in by over-

flowing of the river: Juft thus icis in the overflowing

oF al Aife&tons, but Efpecially in the overflowing

of the aflfe^ion of anger, there comes a great deal of foil,

of glch a iong'With it, when at any time it doth overflow*

Many times a man or woman facrififeth to the Devil^even

his foul, when he is in a fit of paffion, and that thatis

deareft to him in 2. Vjngf^j 3- andthetwolaftverfes^i

we read of a YVrange fit of a Kingj ic is the King ot ^oah^

And ihhen the %ing of M'oib/im that the battle wof too

fife for biniyhe tookjxfitb him 700. men that drev^fvpordi

tdhreakg through^ even to the ^n^ of Edom, but they

could not''i ^k>Wche wa« put into a mighty pafllion, be-

caufehexoiild not have hiswil, Then faith the text he

100^ bif eldejl fon^ thatjhould have reigned in hkflead^

and offer ed him for aburnt offering upon thewalj and

there voasa great indignation againfk Ifraek He was iir

a fuming fit of anger, becaufe he could not have his

mind^ and^e takes bis eldeft fon and offers bim to hk

idol upon the wal in an angry fume. So rpany people in

arr angry fity chey ofTer unto the Devil chat which is dea*

reft unco them', any thing in che world chey do^ and of*

fee their very foules in a iaaifice*. It is with their hearts,^

it it is Wtth a glafstbac is fhaken chat hath leies ac the bot-

eom, f itis al in a mod whetf it is^ken, fo wherf their

heactsatefliakeniheyare ^rinamud^ -But how if you;

wouki have the finfuleffe^ that come fizom this ang^rl

J

^

■341

7he ejftSU ofMffr,

*Firft, Ic cairfetb mea and vo(iiea,eTcn to flie io the very Saat of iSod hiaifelf trbedtbey are angry (foe aqgec I bote ifoken akeady in rcigacd of God ) Inic now as to cbek fet. tour cceacurei) you flial baveaiany men when cfacy ace an-^y,wbai:dotbey) theydoTwear, andUaffilxne, and ngeprefeodp^wbacanevUchiagitchu} cfaouactaoay withracn, and cboii flyeft in me bee of God bio)&£ Anaaochacbachbeen abroad and iaaoecy, be comes a^ aodbeflyesuponalincbehoufe, upoobisSenrancs, up-(XI bis children, I appeal unco the coordencesof a^wfae-ther ace cbece noc many, cbacvrhen cbqr have been pco> voked CO anger^ cbey have fallena fweacing,aod blafpbe* raing> and do buc think ferioufly of ic,bow many oacbR Icboubaftfwominanangryfic. Oh! Thac God would ' bring chem to iby mind, if God would fee them bcfoie tbee. They would beasfo many dag^iecsaccbybeao. Do noc fay thac beptovokes you. What) Bccaufe be pcovdcesyou, muftyou provoke God r Wbaeio&iiK utireafooafoleners is dm) and wbac boldneft, and pre-fumpcuoufiiers is this > be provokes me, and I wil ^ my lelf upon God, I wil fwcarand cake Godi nanei vain, becaufe my fervanc provokes OM} chere'ttfonm^ eviluir, cbacicis impoffible foe any toucer, kk fiicl^ an abominable thing, I (ay, thac is the beft way so fee it out, ouy CO admire bow ic is poflible for any aeacuteio be fo wicked, thac upon any chikkor Servanct hm% of you, you fliould prefemly go and r^c youc ftlio uponGol, andflyin chefaceofGod Sin&lfe} Haw youna done lb many cimes, feme of you, when you have been acCea? pccfaaps, ifafecvancdooocpolanM or do ijoc do any cbB« vou would have h«n do^ wIm^I you? YMfweaepr^dy, and avinUafiMA Nmrf ameeKipffi^canbare alchis, ind whac an adnncMt m cbu ? youperhaps, when yon haw been in aftfl^Mil

EffieHs ofjinger.

543

hav« regard, and (worni and Forty oaches have come I fromyoujanothec that hacb a meek Spirit, hehathbeei ^ in a ftorme,' and he hach done his worK vncb a great deal moceeafej and he harh laved fo many hundred Oaths.

Secoodly, Again in Anger, the fear of the great and dreadfulma/efty of che infinice God, and the dreadful-neft of the Authority of the Fear of God that is al gone^ God is ao( hiog with men in time of their Anger, and the woixl of God IS noch log with them. That word by wh icH diou muft b^ faved, that muft caft thee for eternity, k 4$ Qochiog, wich chee in an Ang^r. One would noc thirik,(:o fee fome menin a paffion, one would hardly beleeve cbac tbele men did ever acknowledgthac there was (Qcb a thing as God) that there were (iich a thing as % Divine Nature, Indeedcbe violent heat of pafTion burnes afunder altbe bones of (;be Divine.Naciire, and lets al loo/e* We read of the %e tbac tbe three Children were call ii^co, in. ^oniel^ic burnt afunder the bonds, and they ^Iked op and down} butche &e ofpafTion doth burn only a-funder the bonds of al uoculy lufts• The unruly \\xRs chat are in mens beactsare like to a Company of Tigers, and Beane», and Lions, and Wolves^ and indeed at fom-1 times they Teem to be tied up^ and then men are prerry (piiec, but when Che fire of paffion comes, it burnes a hinderal the bonds of lufts chat tied them up, and alis kdooCc, ^qu would account it a great evil, iffo be all chelionsin the tower were letloofe, andal theBeares that ace kept ^boue the City fomtimes. Truly a man and woman in a pafSon^ the lufts of their hearts are like (udiBcares, ana Tigers^ tliat are letloofe^ and running, up and down doin^ mifchiefe, finning againft'God, and ci)ek biretiu:^), it is a figne that the Fear of Grod is

Thirdly, And cheq al relation is gone. So that in piffioD the Child forgets tlie relation ttec it ftands in to idhie Mast or olocber \ you (hal have many children when

i

m.

fjBs (f Anger.

chey are Angry, vilfpeakco their factor or mother as if cbey fpake co inferiours, as if they fpake co (brvanrs, and fofervanrs Speaking co their governors in their pafljon^l forgetting their relation chat they ftand in, but in cime of! their pafsion, know no Governor, or Magiffrate, orlfi-*} nid^r, or any fupejrior^ yong onesknovxr not Aged nml and women,, fpeak to them as if cfaey regarded cbem nor,: al is forgpten, and Wives fpeaking^co their Husbands as I if there were no kind of fupecioricy acal, or as if God iiad noc fee them over thetn any way, and fo one friend fpeaking to another, noc taking notice of any friendfliip acal, which is a very fore and a great evil.; |

Fpurt hly. And fuccher,tc is tbac char caufeth naen to be defperatein cheir waies, defperate againftchemfelves,, to beready comifchiefchenirelves, and. mifcfaief others a* (bout cheno,,care noc what they fling at Children, and Servants,. and fomecimes tearii^ their own fifcfb, and cbeir^wn hair, and running uponfuch iraiet andcouc* fes chat they are in danger to mifchieve tbemfelves, tod care not for any thing when they, tee in« pafsioD.

Fifthly, And likewife, it caufeth this evil, ofbeioel defperate agaiaftothen, iAkbcdnder in an Anger, flew Crates that was his deareft FrieAd,. and after wards was ready to kil himfelf when he confidered km Ic caufieth fomtime curling as wel as^before (wearing, &! flying in die face of God,as curfing'tbofe chat we are Angry with-ftiw many rimes do Mafterscurfe their Servants, when Aey: do.noc come when they would have them, or do not wiat they would have them^ curfe cbem prefendy whir fuch execrations that are noc fie to be deficcibedJlnd fixparents cur fing their Cb}ldreQ,& fonicimes Children ctnfiog Atit pftrents,8cchat is more dreadful«In fudi. i7.a. chm yoa have an Exampleof curfiug in time of Angler, ic is UAt ftorv of Wcakm when there was a littk mony cfagicivai

- ■ ■ - - — ■

EffeHs of Anger. 345

loft cbactudbeen referveda while^ and aftersv^irds che j Child brougbc k CO cbe Mochec^ apd faid ^ here is che ) jmoney for whichchou curfed/l, hie faid Unto hk ^fo* j tber^ the <EkwH hundred SbekfU of Sil'ver that were ta^nfromtbee^ about vohich thou curfedjt^ andfpahsji ofalfo in mine ^ear/^ behold the Silver is with me, i t(wk^it. She had loft hec Money^ arid (he was put into an Anger, and fhe fela dsrfing, foe which (faich bej diott curfedfty and fpakeft of alfo m mine Ears, here ic ,1$: How noany of you have done fo, when you have, thougbc you had loft any thing ? You fal a cur(ing prc-fcndy, cucfing fuch a Servant, that you thoughc ic w as Cbrough cbeir Negligence, Oh this curfing chou hadft need to Lament with Tears of blood. Yea, fonicimes it IS fo with Children toFarems, not only Parents cheic ChildreD, but Children tbeit Parents, as I remember in Levit. 20. 9. There you have a place 1 hope that may cu^e or ftop .this wickednefs, ic is of Children airfihg their Parents, marke what is che doom of fuch Children, Vor every one thauurfetb bkTather orbk Wither J JhaUfi4rely' be put to Veath^ And 1 do not know why the equity ot ihat jLiw might not abide to tbi«4ay,'why itfliouW ?H^ b$ as Criminal an offence focaCbikinow to curfe hisrFather or bis Mother, as ic was then under the Law; Goofider this y ou Childr^a. (haccaDnoc beat any thing *at; your Father or Mocner that difpleafeth you, but are ready to wifti fome ill to your Father or Mochqr, your Father oiit of whole Loins you came, if there be^any fuch, know, ttatbycheUw of God you ace to be puc to Death, ahd thou haft cauic of gee* Homilify before che Lord for this Tin, and indeed^ what evil wil not paffion do. True -, it is a very | fiDftil and ungodly thing for theSuperiour do be Angry [ otpaffionacewithcheiuteriour, for the Husband to ^e Axmy wirfi thp Wife, or the Parent with cbe Child, or (che Uaftet with the Servant, -or the magiftrace with the }(u)>k£Ij thin is urfjclcerping, but now for th^ Wife co

34<^ ^ t0^^^ ^/j*?l^

fpeak in an unfeemly way co'che Husband> in an Anger^ pc Children to fpeak |0 cheic Fftrencs in an anger^ or iServanes co cheic Mafleis, or Subjefts Co cheir magi, ftcate, diac is a great deal wbrfer, buc al is fbrgotcen in time of Anger. And whac abundance of Evil it caufecb in railing fpeecbes^ as in ah Anger^ wbcir kind .of fpeecbes and ratting is cbere I Wbereas the Scripcure faicb^ no fuchflialencerincoche Kingdom of Heaven^ inchacof the Corinthf, naming a bedrole of wicked people, a* moDgft others he brings in railers^ that fliould not enztt into che Kingdom of Heaven, i Cor. 6. 9. ^I^omje not that the unrighteous Jhal not inherit tbe ^ngdom ofQody be notdicehed^ neither ^pmicatorr^ nor Ido* later J ^ nor Adulterers^ nor effindnate^ ner dbii^fof^ tbemfelves vQitb mankind^ nor tbeeves, nor covetous^ . nor i)runk^rdSf nor ^e;z>i[er/, fhofe thai ^ewle &He\ another f Shal not encer into cbe Kingdom of God. You • know chat Cbrift when he wa^ reviled, be didnoc revUe again, tbat is his Example, be did not raile upon diofe cbat did abufe bim, buc aof wered chem with a grtac deal of quietnefs and Meeknefs. In fohn^ i S. 2a. When om of the Officers Strodkf Cbri^ r^itb the VuUne of bk Hand, Jefus Anfwefed bimi if I baivefpokfH ^Bml\ bear voitnefi of Ae ^E^I, ^t if p^^ wbj fminefi tfcw' me ? He Anfwers him with Meekneft cbciijgh he vti ilruck in the Face, and chat in che Face o? ao open Court, Wby ftrikeft thou me i Though others prarafce | you, yet you fiiould rpeak gently^ It is (aid Jtidt^^l oi^tichael cbe Archangel when concending with ^bt Devils be difpuced about the Body of ^(>/e/, dutftnoc bring againft him a railingacaifacipn, but faid, ch(f Loiti rebuke thee, thereis Mf^Micbael che Archangel, diol^ he contended with the I>evil, and be had the right cayte,! bcdconcended for the Body of ^Mojes^ ic feeros che Devil wouM have had cbe Body of ^ofis for eo ftcrifice co Idolatryf and Michael the Acchan^l comoded wich the D^il about; chis, buc yec be givea him.fiQ

EffeHs of Anger,

347

ipc.M hes, brings no ratling accufacion agaioft him, but lUui, Vm Lord rebuke thee^ he durft not rail upon the D.vii; though he was a Devi), -he did Hoc, Nay he durft HOC rail upon him, but all he faid was, Che Lord Rebuke chee. Therefore you are noc co Cake up this plea and fay fucha one raile? and behaves himrdf unwor** thily cowards me, doth he behave himfelf worfe then a Dvvtl ^ Ir there as much difference between chee and him, as between an Arch-Angel and a Devil? Now when an Arch-Angel contended wkh a Devil, he durft not bring a railing accuf^on, but faid, the Lord rebuk thee. When you are to deal with your fuperk>rs you are ready to bring railing accufactons, take heed ot it, it is a gceac Evil.

•

Sixchly, And again further. The mifchief that it hrini^'is chis, quarrelling and fighting, and contention by law, and undoing one another,, where Angst is, ir is violent, chat chough a man be of never fucfa a Covetous difpoltciotij and wil noc fpare a penny for a good ufe, but ic comes from him as drop^ of Blood, y ec if be be in an Anger, may be he wil fFK:nd a hundred potmdstogo CO Law wi:h one, I fay, this is the wickednefs of mens Heircs^ if they fhould give forty Shillings, or three or four pound to maintain the Gofpel, they would think cbisawotk of Supererrogation, but Co do their neighbour a miicheif chac bach Angred them, they care noc if chey fp^ a hundred pounds. Indeed this PafHon of 4u)gpr fees ^^ in Che ftieaneft way, and fets the poor GB^ure eveti above God himfelf. One thing fliould have bed) mentioned more, about thac of curfing in Angec, chat hereby thou mainfeflefl bojdnefs, to call Qodcb put in execution ch/luft, thac he muift come to beiaibfdrvieni: catby luft. IF you ihodld dX yout fu-poriouf^ CHl a'Nbbfe ma^- or a'Prince, to come and be a Stc^iMt4 y^* in; fome bafe work, would he dot (corn ic ? Kowcu^heu chou calteft tipon cbe name of God in a \

-

wiy oEcuriingof chofe chac chou arc angry wichall, tbou laieft, Qh Lord^ come and ierve my Luft, Oh chou ihouldft fear chac focne kind of Tbunderbolc (hoiild ftrike uicochehead and heaccof Cuchaooe. .You wiliay I Perjury IS a great evill, co call upon Gods name co bra: I wknefscoahe, chac is che fin of Per/urys now truly I curfing i^ as great,. for chou called upon the name of God CO come and execute thy fikby lu(^^ you would count it a gceac evil for a neighbor to fay, thou art a perjured man, andlwilproveic, ic is as great an evil for onecofay, thou arc an angry man* «^

Sevenchly, And then for £he<:Iore ef this, abundance of evil may bs feen in chis, the abundance of difieretice diat may ^x feen in a man, that is in one thac was beforequi-ec and is now angry, you ihal have fome chat are fome* cimesin ameking vein cowards God, Oh t their hearts melcto God wards, and are in a yielding difpoficton, to do any ching that che Lord requires at their haods^ \ and now, Oh, how fweec is cbek temper to God and men, come ac anocfaer time and fee chem in a pafTion, cben ftout, chen jprefumpcuous^ and bold in wickednefs, ebereyoufhaliee chem proud, and*fome-cimes perhaps fwearingiChen you fhal tee chem defperace againft themfelves, an^ care not what they do, oc what chey fp^ak. Is chis che fame man and che fame woman? [ What, che ocher day were noc chou ac Praier and there meking before God, and profefsing chy felfunwocchy of any mercy, and wondr ing chac chou arc out of Heil ? apd now thou arc a^licdecroffed, thou arc all oq a firc^ and abundance of wickednefs comes &om chee. :Is this che fame man and woman \ You have one example of this wonderful difference becween men when chey .are id a pafsion, to wbac they were ac ochet cioic^, and due is, che example of «4/^ ^^ ^t Chron^ apd phap, j j« jod z Chroh Chap. 16. CompaVe ^the difpofi^ipii 9f<j4/^: Ac Chap. 15* you fhal find chat upon ^ J^Apbect commiog CO him, be cook courage, ^4p^c away all che/

^1 i t_» I

)

EffeEls of Angm ^49

abominable Idols out of the Land oijudah and ^enja^ | mini and out of the Cities which be had caken from \ mounr Ephraim^ and renewed the Alcar of the Lordf cbac was before the Porch of the Lord. •And he gathe^ \ ted aU Judah and Benjamin and the ftraogers with

cbem ouc of ^pbarint and ManafTeh jYid out of Si»i meon* And at vecfe i i. They offered unto the Ltrrd the \ fame timeofth&fpoil which they hadbrougbt Sewn bun- j dredOxen^ and Sev^n thoufandfheep, verfe la. •Arid they entred into a Covenant tofeekjhe Lord (j4>d of their fathers rx^tthaU their heartsy andtvitb'aU their foully tbatpc^hofoewr voould notfeekctke Lbrd Qod of Ifrael JhouldbepHt to death whether fmal or greaty manor wff^l tnan^ and they [ware unto the Lord vaith a loud n>oice^ and wixb fhouting^ and with Trumpetff and with Cor-' netf^ andaUJud^hrejoycedatthe Oatb^ for they bad fworn with dSl their heart. And fo he goes on (til in defaibing what reformacioq Afa did: A Godly man^ Bnd how lie encred into Corenant wtch all his heart co fecvecbeLord: What a Grack)us difpoficioti of heart | was this man in ac cbir time) Buc mark ac. Chap. 16. WbeivcherecameanothermelTageCO him, (be was af-fefted with this MeflTagecbefirft time J 'But when there wa$ another ^effagecame to bim^ at verfe 7. tAt thatl time came Hanant the^Seer^ taAfa> ^ing of Jud^h^ and faid unto himi ^tcaufethou haji relyed "^on the ^ng df Syrian and not relied on the Lord thy Qod^ therefore it the ^ofi of the Kinp of Syria efcaped out of thy hand. Were not the lEthiopianx and Lubiani a I huge Voflywitb very many Charivts arul^orfemeny yet becaufe thou didft rely on the h^rd be delivered tl?em into thy band.^ ^or the ^ef of the Lord rurtto arid fro throughcuttbewbdinSarthtofbew hin^eif firorig in tbe beba^ofthem whofe heart kperfettiovoards hint, here-'in thou haft donefoolijhty therefore from henceforth thou \^lt have tVarji Now mark the tench verfe, then faith k -^- -»•— ^fi^ wartvrathwttbthe Seer^ and put hinu

<•«■

in a Vrifonboiife^ fer be woi inrage with Wim hiam{t qfthk things and Ata opprejfedfome f^tbe fieple tin fame time. This Afa^ thit in cbe Chapter before, eiicred into a folemn Covenanc wich God, and with fo im|di re;oycing, was fo glad ac the faeacc^cbac both he and cte people had bound cbemfelves in Lovenanc to ferve'cbf ,Lord« yetnoMr being put into a pabion, and thac by another Prophet of God^ fpeaking fpme thmgi thtt weredifpleaftngto him, he wa^ wrath with binit aodj put him in Frifon, and opprcffedfome of the peopkw Oh, feewhat slmad Bedlam Anger i$, heitworfedieiia mad Man that is in an Anger or a Pafsion, for a nadMaa cannot help his madn^fs, though you perhaps lay cfaey cannot help it at that time.

Eighcly, And fiiccher it is not a fm for a roan to be la« natick andmad, it is an aiHi&ion, not a fin, bucchisii not only a fmbut tbecaufe of fin, as hefaid oforigiMl fm, it is a fm and the caufe of iin,and tfaerefoce worfe then madnefs* And chen madnefs doib but dethrone cea» fon, and put it out of its place,but Anger makes ic a ikie It is fumeching for a King to be depofed and put out of his place, I buc he nuy live a private life notwkhftnH dings but for a King co be depofed and put inro the kit* chtn,and be made a flave and to do drudgery ihk is wctffe So paision doth not only depofi^a man^but brings a maa to be a Have CO a luft, for no men think thare is mote on* fon for dieit Anger then Angry people dc^ndfo I ihouUI (hew you, there is a caking revenge in ptfsioD alfo^ and how derogatory thac is to Gods honoci for God fiiicbi wngeoMe mmim ; but nowroeeknefs cbac|;mx w^, and %fp/ the Vearts of mm andwomem from ff^migt. Iii9\c>m. i%.i9.1>earlyUl(yved^anfmffn0tymrfmu bat rathergwe place unto t0ratb^ far ttit SMrtMs ^«i-geance is mine and I vM repay faiA the iMrdA^fcogt ooc youi felves but racber ^ive place to wcitb» wbac iscbK) What wrath niuft we give place to i finely by wbac ftd-loweSj it feems to be ooeaft the wrath of God. Avei^ mc

vout

*Tht effeBs if Anger.

your fclvei, bcK give pUce to Gods wrath, for ic is irric-cen, vengcanccisminelwil repay, faith the Lord, chat isthus^ haw any wronged you ? Wcl, do doc you rile in wrach fo Avenge yout (elf, no, hue ^ve place to the wrachofGod, iaichGod, lee meVome iny ic is my plate to ceveoge, if this man do deterve revenge, lee me come in, I wil rcvei^c ic, hut now an Angry man faith, no,I wil do it my £elf. As a ma^er chac Aands by his Sef vane, and fees liim do a work not wel, he faith, cpflfw, let me come in, 1 wil do it my fcif, 1 fee you ^ do but bungle at it, I wil do the work my felf. So an Angry^ man, he faith, Iwil do it my felf, I wil revenge ic my felf, whereas vengeance belqugs to God, and therefore the Apoflle faith, givcpla.cct9 che wrath of God chac wil come out agsrinlt fucha one if he do noc repent, chus meeknefs ^i 1 do.

Nincbly, AnccherBviieiF^dQfpaffionis, che opening and che dilcovertng uffhame; chereis nothing chac doth cnore open and dilcover mens fhame then their paf-(ion and Ai'ger, and cherefore it isoblervable whac abun" dance of times the Scripture couples paflion and folly to* ^getber, and makes pafljonate people to be the fooltfheft people in the world, you can never know men, though you have lived among them a long cime, til they be pro* uofced> and then you may know what is hi them, if cJa^ece be any fliamefuU chin^ iathem, they will quickly difcover ic then, and indeed ic is one of the fiery tryals the Scripture fpeakes of, this dothdif-CQfpc whac is in a man, ic difcovers fuchaihame« fiil carriage ill people, chac al that are about them wee ajihamedofthcm, cheServancsafhamedof chqir NaftttandMiftris, and Children aflian[\ed ofthefr Parents, cfaeir cardage is fo foul and vile in their: Mfflpn, alidone would wonder indeedco fee the m/Ltaitbd carri^ t>f a Man ancHV onian in a paffion, chat it would be a means one would think to help^

I

A

J

The effedsof Akgsr.

the diftempers of nten in pafllon. \ remember I I have tead of che SpareaDs, when one was drank; ! they would cal rheir Children out into che ftreers \ to look upon the drunken man, to lee how he car-ryed himlelf like a beaft, chat they niighc loach drunkenneiTs: And fopaffion^doch make men loath-iome^ and one wouLdchink che very looking upon another in pafllon, might make a Man or Woman to »loach paflion^do you feefuch a one in a paffion ? [Juft lb are you when you are in a paflion, if a Man ^or Woman had but aLooking-Glafsco fee chem-t felves ic would n^ake chem loach chehifelves. A^ ' che fable of che Fox thacfaw the Afs in che Lions Skin^ (as I (hewed when I fpake of che conftanqr of Anger) he was afraid a liccle ac firft^ cilhefav che Aues Ears c^ome ouc>. and then he could Iconi him, and ride on him ^ fqmany men and. Women chey chink co.be cerrible co others incheir paiBooi buc chey difcoverfo much folly, chat they make themfelves al their lives con^empcible^ andchere is none fo concempcible as your pafRonace people, becaufe every one can £ee fuch folly, fuch raflinefs, and diftemper incheir paflion, chat al cheh: refpefi andaurhoncy iscakcn away by Children and Servants, there's noching doprivel chem of their An-choricy more then thi? conftanc paflion of An^) chough you chink co gain your authority herwy, /yet you are deprived of ity Thus the Lord doth ( crois you in the very thing wherein you chink to gain, and I verily beleeve that*there is nothing that a Man or Woman is more a&amed of aftertvazds, if he can remember how he carried himfelf iH a pafSoc how he ftampt, and fwore,^ and raged, thrbwiu up and down perhaps the ftools in tne Houfe: Ana f o Children. I remember at was a way that a graTC Miniftec would c(mvinceoneby>thath<41'ceiiina paflion^ he ftandinf at a place that he iccidd JTestbe I

\

TheefftHsof Jngtr,

^"^m

353

jWifeinapaffion^ throwing ftools uptnd down in

/ the Houfe^ and he che next day comes co the houlc>

and delkes to fpeak with the Woman, and when he

comes into che Houfe, lies down, and faid nothings

I but preiencly rifeth 8c throws che ftools 8c Chaires

I iipandd9wn, andclapc xhe Dores together, and

' makes a very greac diifurbance) and cnen faith co

her^ do you think chis is a comly behavior > Do

you think this is wel > This was your cdrriage che

other day, this he did meeriy to fee before her whac

ike did the day before, Ana indeed, if one would

fee before you when you are in your right mind,

your fliamiul carriages whqn you are in a Paffiou, ic

would make you aihamed of your Anger.

Hence you find in Scripture ijqt lo many places, chac folly is attributed to Paflidh, bclides thofe places wnich weie named heretofore to this pur-pofe^ As that in fEc/e/w^, Anger rejis in the ^o-fonts of Vools. But CO add that in OProwrfr/, i:i. jd. A.Voolf vprath k prefently kncwn^ but a prudent ^Man coverjjhamey A Fools wrath is prefently known^ and fo Jic doth difcover his fliame, but a prudent; man, that is, a tleek man, ( for fo the Scripture dothufually oppofe prudence and Wif-doxu^ to wrath and paffion ) he covers fiiame. And then mfPriyvtrbx, I4»« i7* Ve that is foon Angry dealetb ^ooliflAyy He thinks he deals wifely but he dcaleth Foolifhljr. And at the 29. veirfe, *Hc* thai k flQt» to vQratb k of great underftandingy hut he that k ba^y of Spirit ^xaluth 5^(?i/y And then in Vrov.zj-i* Apon other occafiops we have made ufe of that fcrip-[ Ufe before. A Stone k Heofvy^ and the Sand weighty^ }^ut a Voolf wrath k heavier then tfjtm botb*Thu$ can--Jnually the Scripture doch befoolejPaf&6nate peo-plc^ and t do not kncpw that ii^l thfS^Scripture there If §fiY one ba£» much befooled as the fiu of paffion

•

I

Th effeSts 9/ Angtf^

i and Anger, ainiexmg FolSy to j£ (omoch the more, I audic is CO check fxowacd people becaufe ciicre is iiOae think thcmfelvw wifer then Angry people do, and especially in the clme of their fie, fo chac k opeus their ihame. Jerome^ in an Epiftle, faich ot %pab^ that in his drunken fit he opened due ikame of his that was covered ftxteen hundred year$9 Aod fo in Anger, there ismany ttiaesrii£ opening that ihamfe rti^t is cohered alloaes Life, that perhaps for forty years before was covercadj and Was.noc known, but then it comes to be kaova.. As now what a fliame6il. behavior is there infome people in time of cheirQiffion, and An|pr? Wiiac clamor and cry and what debafing the Tcrylmag^ of God, in their Bodies ? In their countenances ? We may wel come and fay to them as Cfarift faid, whofe imageaad fuperfcriptioaistbis t They fkmw Chrift a piece o€Silver, and he askes Wbcfb Inu^, and Superfcfiption it ^kf And they fay unco him I Cafdtfy andlie faich, give unto CWIir the things' that are Csfarsy and unto Godthe things tbacwe Gods. So come to a froward paffionace Man or Woman, andyou (hall fee them quver, and thw countenance fo uncomly, that you may fay, vhofe Image and fupericription is this i Surely not Godsj but rather the Devils Image, and then as Chrift faith, give unto Cief^r the tmngs which areC^pir/, and unto God the things that are Gods: So fay we, they that have Gods Image lee him have them^ and j they that have the Devils Image let him have them, | andchere is none do maniifeft more an Im^e and fuperfcription of theDeyii> then Angry andptfli*^

I onate people. And therefore the Heatfam was * wont to cal the Devils by the Name of Furiei,Fkirw] and Devil are all one in their pifemfej and-fo indm men and Women tfaasare forions; rhqr hare vccf | much of die lomge of Satan rn chemi aad ctardwir 1

— . ■ - -

TbeeffeBi if Anger,

T-"nr'tf

^difcora tfa^ (hame, whereas mcekciefs alltyes Angcri and k«eps iufliame, a$ we Aal fee afcer-v^aras IB opening eke excellency of cbe grace of meeknefMc pms a great deal of glory upon r&e foul buc of chat by and by. ^

Tenchly, And then another evileflpA of Anget is. this ( vrhich is as evil as any other, and yet proceeds from that bath been (aid ). that it gteives the' Spirit of God. You that are of froward^ pafflo-oate Spirits; yoil may pleafey our felves, but you greive the fpirit of God it is il to^eiveyour freind, as nonearemore ^reivous to a friend then frowatd & paffioriate peojpie> ydugreive your friend, there comes a friend(^yours to your family, and hefee& you in a frovard and paffionateremperyO^ it greive^ hirn^Sc thougreiveft the heart of thy wife (may be) coot ihe goes and complains of it to God> and thou greivtft t)iy friend, and he goes and complaines' of iCj Oh^ but, thou greiveft the Spirit oi God, In^ nSpbef 4. 50. ./bid grewe not the holy Spirit of QoA t»bereby ye are fealed to the day of redemption How do you greive the Spii^it of God even by your paffi-<» and frowardnels ? therefore mark what follows^ in the 31. verfe. Let all ^itiemBfs ^ andWraiby andAr^tTj awl Clamoury atfd fBvii.Spea^ingy. be j jpitfl away fromyeu with al'^allice if you would not I «ieverhe good Spirit of God, by which you are • iealed CO the day of redemption, letal bitcernefs, and wrath, and Anger, and clamour, and evil f pea« king, be put away, in your paflionprefenrly your j voice is up with a clanapr, and that is one thing . ^rbtcb difcovers ihame > which might have been . fpoken df before. I remember in. SocrateSy it was a figae he was very Angry when he bwan to fpeake to6Ay$ upon this tea£on, bmraufeha found chat na^ | tttcmlly^poh Us Angtr« hn. Aagac w«nUl pw him l(iudlb0ak»uuAnd«bere£ore^co arofshUbfelf;

he would be fure to fpeak more fofcly at thtc time j then bef ore> and it were a good rule when vou be* • gia to be Angry, to lee there be a more remiu roice, I . CO foeak with more remifnefs then before, it is a J I juon uncomly thing to fpeak lowd before rbem j that you are Angry with> and efpecially in tte fe-*' male fex^ for women to fpeak- loud when they a^e, difpleafed^ the rather, becaufe the Holy Ghoft in the Vron/erbs atcributes this to a Whore> that fte is loud. In (Prcn)*y. 11/ S^e k loud and fiubbornej^er Vegt abide not in berhpii fey that is one tMng among the reft, fliee is abroad in the ftreetes, and Ae is loud and ftubborne, therefore al that would fliew ^ theipfelves Macron like, and have a Spirit of wif- \ dom, though they be never fo much provoked, yec \ never to be loud, that is a Ci^imor, and e^it fpea^ifig^. [ out-crieff It is faid of Chrift/I/^iy. 42. a. lKri;oife; vpofnot heard in the ftredtfy it is a very pncomly, chjlngfor to hear loud cries, and their voice cohej heard inthe ftreet, that asfoon as. ever their for-1 vants ofEend them, they fpeak aloud, th^rVoic^is! heard in the ikeets. But that which I quote this} eext for is, thegreiving of the Spirit of God, you! grieve your &iend, I but remember,, you ^eiye the | Spirit of God, and remember, it is the Spirit of God' that d'ld inligbten you, ifyoube inligbtened, that did foften your heart, that did draw your heart co Jeius Chrxft, the Spirit of God that did comfort] yourhearC) and wilyou grieve the Spirit of God that hath done you fo much good ? yea it is the Spi* I rit that is appointed by thii Father^ and by Jclus! Chrift to be your Comforter, the Comforter o£j. your Spirit, and wil you requite it tlHi^ to nicve it} Oh, you think ic anillchin^, ifyoube or an 11^ nious Spirit, co8rieveyourtrein4 if you bear CMt! you have done that that hath gsieved yoiirnecr I friend, it grieves you» aoW know, due in cviQr

The gjjfeffs (tfJnger.

I >*!■<

ficofPaffioQ, you do grieve the deareft freiad thac you have in the world,you grieve the holy Spirit of God,he goes away even to heaven fadly, If a freind ihould go away with a fad hieart out of your houie ic would make you think what you have done now the fpirit of Godgoes iway with a fad heart co heaven when you are m a fit of paffion^reby you crieve the Spiiit of God.

Eleventhly, And then laftly/ the laft evil elFeft

of the Paflion of Anger is this. That foratinies it

doth hurt to the Body, and nieeknefs wil helpa-

gainft that, for cerfainly the very body is much af-

fefted with the working of the aiFeftioa$i and the

Jceepingofcheaffedions in a right t?nvper is a very

! great means to keep,the health of a mans body,

\ though a man be of a weakly conftitution otherwife

, yet if he can keep his Paffibn,. his aifeftion in a

right temper, ic is a raareveilous meanes to.keep his

body m right temper. 1 have read of an Emperour

that being m a PalDonate fit, upon this ground, be-

; caufc the bafe people of the Qotbex did fhake the

[fEoipireofZ^flwe, he was thereupon fo vexed, and

; looked upon it.with fuch indignation, that it put

himmto afeaver and killed him, andlmakeno

, .qufftwn but many are put into lies of feaver, and

indanger thejr lives by the fit of Paffion, and there-

, fore fMo/e/, he was a nieek man, as you fiial heat

;mote prelently, and.that is given by fome^s a tea-

fon of tlie health of hi* body. In©ew. 34. 7. jind

, Moles WM a htmdred and twenty years old when be di-*

' ^i*' /■?' ^•''f *^,'" ""' ^^^>?}0'' ^» riatural force abated, |Andfurelythismaybevery wel.one reafon, even j the conftant^iernefs and meeknefs of the Spirit oi I Jfo/ar, for c(srtainlv> as al grace doth help to the

health ofthe body fo this efpecially. In. <Prov. ^.

42'. Attend to my wordf, inelirie thine ear nntc my fay-

l^W*

■ »« ■■■■■■ ■^■^^111 ^»^—■ '■

ingf. Let them not de^rtfrim tbineefefj tfepAem in tbc midji of thy heart. Vor they art life unt9 ^fe that find tbenh and beakb t&all their fkjji. Thffy arc jieakhcochefiefii, and health Co che bones, and HeaUb CO che navel -, So ic is likcwife meocioiiedia che ^roi^erbsy Wifdome is noc only health co cfaie foiil, but health CO che body al£o. And like co chef example of ^ofesy chere is one clvis day aliTc,_ though, be he alive I may {peak of him, chac he is che meekeft maaupoa the earth, and chac i^ char reverend divine Mafter ^^d^chat wr ocq upon theCom-nuuidemencs fo many yeares aeo, whofe books you have in vouc houfes I fuppole many of yov> the man was lately,and is fuppofed yet alive, and rfacrfe chat knew him, knew him co be one of die mee<-keft men upon che Earrh, nay he is about fourfcore atid cen yeares old, and lately preached cwice eve* i:y Lords day> and the coniUnc health of his body U fuch, ( noc many years age my felf was in his company) chac he w^s.able co do more chena ftronger man.could dchia continuing heavenly dX* courfe cil midnight from day co dayy and a 1 che dMj long preaching til nddnigKc, andjiis Spiric noc fa^ Ung ac al, audi verily perfwade itly felf upon this ground,keeping checonilanc frame of his fpirir,aslir was hardly known co be in any diftempef: of fpirk and fo lie goes on and is ferviceable co che Lord aad this now helps againft che diftemper of Paffioni > a^adthe evill eifedts of it.' Thus much for allaying' ihe Fafl)on of Anjger, how meekneis doch allay che ?aiGpn olAnger m £everajl things.

1 •

V

CHAP.

*•■■ m^'T '.^.J.m^, . .■.^-

Thi excellency ofUtekneJl 3^9

MMta

CHAP. ex.

Of^Meel^^sof itdi^thgoodppfitpveljf, and the excelr ency tbin^f in many particulars, i. Itif ^ glory afCbrift. 2. Of^M the Vather. 3. Of thewlyQhoJi. 4. ItiiaprincipalfrHifoftb^ Spirit. 5. hHtheghrypftbeV^ci^ofCbrifi andofVLoic^. 6. ItHofgreatj^icetfitbgod. ?• hitafrmtofVlettion.

NO W the next thing is, w open to you the ^jrecioufnefs of this grace ofmeckncfs, what a precious grace it is, Lcarm, of me for lam ^ee^ truly^ that that hath been faid already, one would think might comend this grace ofmeeknefs^ thea-bundance ofoilthatitdoth prevent, fqmeofyoQ ( perhaps ^ after you have had a fit ctfpaflicn, if you could buy it off, you would give a world that that evilinighc have been pj^evented that your Fa(^ Con harh brought ^ no w meeknefs wouldh^ve done ic'^ and wil da it for time to come, if there were no more faid, it dotli^i^tily comment this grace of Nleeknefs. ^

But meeknefs is not only a negative goocfj ^ keep'from evil, buc it doth abi^a^ice 0/goQd pouti¥eIy,#e may fay of fhis grace of meelfnefsj/as TertHlht9 the Orator uptq the ftigh Prieft in\^/. 34» When be comes to ms^kff tu oration before the High Bricft f4^ni0i9 fJie^ext Gufitsk at yen i. T%e n^of acerratnurajor mim«lTeftifllus, tvbph^Qrme4 ^gpveijunra^w^ JPauU^* when he voca called for ib.

the exceltehcy ofS^fehtefi,

f

1 are done unto this nation by tby providence. This w w hi^ colloguing Speech, thic he might have the more favour wirh the high pi ieft pleading againft VomI y but that which hefpakc flatteciugjy, we may fay truly of this grace of raeeknefs, we may fay of mecknefs^ fcemg that by thee we have great quiet-nefsj andthat many worthy deeds are done in the world through thine excellency, through thy £w«ctnefs worthy things are done, and the whol world in;oyes, andfamilies^ and townes^andchurches in)oy a great deal of quietnefe. There is as much difrefcnce between a ftoward paffionate-min and woman, as between a ftormy, dark, tempe-ftuous night, and a fine, fweetiCalme, Sun-ijhiney fommer cUy.; Certainly, a Paflionate Spirit is fiu of darknefs at that time, for the light of reafoa is put out, and it is winter and ftormy weather wiih paiiiohate people, but a meek Spirit is as the fum-mcr, fweet, calm day, meeknefs is a very excellent grace. I wilputal together about this grace

\ of meeknefs, many particulars we have hintedts we have gone along in the opening of ib, nowl wiU fpeak di thofe^ and name them, and p^ others to th^m, tliat Imay give you a general view.of tiie grace of meeknefs. Omifting therefore the'preventing of evil, ahd in. general the abundanceof good, t h^t it dorhir that I i^ake of. The excellency of itwil appear ftl^t^leJP. in this, of my text, tiac Chrift cpls It out,; naming but two graces, and one of thofe that he names ismeekneis, Mefekncft andhum!lTty,. and-the firft is mecknc(!s. BfelM Savior, what wouldeft thou have«learnl SaiA Chrift,- the firft leffon that I would have yott Icani k Meeknefs, - Learn of me for I am tofitk^

Filft, It.is that which is khe glory b^ttftU; fcii chat that btth put a elory upon Jdiis CfafHI'^^

, ' •

the excettencji rfMe eknefi.

■«■

•mfmmt

\ ___

fclf,tftd therefore muft be very excellene: certainly, , if it did not put fottfrglory upon him. he would not wofefebimlelf tobemeek, when he fets hunfelf as r»atterii. Inthe*?. «P/^/me, acleerprophcfleof ehrift, the 4. verfe, »4ndinthymajefyrtdeonfrM>. perouilh heeauft of truths and mw^ne//. When the filory Of Chrift i« fet forth as riding profpcroqily, andm majefty»then his meeKucfe romes in, became of tfuth andmeeknefs, fo that Chrift hach ma;efty in him becauie of imth and meeknefs.

Secindly,I« is the glory of God the Father like-wife • therefore when he would fet forth his glory toiBtofr/ and God- faid that he would cauTe his ctoivtopafs by him, the textlfuppofe-isknowa

to al of vou» in ^**^ ^ ^^^ '®"* **'"^ ^^^ ^* would caufehis Glory topafs by him, his glory

what is that?at the 6.8c y,vex£eSf,Andtbe Lordpafed by before bm^andproclaimeditbe Lordy, tfje Lord (fod, mrctfuU oM graciour, long fuffenng, and ^urt-dantinnpodmUnd trutb^ingmercyfori^fmdx ^trwuim iniqtAty and tran^grefon, and &i. Long &ArinA jpraciom abundant m goodneji. So in o-ffiT^cS, flow to Auger-, this is the glory of God and therefore meeknefs is a glorious grace, it Uaprhicipa* evengelical grace, it is the gloiy xrf ChrUl, -and it is the glory of the Father.

Thirdly. It is the gl- ry of the Holy Gh ,ft toa; and therefore the Spi| it f f God is fet cut appear mg in the form r f a d ve which is the meek creature,buf that Ukcwifc we madeufe of f rmerly.

Fourthly, Theexcellency of mecknefc appearej in thi«,that it is reckoned up as aJfoecial fcuit ofthe ' tokfc o?God in the hearts of ihe f aintt,where ever |Se:Spiiit ofGod comes and makes any g^cjouK

3(5

J

■Mi

I i fc iT i m T ifc. ^_ , • , , I 11^—^—I I

work M. th« W» t&i, iwm «f «nefctieft l^^*».»****<«i ^t* i^<^ fVindpO, iliaci^

JBBMe d*ft*iiaiy th«i«iqr pfecc*icfee book of <5oS Wel.2t>«*iflgfet fotti th<fiwoi oftfcefleJh, hoiT Ttle tbBjr ace, «tid omo^g thefli iet«fi Is «ae, ]« '^;f*„ ^ w>^ to. 9^i»ti»H^t^ftbtfiA <ms«c, f^A «*»& are *^i% oifalttr^r, yirrtwiritt^

Kiriaw«?, ^Bmuhtion, IVrathi Strife, ffo-X. |£ cred, jwtaace, eitaulacion, wrath, ftrifc.VedkfcMu' althefe now bdoug to jpaffion, and mark iiQw ^ «e mvicoMd aboiK, they ait joyoed in eke i>«tft> «w«fthe¥ccle untowirciioraft:, and tke lateeraad

^« ^SSL^ii'tS "»«>i*«fi^ noting the vile imits octaiofleOi, but ao«r be cbaies then totec^oi i^che firtikt bf the«pkic, at the 22. verfe fltat Ibe ^wiaro/^foe^spirir <if« L<»w, Joy, 9eace!t»m-

^^\ **«£« f»*a» to be a great manjTeS^ileat ftttitt of the Spirk reckoned upjhtitI«m>eatuiKD y<m, when we come to exaihin them except it te one, which is 5?di»i&, that is the lao^er of cLrace. ml the other feenwto be the feveral ezprefl^tuirf thtsiprace of mefcknefs, there i, meeknefe jwojed. love IS a meek ^mt,a meek fpirk is a lovku! fpirk thereis ;oy, ameckfpirit is onethat hath c5iom3 Iweemefs mliM, and makes bis converfwion de-lighcfai, there is peace, .who arethev cfast makes iP^*^?*^^^^**'**"^ meek Spicks) Tbecc IS long-ftiflfcm^, where is there fucfi lou^fiiito-l;mg as where meeknefs is ? there it gentlenS, what isipntl^ bwa^Synonaajf of meeknel»faadthere it^o«oets^ who dogoo4to oneaBocher iiatjooak

mem tattSoKSk, vA umiptsvM, coa^iMUttM

I

The exctlkncf^Mtthiifu

S6^

> ems Spimia allying fiutpaifioa ofanger^ tissisj

many fruksof clxe ^pric, foaie Amefrokt.cf tbe ' Spirtc> yec tlie cn»h it^ almoftiii cfaefe are fane die feireralexpcefliont of meekoefs^Co that cbcreis &o^ thing almoft but meekne£s named, asiffo be chat irereal y and indeed cbac man chat bath true Cbri** ftian meelcnd^s inhki^ he bathal ^aces, behacb all the fniLCs'of the fpiric, the fpinc of God rules very much in the faeaxc of merit Chr iilian^ cake a Ciuriillan that badi true Chriftiaii meekneis, there fbc fpirk rules and dwels in the heacc y and fils the heart ^ and (hit text doth manifeft it as fiiily as any Scrapcure^ when the Scripture feti xx» folly the fxuics of the fpiric it aaaies almoft noching but nieekne£5«

And tken Fifthly, Ic is the defcription cf the !>}£--ciples of Cbrift by being the (heqp of Chrift^andche Lambs of Chrift, but chat likewife we mentioned before^

Fee che excellency of this frace, ic is that that IS recorded of Wpjertoal p(^irrity,racher then any of itts famous a&s^ that be hjKfa done th^cisrecor--ded of him^ that be was the meekeft man upon the eanh,€tod wcmld honor lum incbv above al other ^aces ^ certainly^ ^Sb/ar was honwedin refpeft of other graces, but that of meeka^fs God wH hcmoi^^ likna&ov«al odbergraces. In^^jmb. i2«3vlNft^'

wtrttipaa ^fsueiof^earl^Jicw the man ^ajer i Markefaere, m^isitfaidikere, tbemaD9f4i/e/?ta note tbat ^^es sasa man as welas ociiccs;, and jtfc BMcifie, ycai are jegdy to ;lhy y wine would youliasFC ttfidb^ wearelnK wt^mi Now.ohe manj Oif^^iapdlieisinbTeft to the likefiaAoftS as otber 1 flWBft mdyet the man 9it^^ iMummkn afcittyfe [

The exceBenty oflieehuj^^

\

-1

Speaking of him, faucbj. he was loved for hismeefc-| l

^efs, moretiien «dmireH for all rl^e^gr^HMt w«%rJr« Jte I

did, and chat is one of the reafbascao thztCbrjh frftemegvr^t, why God did fo much deiighc in him chat he fpake to ^fes face co face^ic is notiaid/hac {he fpake £o others of the prophets^ but to 9ioJ&, Why ? Becaufe he would iioact fuch a man as w^ fomeek, he would fpeak face to face to him. And the Jewes have a cracution among them, chat when (Moies died, God appeared in a bodily way, and fucKed out the foul ot^Mofefy now we have no warrant in the fcripture for that> but to ihew the h^ efteem they had of; ^ofes^ but thus far we ma^ make ufe of it,^hat the Lord delights, in a meek fpi-rit) and loves co honor a meek Spirit^ andif thcce be any fpirit that the Lord would fuck into liimfeif | that the Lord would give fuch an honorable death, CO come and fuck out his foul to himfelf> he wouUI do it CO a meek man.

Secondly I Another particular is this,lliac thefcril^ zure gives chis commendation of this grace of meek-iiefs more then any. one grace>thac it is of great price with God:I do not read of fuch an encomium €t anjr

frace as chis of meeknefs, and that you have in t. 'cff. 3. 4n Ic is fpoken there unco women efpecially, that women fliould adorne themfelves in the hidden man of che heaa,ih thac which is not.corrupt, e-ven the ornament of a meekSc a quiet fpiric, a meek and quiet fpirk is commended to women efpectAllf^ it is aaornament to men too,but to wooieaefpedal-' ly: What chen?what follows?which Is in the %br of God of great price>give mea text where icis&dof any of the other |;race8 chough )rour graces tfetfe-cious w'f» Godibut a meek fpiric isinthefight of uod of great price^ k is worth a great deai^maaf women love Co weare rich oraaaents,.if cheyxouldgetmo*

I,

7ht excellency of Meehufi*

\

a^$

ny from their .Husbands^ chey would have ricli laces of chircy or fourcy Shillings ayard> and they would have neb Quoyves> Ohl Xhey think this is rare \ now here is a thin^thac is o£ gjreat price, ia the fight of God^ many thmgs are.of great price in the iight of man, but not in the fight of God^ a ibole counts a bable to be of much worth, and fo we poor weak Spirits think our babies here to be of much Price ,but God counts them worth nothing. Bujc now here is that that is of great Price, and m the fight of God it is of great Price,and it u exceed* iiie pleafing to God, as it is in fome of your Books, wEea God lees a man meek, faith God, here is one that, hatlxa Jewel of greac price.. . Kings, and Princes, and Noble men, they wear Jewels fomtimes abouc them worth a thoufand pounds: now every Meek man and Woman that goes up and db#b, he iw:car$ a Pearl worth a world. The world, theScrip-ture fpeaks contemptibly of it, Lbve not the world uor the fhincs of the world. And al the nations of the Earth are lefs then the drop of the bucket, but faith God,, here is aJeweL a Pearl that is of much worth, and God is a Skilful Lapidary, he juiows the worth of them. If we fee a ftone that it otmach^orth in the fight of a cunning Lapidary, we think ir worth much, youufe to fay of a friend that comes to fee you. Oh! That 1 knew wiii^t you Love, if another fees you put a high price upon fuch^ thing, if he loves you, he wilcertainly [let you have it, now would you know what God Loves, what he prizes? He Loves and prizes a mcelcSpirit above amy ihiug^ Q Let hi'm have what he.I^ves..

Seventhly, And a Seaventh particular is^ this> That it it a fruit of eleftion, an evidence of aiir elcftlEerfpn, of a. man pt woman that elcfted by God. it it not an atg^ment of

^u

Theexceuencji ofSfteh^fi*

K m

^cltSt man or wcman becaufe they have fo (much in rhe World, fo much coming in yearly^ fo much authority, but the Lord doth manifeft to al the World, that he hath feparated flxch from al ererntty to honour fuch^ a man chat hach a meek Spirit, that when he looks upon a piece of Glay, , that he would make fuch a man of, he faid, weU, I this will make a Veffel of honor coall eternity, and that is plain from that Text in Collof. 3. la. Vut on therefore^ of the ekU of g&d, Hoty^ and OJe-lo^ed, Vovoels of^Mercy, %indnifi, "Humbtemfi ef mind, ^Meekp^^ long fufferimforbearing Me another^ andforgmng one another^ n any man have a auarrtl \ againfianyy even a$Cbrtfkforgaveyou^ foaifodoye. And above alt thefe tbingf put on cbartty, wbicb it the horfdu^perfeUnep. i/ind let tfjepeace of Q&d ruk inyourlieartfy &c. And do this now as the elcft of God, putonas^theeleaiof God, Holy andbe^ loved, as if he Ihould fay, you are godly, and how fhal ic be manifeft^ How flial you»rry your felst» as the eleft of God, but only by this, potting oq the Bowels of Mercy, Ktndnefs, HumWenefsofmiiKHl Meeknefs, lone fuffering, forbeviiig one another? I Herfe is an evidence of one that is the elea of Go^t and will you lofc the comfort of this evidence ca fatisfieyourfelvesinafuUenfrowardfeJ N0M»« vel that you are fill of fears and doubts in your fyh wardnefs, andpaffion, andfullenfit: ifyoawottid deliver your felves from doubts aqd fears aadhate further evidence of youreleftion, be of meek and quiet Spirits.

•« •

CHA?.\

^mnifu m4det§ ^^Mt^wfi, '■ : 3 4/

^«^l»^"^"^*WW*

•<^«

i«4'**t«>Mr«<«i*«*>##*t.***#i|t#«#:f^

i •*

CHAP. CXIi

^^ They ,49m ^mP^i<*il^ 0^^ $\Oiherf.

-" '' fJ^ .-.^J

-cli* Stapmre chat fo jntny .«iicfkl]i«DC ,p.comi(es if

<&mU tttto at ca this, iindrIJM>M;in £eKi4g ^%(< iMibse youi tc will kgage ypur 'l$«9m;ro aMedc Md'jv^qptitic <fplek, lkMWty«llitbtCA»?)Ch4|^iaiM

^reii>ha1ie* pronife Hudleb^fi), fiRfl ip^kod v{^l^ was a Maek^naafiandSoUfwcable p^itiip $£if^c,^ the 26. verfe. 7)&e ^eek,}hS %aXt and he fitijpid,

\yiniw.t «teppajr jpaoj^k* yOiaai^ cifl\^ am

j^

^fPrmifis made iv Meth^fi.

j the Lord rebukes chy proud and fro ward U^^it^ foe f he promifes the meerkihal eat andbefatis&ed^cliQa ^ art fro^rd IkecauTe Mem 3>aft UK t^ ^lifd^cJMi

wouldeft have for chy family, now be oieck^ aod tho^ (halt eac and Ae^faciifie^ fhe meek' Aall bd facisfied^ many rich men, they cat mope clien ctej {^^0% .1 butchey.are u6i faUsfied bec^ufecheyilijnp^] noi i^t the^^^yohld; fiavi', niaylie, ckey ttmtxw a-' way ehe dtfli iti^^h Anger, and tb foUetmefi ctt no* *(bi9g> apd Aiew'a ^rea^ deal uf frowardw^j chac iivde.e4 thev make'their meat bkter tachemivy^ chej JKttp;otpijpprf^ ^affoin^is^the^orftfaucc, ydiiwil! never t»e fatisfiedif y ou faar^ not meek fpir kt; yoir rich men, they are not fatis/iedwhen cneyliaTei^' buiid>^^e> whenas a poor man and woman^ thJt. Imh this Gliriifliaii rt)eekneffy when ckey fie sria* bletnd hay^'bttt^a diifkof Jierbijor a^piece'of bnad pitvS^ii 6hi6aV aud fotiilcdrink^ tbeisftan hd^tb€. yA^, rrttai gMd ittay ic^dc^faw/aadfertMjtiie Ihe. husband) aWd rbere ts a great deale of.0r<cr« ncfV in theimjoyment of it«^ TheSccifCWf Ukh^ ^Setter it a^^AfiMT bfhtrbf vpbere:lj9wk, Amj^f^ Mux i^n^bikriA ilHfte^ririsf. ^ tf rhcTebe^bltt «4«ic« i^fbAadi ^stt^ttM^AkLkwriaAfrnfenMAti t^ dren in alioute^ If th»e bemerkncfr aodqiiicM^ 'it if iweeter than & flsaUed Oxe where k contciltiv^ ^adfii^h iliiilpraifetheLocdthatftekehiou.

Hxk hitfh abiiDdw^etfiweettkefi in ic,- tadtjlbiftii, 'in^idme, «$.'p> The me^tfiW beguidi mft^f^ r»Tnf,dndWeiHeAj»U$be$ead^kmm.liuk^be!m iC' h f«cetc«dagamMdMiM,«ii£ld]«ii0lK^u]Ade»>,

4

. - ., Icewice, tliiMiieeklM. viiMUtlA

?

•md^-

f*9miffii ma^tp, yihjwejiv

wpman that I uril guide io judjgpient^p^on wil . ryamanheadlpQg* butwouloa man be guided JuA^BB^soii let him be of a meek Spirit. This one enev^'iuore.wbniithen all the w^rld to a gracilis foul thaticQowf how to pcize a promife. Is it liot a great priviledg for out tjQ be guided in judg-neflTt'and coat by^theinfiuice wifdom of God^ m all ones waics to have the wifdom of God to guide oneJA Jod^ment^. tfaathejQial not mifcaxry in his oonrardafiafrcs, and inward »£iire$/he i^l not mMbdrry in chin^ of this life andtMe life cp come: whatisr the reafon chat youthathave fcbw^rd Spi*! rits you come libme in a paiBon) Oh I fuchabufi* seCi doth not fuccecd» .an4 rbjtrefore you are bo-ward>faad you be^ of oieek i^u;k)s the Lord would haf e guided you in }ud£eimK, a^^d ycni fhpuld'noc have mifcarrjed in y oo/c buriacij^ yea^and cjbe meek 'ixril he teach bit way ; Chiiftcakuppnu»colearne nedcnafs, and if you learn this meeknels^ then the Lord hath, inga^ed bimfetf cp ceach you his way« lyoa^emaaytjmes: iaaftr^c, and, yoii come to your acquaintance and 6:ien4s^ and ypu fay> Oh ! what ihall*da> what Aalye do? lecthac be the firft thing, quiet.your own be^rcs^a^d then the Lord bath promi&dtot^ch you his way^ yoQ ihal have sBauy comerinjging;jcheis hands^ ^omje damoring ander3^inf4 Ohi whatihaJl tdpnp\vTTHac'is tbe\ counfelchat.I would ^veyoUj,6rft ojjxx^t youVheart, and then improve this prpmiije.^ Lord thou haft

rr^imiled, thatthemeek c>pu wi^k teach thy way, am Bdwtin aitrak^ a&d I dejirecp wait upon thee La mieekheft, I.«tidc^t:h4ne tJiyya^ and chey chax b^e mtak^piikfc^ imaks ^ q^.ft ipa but ctiey JiaVe ftwuidthiaprdmife^nQade .good.cp them^ that is the Cecnadpr^diifei' And.rkea;Che t^r(|[proa.i^e is chat

^fo ^rmiftfnmiit^Meikml^.

\

\ pact. * The^r ftat hav< f^^ >biitidUaceo£ pt«i« ami delight (hemffelvei^ itKhe* atomdince of pt»M^ they fliarl haya cbe^tiftli^ and infasrit eke t«alk Ajtd t^k prdskffe i^ttf&mova remadnbieirtiMi^ to

a retveMTi^g of ill ih eM new TeA aoMoi.; ChrUti i Secmon udoii the Mouati faith rhaciife mmk

{eth imltedaluiid<;r ic<| iMhat cam-a man drftre '^hen f(ybeblefltd ?; K^mt Gkfiflr in cba ^^ ^i 'there bdteckdiiflif' It^enl beauciMc^ ami' I who arr bte^Tcd, aad faith, QlfeJ^ annate [an4 cheo tbrxi in ihe]^-eaiifes;an<ia diftmft.afaaag

rit-ibeeJtrth, the rttfail»« noc oucKiflw So dial uudbr cheXa^^, ahdiiadflTCbc €i»ipcil^ ddfii&tte bleffihg of the if\6ekv thay 4al inhedc ch^ earcli. There i^as i&dbtdf m tha^imes (>^iha Law inazqi ^km^ m ferf pi: outwardbleflhig^, rhac war a. pKCi^tar eoveiiaDtjfojefo^makeacx^eftioaic vaa, aJiaR^ ^ar Cc venaut tfaac 6od luadt with the feof k^ a€ thejewietyphei^ was lio^only cbe cowanr c^wsoaia chat God ma^e wtch ^damkk Paradifr, aDd.ahr Covenant of 6ncei buc there ^(Pas^^aaodisr Gov9» tiadt, a fpecialfGbyeaaiu tff Woctiat^ a&ac GmA

iw^nld bliC% them in tha LataA of CmsOT* their obedience, G^wade chaaCovenaiit^ ai giving the Law upoa Meant Sinm^^w^t eSfecmiif that covenant, thoo^ ch$ duties oi the Law^^ dkmy ware bound co them a9 it waa wctcJoen in tbdr beMt >y: nature, but Che Law wag reoawsadupoirasodKr fficntfid^ n^Ott i l^ciai cwenancjtifcLaaria Mantt Spm^ a^^wcialcovanawthac Go4«a(dfcaiiih iIwm ' CQhcernu^ the Land bf Canaan;^ atufcclpa sUKat* 4«rilandid!g .6f thi^i t^to^e woiM ««c • great ^nany ctj obfe^winfr of dwCr wtmi Amhm^ miana. wc«ire«Mi*tiMNlftfiMtt4ft«&i««hniaKwA

ftom/hmadti»Me«h»»fi^

f4X wewil wiUipufy ^^n^ k, tbe Ja^ gjlven opqa filouBC Siujh as Itwa94 covemoc ^ven (D Uk^mck.

pleofcbejcwesaf i^Uefl[iagtqEK>» Acni^t SliMU im far we arc delivered^ ^ad ihe l^w u o^en fp&b9 o( a? iiurh a covenanc cliac was given co chem^ and chcrefcwehUiaid^ fVebawiiMter cownanit ^fia^ $lifi»d upon better pmmifes^ yec we bav^ chc- iaiM | coveaaAC too, a^ cJ»ey were bound co die U:tq dur | cies a( cbe {ame ctme, and rhpug^ we are boiwKl co cbe £fme ducjes as. chey w^re, yec hkk as ic was-giv-en to-.them in ctie Lma oiCanaaih IcHhi* promi£? of inheticing che eartb was given co the Jewety and do you cliitik cbac I will aboiifli chir proc^ife} No fatcbChrift, wbac-evcr belongrco chemlwil renew cliis promUej cbey* chai are meek^ cjiey fluilin-beric cbe eaxcb in cbe cimesi^che GofpeL Von wil ,iay5 iiallcbeyijibevic? chenaeekof ^inienarecbe readieft cabe injured^ if I puc ap aU and be io meek asyoafpeak of^ I may quiickly be fpoiled andicKft ajreftace^, and be abeggac, andfubieft my felf to ev^ l^ggV^. Nov cSriljb he fqrefaw alcbil^. and be iairft) ntM^ Ofliy b]ef&?d ve cbe meeky cbey flitiU

So CO beavenr bw ble&d^arc cbe rn^ek^ lor cbey tail inberic cbe earrb^ as if fo be Chrill fhould fay> cascyyoiuriel&maeklyf andcjmftine wirbaU ind j^oii ikai lo£e nocbiag by youc Bieekfic£s) no not lA cKis'viri^ldand mdeM i| yeu confider ic wel > GoA jocb make tbis poonaiTe.Good.

Fisft^ MleskadCs.wilkeep men cbactbey wil not be Suing, and La»i^iog' «$ ocb^s are^ aod bow ma«-nynei^oCcancencioasfpisicsKbicead^ftuftibeir e-. J^asrbj l«a w, andcCbere mealbead %U cbeif moa^> {and4C:ift^jlift.|ude(Reii&9£ God upon ftowardfjpl-I ^th d^cic iIioi^a<coft cliem dcar^ tbe paffioQtof I xMWfiM^wd wmoen uofts cbetti very dearj at I ! tapiMi^ btr«ca#(>cc;, mnf miux tb» ac» l^htf^ ^ ipcnd live flullinfis fw dw ta»aiutjnmg o^ cbe |-

m^

^fi

fromi/es made €9 Meekne^^

Qo%eU yec to have^cheij; Wil m a frOward paffioo care aoC4 wjiat chey fpendf utilng chefe ipeechcsr^ k 0ial <oft mc a himared jpound or five Itimdr^d' j^oluidabucIwUhavemywiL . V ,

* Secoadly^ And thea> as chey do hot fpendib fii* tag ud lawiag with others^ lb they do act cxaf* 1 p«race ccber men againft ihtm^ matiy mea iuifcr Hiuchinche vo]:ld> aadthey cry out, Oh^ chev are wronged in cbe world, but fucb may chatik cnem* felves^why d6 yoa provoke them to do yon wroag > How Hineek map provokes not others^ and«fo lives more quietly^ and doth not fuiier as others do.

ThitdWf Andfiirther, Thofe that are meekjcvc-cy one is kept from doing them wrong more tiieii oi;hers> if a man fee a froward mani he cares noc. wluic te doth againft bih^:^ how he wrodgs him^ be-1 caufe he is a froward man : but if a man be a meek iDan^ if one hurt him, every one cnes out a^inft it^ -what I wrongfuch a man, chat lives fo cjuieriy, and- gencly amonlgft^thofe that tie hath to deal] wicha^ ? every one cries out againft him.

- I

Fodrthiy, And then this'{tromife is made good in this refpeft^chat tliey fiial inherit the earth, that is, they ihaL in;oy all they haveia qutetncit, and that ihal be better then great pofleflions^as in a difh .of herbs, they diall h^ve more quietnels thetithofe that have great tables^ and thereby ciiey inherit the eatcht whereas oth t men that are froward^ xb^Y Jhaye not theiif e of che earch, chough they l^vema-1 ny^ things chey do not enjoy them j but now a meeic man, Jie |iat-fa theufe of the earch^your ridimen rkat,.havemoft> do not inherit the earth,^lKic thofe inherit the earth that have themoft comfortable

itfe of things here in thife world

f " J

frmifis madftoMeekneJ?.

Fifthly, And th^n, they Aal inherit tte earth y .t.^. ^k»f> twill Iav0 ia deal with cntat.^

this AS thus

fthiy, ADO inco, wwy «*•* ««.•....,.— r"*~ I way, that others vriU love to deal with thton^. «tnusf kl^o to buy *»y ;hine, if I know t^je ij a fervane where Xuch a commodity is to be fold that, islhappiih, f>SQfaftowardtempet, I wU not go di^rc. andfhcrcfpii/y.ottr fhopkeepers think it yet ^Scb to have ferries fn^ffti. andof «urrifl| 2Sitibns» bwt novr i? a man Tuve a meek Soiriq, itSkirhLin W5 trade, in '^^fPf,^ •*<> '»^*l 2f??S!

Sere is aman fctvanr, q^ a maid fervant, • that wij be Kifli 4hd froward, and cannot agreejirh a-«5^ey wil not be troubled >^Jth themj tliey lay, Sbo^SvdWoubledyrichfuchaone? But now, tf there^ oMof am?ck Soirit, every one wil be ?eSy ?olBteri.in hinx. anS if he (hould after go twaJ rhev wil rather mend his wage? then let hiia ;i^ Ahd7o ii a match^. if oneb« to fboofc a wife, 5^'of32 firft quejftions he Wilask(if he be w,fc> is Scr Ihe be^f a meek totit though little portj-«« 5«he wil bcifUfe tomatch with fiicb a one that ts ^/meekSpUit and fo comes to inherit the eartUf ^ iS »«rv tiaveinne if he heares of an Inn, where. fh'^rlV^eS'ahdqttiet, ¥ wil^odg th^re. £J1S?£S tSt rhei^eople at fuch an Imi ate fro-5i|Sdpaffioaate.fc^il not come there. .^

^LifcitihatarewSdttotneekncifs, m^tfZw!,76« nKi foithGod, is there one of a meek ^'e»/^

Vr^Mmiier (ft^a^p Whaci are

there any chat ciie up in wrath agaioft my looek otm\ fatth Qo^p Iijril arHe co jw^q^cAt coikn dtem, andwiil betectibleinjik^ent coFttacea.! Aad when he .will be terrible ^1^0 them^ he will be! ceuitforcai^ktodicmeekofrfic^rtli* And IbdiA }^ia^<XptwrcLkyiy^h^^ i*7^ 4S. lie'

'txffdafteth uf^jtm^ becafi^ ^ tpukfd^dmm WihegroicnL A meek bo(W you ace ready oiiGay. thm, if 1 be meek^aod gentle, and ^at wrong tiuc! totfa^ offer to me^then every one will tran^Ieiqp. j on nie, No, the Lord will cfall the wkhaed <£wn cb -ctliegrotind. tf ebon hare a wieked proud ipitic, jc| 'h not men fo xnnch, \i ^d^rhac 'ti&% &cs down, Imt if thcru be a meric Spirit^ the I>ord wii iUfc cbee

SAnd fo in Vfdhnej ^49. 4- T&e Lond ju%s6; ffireih hfffeo]^, f!feml heaiitifie the m§^mri^ i atian* He will n6ton4y Cave diem, bite b$tt

'

themfoasco beaurifie them, for fait^h <Sod, ihdt tneek fpirks are-beautifikll in mine eyes, ^iid tkac^ forelrannot but do (fhem ri^t to bcautifie rlun

withmytahation* _ :

«

And again further^ nni/it.'t9« 19* There yoo^^aae •, iri6rherw,eeti)tom{fefDrifte^ themif,*

alfoJhdUintrea}^^jehrjoyinfheh0rdj ntfd •Jfottir andmeanJhaU reipyce in the holy cm oflfrOA.- Wnen yonatt troilbleaahi^Texedi tbeniedkonesftallce-

joyre, Ind the^^al inerfrafe'tliefr Joy, vAdinaeafe* v)^hc!trjdy in tfieLofd; wouldeft tbouliteii joyfiil' iilfe ?Woaldeft'ehou^i^j6yce inth^lord ? Wooldeft rti6tt%creafe^% j;6y iii .rt^^^ ^len be of a

ineek-fpirir.' ••.' -^ ■ -J > ...♦. .

iAt ^L«,-L-.Iii-^ «ijM.f«ijJ.»^«' J'

fm^^^deiSUiikHi/t

■Ml

m.

Lordhach afpecial regard to men and women ot meekfpirics •• Qatbierj/our fehei together^ yeoj ga ^hei together O "^hgeMk n*t defk^ y VtforiB Ofe dt cree hrnigforlb^ hifore the day pafiat the Aaff^ befor Aefierce At/wer dftheLotd4oWie:iffOnyoUf ueforetbe^ Sk^ of the Lords Anger come upon you. hi if he iiok^iayi fake heed rlut dfiy of c)ie W4f/«g(r i^ sfQsiiipgHpoiiyoM^ Mtbcc,!^^ the

ii0i(^.i^q^J9t^w4feek^che4or<jL: BHCwho^muft fedc the Lord? Al the metk of the evch^wby^ have wrought his judgment^ feek righceoiUhefs, feck me^eft^ icmay be you ihalbehidmcheday^ ;(h^ thirds Anger, as if the Qoly Chof&ottkf far, Ir ther^! be any people jb rtie world that &al be* htd w the day of the Lords Angef/ic i&al he the meek of cb^ earths and chejre&re do j^ou fcfekxheLord* You wU layV tuc the, tojr^ w prbyokcd. Oh,, but 't3ie]|«ord wil be increace4 Vyi^^^ Wel^ helfore any ropXe in the yorld;, ch6 Xord Til V^^ j^&^^ cp iem chat (eek him t^^iaelk^r a nation^ Thoii arc a Koward ihan or Vonian, and thou comeft to feek liiu, the Lord wiUnoc heijar thee nor bide chec> but ffichGocU if d^ere.^eahy inche.wor^ that (hall be'hi^^jt inaXIJberl^en^^ there'

grea|;reft numy/other^)^inn thatlphougbc j^d to iet ow thisgrice of Mlee^els^ 1 will give you oni^ ortwomore« . . ' i

' • J

J*.

• I i . J

•• • «<

t >

1 .

t

f

t *

1

V)

Odd

C HA p..

..:■ ; i .

- t I i

t t

t *

i .'.'

i

. »

AAA ii AAAAA4 -AAi,ri^^^^^^-*-^^^4

CHAP. CXIL

X. Chrifip^oi apf^ntid to bawajbecud rqftfitf &ffud>\> a/ T£v iMf^iiMhPJI ^mI in iMr

EIrft. Another is this, that Jefus Chrift is appointed by God, defigned to this office^co have ^-ciall regatd to meek ones^when he eomts to preadi the GoipeU, and fo are al the minifters of the 6of-pel, they are CO have a fpecial regard to the meek ones when they come to preach theGofpeL InljGi. 6x. That famous place dt theProphefte ofChrift^ verfe> i. ^1^^Spirit oflbiJjord'Qodif upon mf^ kr-j 'c4Arfe bt bath appointed me {t)Stt is Chr ift ) to preaA good tidingt^ to whome ! Tk) the mc^ M if Chrift mould fay when he came into the world, the farhtr fent me into the world^and I am anointed to preach good tidings to themeek, if there be ever a Door meek Spirit, know that the Spirit of the Lordnith (enc me, and I am filled with the Spirit of God to! chit end, that I might preach goodtiibngs to the [ meek, what an excellent grace is this grace of oieeknefs then ?

. Secondly, And then one more,and that is this, a meek man doch intereft God hi lus caiile, he needs not be careful at all in righting himCelfe in any wron^ that he hath> but God ^refently rakes his caufe mto Ids own hand, and this helps a|a]nfl any Qij«ftion againft meeknefs. Men fay^ Why aouw i put up wrong? I fay, theLotdj If thou oemeek^

> «

rfMlMiM*

excellent tfMeeknefe

Z71

jpcefencly makes thy caufe his own^ he comes in and intecefts himfelf in ic. I will give you two Teitcs itf &cri|icttre for it> one is in^(^m6fnr> i?. 9fifii9fi and Moron are Mgry.t^gainft fMo/!rA be-caufe of che Ethiopian Woman i^nom he had mar-ffied^ ic was cnyychac made them fpeak againft ^fts^ and they faid verfe, %. ^Hatb the Lard in-dtedfiikenonly bj Mofes I Hahhenot jMgn adfoby m f What Aaron that was ^ofes his mother^ and ^irum his Siftert and both gracious too ? And yet come to conteft in a bitter manner ? And what lay they? Htth God fpoken by ^Mofesy hach he not fjpOKen alio by us > WbA/« he hath got all the ae* dic> hath not the Lord fpoken by us as welasby ^cfes, Well> but though ^ofis wis thus fpoken againft by his Brother and Sifterj chat were godlyi and eminent^ and that were in place,yet ^ofes was very Meek for all chis^ he was not provoked, but then marke che latter end of che a« verfe> ic i»faidi T[be Lordbeard it, and at'che 4. Terfe> a&er the commendation of Qiofes his nieekuef s, it is faid the Lord fpake fuddcnly unco fMo/dr and ^ron, and Qiiriam, con e out ye three unto che Tabernacle of the congregation, as if God fhould fay, what is this Meek Servant of mine wronged ? 1 will not fee him wronged a momenr, che Lord fpake luddenly • The beft way co have our caufe uindicatedt is co catryk withHeeknefs, Then the Lord fpake fuddenly to 9tpfeSf %Aaron, tind^riam».JffXie'iouh all of jous' and Ve will tfy the caiuR^ what caufe there i$; for Miriam, and Aaron ccK^ak t^aluft ^o/ef. Welly laijch the Text, and th<; Lord came down m the ClQUde^ and ftpod in che door o( the Taberna* clr> and called vf^r^Ti: Apd ^MicJ4)tf, and cheyboth cmmc forch, Cpmeyejforth, faichGod, and let us £m what is a»ipft/l^/era' «nd faklihe, Iftb^bea

\

«»MM

MM*

The esiceiUrity^^f ^reknefi.

)

knon^n witd In m in 'A Vi^^ md wnll /^oi^ H»t0 bim ina dream, ^ySer^anty!cO£e^kfkftp^pAo^ fulinatl miniTIoufe^ t^iibhUnMUi^fpeakmoMA^tk TMytby even ^apj>air9hlj; and not in:4attpflKeAeti and the^militude hfthehord fhdl fftbebold. Habere-fore Am iwre ye net ^aidto f}^\^ agoing my S&^ ^fant^VioCe^i Se6how€<>dh<A6r(d^/e#3 9^ chat^was the meekie:^ r»iaLnup<>to tK6 E«vH^ aflboii as he vris wronged^ prtfTeiMj^^iw cilrch^ chough chey wottld have difgmced hiin and hindced htm ill his work^ (rhatisthe policy of Sirantooaft afperlkrfis upon inen ti> hituier their wark}but xioar marky God -comes audcalls theta to, accoimi, ahd he honot^ ^M^/the mo(e ^Jaiehtlie Lord^ bavtl fpokenco^aJfe/Morethantdyoii? V^^^ ^ lUTe, faich God, I^andmorechan to^anyPropheCt fori come to a Prophet) aiid make known my miad'by y iiion, and hy a drearn, iut my ^Servant ^ifei he i^faichftil inmy Hoiifejwhacever youplead igaiiA him^ whatever afperftons you caft upon'faaii, yec ^ofis^y he is faithful in my HouTej uoco him wiill (peak mouth tomourh, and the nmilitiide of the Lord fiial he behold^ 1 wil Apt triift any man tobe* hold the fimilitude of the £.ord hut only 9kfer^ wherefore then wete ye uoc a&aidcofpeakragauift my Servant ^Mofe^ ? Such a Meek man, fiicfa a godly man/uch an eminentMagiftrate ? 1^ then mndii more my Servant fBfd^, were ye not afraid toj ineak againfi: oM^rvanc ^Mefis \ If he vere a fAfo/e/s« publik^ ffian^ ve w^re not to j^peak agaiiift him, butmy.'Sorvafli^/ef, wtierefbrewereyenot afraid to fpeakagainft my SeirvancW^r See how Goddothmtettfthimfelfinthe ctttfe^clMiEetlMC arepfMeekSphntci; Andchen the debet Test it ki Vfalme^'iB^ 13. verfe, You fliaUfeeiatliefofiMr| part of che VfaJme^ ho# Vaniid was wronged by Lovers, tt che n. vcrfe. 9tf Lmota aad

k

TUexfeitemyo^Mee^k^ g7p

tends* fland a hcf^ from my pre, and my %jn(men ^and a far ojf^ iheydlfo that feel^ after my Lite lay fnaresforme^ WJdMpey that fe&{ my Surffpeak^^mif" chievom. thingsy and imagin deceits all Aeday'hrijg. ^ut I a^ a deaf man beard not J and I wa^ aia dumb man that oneneth not bh ^quth. Here i$ the Meeknefs ot Vavid^ fnark whkc Follows, Thus I wof Of a man that hearetb not^ and inrvhofe^ou^ are no r^r^ofs^ Vorin tbef 0 Lorddd I Wfpe, fbou wilt bear mej 0 Lord my Qod. I heac4 n<tf when they fpoke fucb aii£chelvous chlogs, I cp^k qocIcc of chem> 1 could iioc buf: ukenoripe ofcJiom} I could not but cpmpUme co thee of cbM), buc I heard nqc, I gave &o tevilmg imeqhes agAm, but I commicted al to thee, thou wile hear^ <) Locd my God. The lefs we do hear reproaches-and wrongs that are done to us, the more wil the I^dhear^ and therefore if fo be chacyou think there be any tl^iiJMg in Saipture, if you can lay jthe weight of your $ouls upon Scripture for yoUr Salvation^ O medi^ utc upon thefe Scriptures that I have fliewed to you for the cooimeodicion of this e:$Gellent Grace c^ Meeknefs, that you may come co Leartt thi^Gracr of Meeknefs o^Chcift.

'

CHAF.

f' -

The exceiemy ifMitehiefl*

a—<^

^'

db WJLWJLhil^^iMJdJdJl

CHAR CXIlt

• • •

The ^xciUency of ^Mieekjiefi continued in ^BigU Vartictilarfmore. i. Itkacamnncii^Qracef 2* It argue/iti^aignammoii§ Spirit* i* IVif^ dcm. 4> it gracm^ our callii^; 5* li gvif^ advantage agaivfi an ddverjary. ,6. 7£wre n doyly Vje of if. ?« It kgeps contimeal peace* 8/ hmakgseminetitinallotiTerifracejr*^

Here, are many other commeudacions o£ tbii Grace of Heeknefs^ I wil but tNciefly namt cheip chat fd we may come co the AppUcatJoa^f the Point.

Fktky Another is this, A^eeknefs it is a mighty convincing Grace, there is no Gsace that hgch more poorer to convince men then the Grace of M^koeCr^ it bath a convincing power, it is almoft impodble to ft and before the convincing power of Meeknefs, for therebv whatever men mayfpeakagainfteoe that is of a Meek Spirit, yet certainly their confde-ences will be convmced and tel them, that rhey can do what themfelves caimor, apd chat convinced!, whenasChriftians do manifeft that they are abkco dp what other men cannot do, then men are coo* viucedchat there is fomepbwer in Religion, and never cil th?n. Now when they fee them fincechcy made profeflion of Religion, that th«fy are able to put up more wrong then before, this eqnviocedi them thac there-is a power in Religicm, and there is no better way to gain men then by Heeknefs. We,

The exceBeaty ofMethuft

38

■■ ■ m\

I

think CO gain men by giving them ai go6d as chey biing, that will not do it.-4 h^ve read of onc^ that railing againft<PWB|^ ofMacedon, oni of TbiUpj^ friendb would have had him to ha?e puniihed him^ for he was the Rmperour, What I faith he, will ~ ou iiifFer iuch a one to be railing upon you ? Bat e would not liflen to his Friend, to ufe him harfli-Iv and feverely^ but he fends this man divers guifts cnat did fo rail on him, and ulech him very curte^ oufly, and within a few daies he comes to his frie^d^ and faith he, I pray tel me, what doth this man fay of me?Ohifaith he, fpeaks the moft honorably of he you that ever any man did. Well, faith he, you fee theal have been a better Phyfitian then you, you would have had me to have olixed hSm ^y punifliing of him, by forwardnefs, but 1 have done it by Meeknefs. This was the manner of a Heathen i jtnd indeed, thofe that are gained this way ar^e gained for ever. Perhapi^wben others do oppofe you, you will be forward, ahid let forth your wrath a-gatnftthem, and perhaps you may foe the prefent Keep them down, yet it may be it will ftir up more ftrife, but fup^ofe you get the vidiory to keep them down yet it wil not gain them toyou^ but they wil waite another opponunity to aoyou atnifcheif, but if you gain them by Meekhefs y 6u gain thenx fbr ever; you may pvercome one for a day, but he chat you overcon^e will waite for another opportunity to be as bad as ever he was, but now you have gained for ever it may be the Soul of your Brother by your Meek carriage. So Jofipbus re* ports of that 'jigrippUy though he was a wicked man It is aboiic the Minteenth Book of his upon the Jews Ahtiqincies, the Seventh Chapter* the fto^ of ^grippay chat heard one Simon a Lawyer that ipal^e very m of htm, faid, he was a Prophase man, and fae«nit£orbifl> and when b« came, come, faith he^

\l pray chee eel me v^hac ^ri^pa hach done f This|

[Sinion tiis induth Ivas ftopt, he i/vas able to lay

^itiothing tlien When hecome.coic» but falls down

"andd&iirespardoni and«/^^z^^pardonshinijand

beftovres maay favorsuponlitin9:;atid|>y this gams

the man to be a freind to Bim afterwards^ ic is a

mighty convm'cing^grace, evenfo far as Heathens

have had it^ and'their^ meekneft tothis ChrlAian

meeknefs was but as aCbrillaU Upsic to a jptredom

pearte, it was but as the oueHde^.butf very cptmji^'

' cmg aniongthera, n^uch more among us. '

Secondly. An^^^^QlF fs igrace that argues a Magnaniiiiou? and l£erpick' Spu^i^. ^'ou know whait thfe S'cripture^lauh; *p?at be wdt <>nj^rcomc^ tinf^^ UftroYi^er "Wdvioife that overcome^ ^ v^X^.,Now ic 13 a glorious thing for-afoiildler to overcome a CMf$ but one that can overcome h*s owa pajBon is ractfe valiam , ai||d bath a.iuore ^T^eUent Spirit rhaa 01^ tliat overc^pies^a great City. A^d io fome areacuits tliat are more hefoicail> are h^re n^eek aodgeiKJ^ than others are/ as theUohis of a more generoi|i Spiric then the Wolfe is: The greater any one is the more is he of a peaceabl|: (JGfpoIition^ 8c their anggr l^ooner paaiie()> ^^or itls enough to faldpwn befogs amon> aLionis pacified iif }^ou£al beforexr^^ boc fi6r the Wolf and Tiger^ andc t^er bafer creaturei^ they wiltear thofe that fal down before them^ bik meeknefs argues" a more Hagpanimous Spirit tha0

frbwardneCs dorh. . ' '

■ * , ... » • » •. ^

Thirdly/And'befides^ it argues more wifdonte than frowardbiels doth ^ in ^tav* 17. ^7. A maa of a cool fpirit, as the word is> itis a place that upon fom«f occalipa you have hadbeforej A Mntif underJmnMn^ iiffan excelknil J^ri^ik.h m cbe ViffMlofacoolSpirit : AJmffm^

. 7be txceUenCf ofl/kekHej?^

cfa^MlSpirii, your hoc Sptrics are aocmeaofun-4^rftaiuiingj but more of mac was fpoken when we «>pene4unco you che folly cl^c is ducovere4 in paf^-fioa and Anger herecofore. ^

Andchen again fiuiiierj tkis grace of meeknel^, excellency of ic'is in chis, chac in chac we do walk worcky of our calluifii>y niaaifefting meeknefs in our converfacion^ in che exercife of cnac srace we I walk worthy of cheglorious calling that the Lord I hach calledus co ; Ttiac place in ^phef. 4. che be-gjLnning ihewe8,(b much« Ttber0f(yreVm\y tbtprifimer oftheLordy btfeechyouy that you waUigPPorthycfthe ^vocatwnvc^bermfUhyouarecalkd. NowifcheEphe-fians fiiould fay, wherein Vanl fliould we walk WQrchy of che vocacion wherewith we are called ? HarkwhacfoUowesinverf. %. U^Hbatthnplinefiand ^eekpefiy withlon^pifferingy fshearing oneano^t inUyve^ endevourmgto l(fep the unify of the Spirit in the hond of^eace. This is co walk worthy of your irocacion« And doth k noc become Chrift-ansco walk worthy of their rocacioa > if you would walk worthy of your glorious calling, it muft be in low* iinefs and meeknefs, and long^fuiferiag, foAek^ ring one another, endevouriQg co keep cheiiniry of the ig^vit in che bond <^ P^ace, ttiis is co walk wor^ thy of our calling^he calling of a Chriftian is a g|la* rious calling, and ic (hould be che ftudy of al Cnri*^ ftians (o co. walk as they may walk worcby of thek calling, 0> icis a glorious mefcy tof Godco calchee 10 be a Chriftian, and chou ndoft Labor co ^alk worthy of this callibg 4 wichottt meeknefs, chofe chac are of frawardSoicks^^heydtfiiooor their cal^ liug^ Ic was a prohibit ion of Alexander 4ot cwo Chriftians chat were>wrangling pte4s|S0ft another, he prohibices them to be called Chrlftians,rbecailfe 'ahey valkcrd fo concrary'co che otampte of their

127 M»«*

this, a meek Spuit icis.pfie-ttu i^dyapugf %-i»a »dv«rfacy thai f«(;h »4v4iicage agakift his advei ];ic, by cbisiBa^aaeshecpai^sco itfy* ^B can fi«vee b<; a^ve ttigi v»«4uaUpeaiqh.of.p*flipMie.|i<^ gevth^m, I'willbecvcnwkhrb £4V« done chui aod Ehus, 4u4 (ben): cruly. thcrqisawaynot c cbeni, bMF^af%an4.»t)Qv^i;hei»i W«hthem, thuittiPinirtW^ W yout and.yoa-wtW(nFiV CQWa hiQifeif tiQ^UUv co«rardkyou, yoivfclf fiiDftiUy CQ^rtEds bw ep^ bectei; CQ be. 4)k>tq ck^ f ^

A94l(iyoug«calyouK adffecfvrii By ijwn chat aw Qf fK>w*pdSpi

■YWdvitbftl., y« wil*oibe 01 i^t^«ti«K«4p^eiicly£e#, w£( W>ff4i^^Mi€aBbiic Gofi^olCc y yaurSpicuqiiicK, and not be § fecciSuiefs, thiiTCKcbiheiaai iA^V. t^y caiWH vex ycm* «i «wvK AngeryWi y<mtliMik w yOHwiU^i^CtlHWiafftiai Uu JbusM^y yoHE a^cf 4ocfab»ic, & A«giy>ody» bwUyoubepati*

beiwlery«ii^ asdiytoutiayeof!!

Sixthly, AnitlMii,. iihe«3cea

' I ** r

7hetxtt^k«qi •fl^eekmfi

we cannot live among men buc we muft ufe this j grace of meeknefs. every day^ now that which we have fo much ufe of every cuy htchan excellency in it. As now the Sun hath an excellency in k, hoc only becflufe of the excellent ejfFefts ofit^ iHitbe* caufeof the ufe chat we have of k every day^ and fo bread and water, and other elements have an excellency in them becaufe of the conftant need tiiat we have: of them every day. Thei?e are fome graces that we have not fo conftant need of the ufe ofAemas this of meeknefs, I know not one grace chat we have fuch a conftant need of the daily ufe ^ of it, as we have of this snice of meeknefs, only the grace of faith,that muft fet awork al other gra^ ces i you have need of the ufe of it in refped of God, if you come down into your family, and havetd do with yoiu: wife, there may be failings there wherin you wil need meeknefs. Come to your children^ and you nave need of Meeknefs, come to your fervants^ and you have need tf meeknefs there^ and ifo among your neighbours, if you go to prayer you baveneed of meelcnefs there, when you cometa . hear the w6rd, you have need of meeknefs tbere^ I in evety holy duty, in al your bargainingSi buying and felling, in civery thmg, if meeknefe be not there^ every thing will mifcarry, except the heart be poffeft with meeknefs, and therefore it is a mod ^ cxcellenr erace.

S^ericnly, It is that grace whereby men and wo* xncn come to have fair weather ill the year long> it is a conrfurtable rh'ng to have fair weather ^ poii-' timie but two or three weekes togetherj and you know rainy \freather and droppif^ weatiier is very teifious andirkfome tottt, «hd we lay k is pi«y Hit weithet Ihoiild do any hurt, bat hoM^ where there^*mcekneft;nif«iily, tBei^isfair weather j everyday a! f he Svfcefc long,- and oft the othar fide] f

js mgk ^ ^ wiiere 11

fer^

%vhere (here is frowardnefs and paflion, there is n& ^ fiy weather al the \<^eek loogjaadrhcriorc the fcri^ ture fees cue frowar.dneft by ^ concihual droppiogj | iije^cont^fitions of a vcwman koi.k (ontirmal dropping \ inr^wj/,wea:fberyy/httc theraiu comesinandorops { upOK) ^our hed and cables, and every where as vou * fic5 It i; vejry; troublefome, Hut oh the Qcher ude, ^vhea the $uii comes, inat. che window^ <hci:e is a. f)irc^c pleafant dwelling, this is comfortable^ Many time^ you know the Suu rifeth vctyr fair,^ but iuainesmightily before night^'o inmaay Famili^j i thpugh there is a great dealoC quiet neis in the mor-ning, and there leemes to be a gteat deal •£ love berwre^ Husband and Wife^ Farencs^ and Children, f Mafter and Servant, yet what a ftorm is there be- j fprenight j but now whefcihereis meeknefs, there | jfatrweathefT contjinuesall.theweekiong, yet^ aU<J thcyeafloAg., 1

E^igfatly, Yea, yet further, by meeknefs we flial grow to be eminent in al other ^races,thus you havi ^inVrav.s- 3^* T[be frowardkan ahommaiionto, the Jjfrdy hutbiffuret is, with the HAteouu Now the oppofuioi^ oae would think fliould be thus, the. froward is abomination to the Lord, huc.his featt is^ic}itheMeek^ and ordinarily in the Proverbs ' it i| ttius, one oppofite evil to another^the froward is thus, but the righteous is thus, why doth he not lay, that the medcisthus, the reafon kthis> be-c^iuife al righteoufinefs doth thrive in a meek fpint, ^y of a^nian ot woman that he is crul^^ thriftlanJy. -qieekt aod al r ighteou&jdEi gowes in him^and thcic^ fpce .here rightcouihefs is put lot meeknefs^ And m^rov^ xif.^Q. Tjbe^ tkst art of afr0»ari bfoti f again ) areabofninanontofbtLoTd^ hutfuA a^^rt fipri^t in tbwwMkhh Might. Now th^.oppofi-Uioita^infllouWMTcbeeiitli^ fochai venedcJ

/-

lU txaUtiKf^MtikMp.

38r

m their yray, buc a$if the Hoi/ Ghoft ihould fay^

ic is all one to fa;^, a meek man is an upright man^

ameeRwomaa is an upright woman^ fuchas are

upr ight3 fuch as have mee)we£s, and keep buc meek-

I ncfs inthejr hearts-^ they are Gocfe delight* It if

obfervable, that when the people of 6oa were in

danger^ yoiiknowthac 9t<^/<>/nand< wereliiPt lip^

I luppafe al of you that arc acquainted with I crip

tare know the ftory> that when ^ojes his bands

were lift uplfrael prevailed^ and when fMo/arhis

hands were let down^ then AAmaUli prevailed.

Now why was not jiarons hands lift up, for Mofi^

was the Ma^rate^ and kAaren the preift^ ai)d one \

would have thought^ that «/4^ro» ihould have been

the praying man^ but it fecms when the people were

tin great unger and their deliverance was upon

[prayer^ ^ofes was the man that mult pray^ and the

reaionis becaufe fSfo/!*/ was more eminent with God

then Aaron^ and efpedally eminent in the grace of

Neeknefsj for fo if is clear. For m^Ufmb. 17.^ you

iindj thati^roM was of apeevifli froward Spirit

towards ^ojes^ but ^(jts meek, fo that ^ofes he

grew to out-ftrip rheHigb Freift his brother^ ini

meeknefs^ as many that are eminent godly meii^

that are tradefmen, they niay have a mimfter to

their brother, and they may crow more eminent

then himfelf, thus k yr^%yf\ltJMofes^ and certainly

cbofe that are more eixiinent in meeknefs, they are

more eminent in pj^ayer^

L

CHAP. CXIV.

r

■

" The ^Afflicauon ef &e VoUrkie ef ^id^fi in T[wo ^rand^ef. u In r^iW^ tixm tbiU waan it: wherein thelm^dimeras iff it are remonmd^ tbe Danger tuf frotpar^fi laid opefh ^^ ^ vain reafcnf for it Angered*

V - •

•■ ^ •

1 •

WELL, I Ihtl not proceed for rhe prefeoc anjr ' further in the comeadation of the gf are of meeknefsy what may be further fiaid^ may come in afterwards in the application of the Point.

Now therefore, having fpentmach tiibe in opening of the Grace of Mefkaefs, what it is, and the wonderful excellency of it,^ laboriag to fee it out an4 commend it to you, we cdhie to apply the Point, and that in two Branches*

FiiH, InrebukipgthofeCeQ^Ciilly Chriftians) that tu:e wanting m rnj$ Gr4c< j ft itfe.of reordieAfi* on <nd Exhortation, for many.thiogs bath oeenfaid Applicatory already in the opening of it^ now I ihall only fpeak ot reprehention* Chrift would havens to Learn Meekuefs, Oi HowfewScholhcs hath Chrift ifl the world? How few hath he in the Church > How few Proficients (atleail) barb be in his School ? How few are there that have taken forth this Leffon that Chrift would'have us Learn of him ? Little Meeknefs there is in the wcNrld, Yeaj Aiiiong Ghf iftums, where Chrift expefteth moft. I iuppofe by jrhat hath been opened, there is not one but hath feen already, came to lay his other hand upon their H^ts^ and fay. Lord, howfiu: I have I comefliortof that Meekneft thathathbees.

amm»

i ' Jm^tkentsofMetknefi. ' agp

ODcned to me^ cbte Chrift would have me to Learn

ofhim ? There needs many backer:} of tears of Ke-

pentance to quench the Fkecf our paiBons* O !

'/hatGod MTOfild eaufe you to fee the £ti1 of the

want of this 6rac;e> 1 have opened it very largely,

in flkewi0g> how Heeknefs moderates Anger in the

Enlefltasofitt and therefore need pot to inlarge

it BOW, but the maine thing that now is to be done,

is, to tak^ «way all the vain pleas of a froward

fpirit. It is true, yott have ihewed what Meeknefs

^, and Che excellency of this Grace, andtheufe

of tt> fo as we cannot but be convinced that it is

chat that we fltonkl all labor for: -but that that hiih-

ders very nmch this Grace^^ it 19 the pleas rhatcar^

mil Hearts hive againft k, there is nothing more

unreafbntble than mens ffaffions, and yet nothing

chat Men and Women pleadfor more than for ftheir

paflSon, they aiie ready.to fay to Minifters ox.

Freinds> Yea> toGodhimfelf, as 7(>iMfr did when

G<x{ asked him, JmimrVofiiheki»tUta he Angry >

If ea> i do vpeU. Come to any froward fpirit and

ij^ to them> IS it wel to be angry ? DofI thou welL

Yea^ After you have beard fo much of thisGrrace

ofMeekhefSi ifaoy of your neighbors fliould come

eo VMi wheoyott are in a paffioO) and fay, do yoU:

well ftUtabe-i^ this paffioh? I^rhap9> you wii he

ready to fey. Yea, I do wel, at Jmudf <fid, ntjfw k

would be-it vidft farther to exhort youtoBleek-

tas&'j, til £ h«^ caken awav th^lets andimpedt-

mtthti of chii Graee of Meeknefs^ whith are tl^e.

^^»iofmtn^Heartr. - •' .• - \

■",'..■' b(t£ds^ risiniecheyare pftflbftaee,- lbttt« irisia

tafae^t u a ..k:>.<« «!.»» rha«r#9i1* Kim- in AfheT thin0«

Imptdimnts ofMeekfuJ^*

i««-

I

r chey make confdence, & chey hppe chey walk clofe wicn Godi and jErequenc Gods ordinances,follcrw che word> and prayer^ gnd fafting> may^be^aadpray in their Families^and Clofecs^aaa other Duciet^cliey are care&l and ionfcionable in the performance of them, and there is notHmg thtfc God reqiares of them that they know of but their confciences ceis them they do what the Lord requires of chem^ oafy this^ one thing ot paffion> that tl^^ cannot help9 and We are ready to fay of men, 11^4 Such a man b a very good man, but he is of 4 hafty Spinc^ a very-gracious Woman^ but of a haftyfpir it. Truly, ic is hard to fay of any man, Yea^ lihal fhewyoufay andi>y, we can hardly fay, they are graciour and yetpaflionate, but for being rery gfacipus, it can be uid Qf no man, or no Woman, that they are very gracious -that are in on ordtiiary way overcome with paifion, but becaufe this is che great plea, that it is buc in this one things they are in

other things rigb( and weU bttc in this one thing of paifipn.

Now to anfwer this in i;his one thing, paffiook the caufe of abundance of evil, auger,it is a complex evil, it hath in che bowels of ic abuadaaoe €£«vil» there is pride, and felf-Love and ftoucnefs, aad Aubbornefs a^iainft Godj and unbelief, and^bun^ I dance of evil m the Womb of paflion, |pdtherefore I you cannot fay, ic is one. But then, fuppofeic were but pnei^ y0: ic isafpecial £ruic of rae Fle^cfaac muft be mortified, mQalaAiaw^ <.,. Where die Apoftle fpeaks of the fruits of this fleft,and the £fU ric,hecelsusi!n'attj[yey ^tareCbri^bawcmcfU the ^ffl}y vritb the ^eUions andlujh. You wil iw, Whatarethe fruits of the fleflil Xbar^lMi<»-""-ribed before at vcjffg, zo, tdoU^yjtptA^^,

\

M \

ImpgdinuHts ofhfeekfuff removed.

39 »

n

1

hatred^ ^ariancey emulatwiy vrratp, ftrife : W'tath and ttrtfe; thcfc are the fruiccs of the flefli. Now ^ cBfychdc are Chrifts^ have crucifyed rhefleAand che fruits thereof, certainly, where there is any finit of the j9efh th^t is not crucified, Mfhere there is I fay, but one luft of the fiefh that is mbrtified,there cen^wXy fucb a foul cannot haw any evidence that tb^arein Cbrifiy tb^ that are in Chrift^ havemor-cified che flefh with the affeftions and lufts,. that is, aUtheaiFedrionsand lufts are mortified, he doth HOC fay, all removed, but all mortifyed, where the lufts^f the llefh, any one luft of the flefh re-niainethunmortified, that ioulis not a raefiberof Jcfus Chr ift.^ You may think it a hard truth, but ic is a certain truth, and I fuppofe no Minifter of Chrift but holds iri the dofirinal pare of it to be a truth, an ^ this place in the Galathlaos doth 0iew ic, cheyhavemo.tifyed, that is, they have been willing CO put the lufls of the flefh, to a fhameflil death CO 4n:ucifythe lufts of tlie flefh, that argues a more jvidlenceciffpiritagainfitheluftsofthe flefh, then Itofayj they had morc]f)^ed them; asic noted the defperatehefs of the Pharifees hearts againfi Chrift, that chey would not only put him to death> but cru-» cffyhim, fo every one that is in Chrift, hach chat deiperate hatred againft the lufts. of the flefli, that jhe puts it to death, by the mofl cruel, andpainfiil ancf fliamefiil death that may be^ that is another anfwer. t^ But fmther, you fay,this is but only in one thing,

0 ! this prevailes you acknowlcdg : I flial now fliewyou, what a dangerous thing it is for this one thing CO prevail, that ic is this one thing that is the moft oppohte in the hearc of a Chriftian, and 1 wil| give you thefe feveral demonflrations cf it. As

1 Firft when (Srace comes into the heart of a Chri* ftUuxi ic JDhews ttnco him his own Vilcnefs, chat is the'

dangerous to he without Meeknep.

i kaft ehing ic can do^ it difcovers co bim wha^ & vile^ ' wrecched Oeatmre he is> a. fire-brand of HcU is bi^«lf> aud now defer ves for ever to be caSotf&j^ cbe Lord9 and to be trstmt^ted uiu^r FoQr> tius Gr^e do h io tke loTVtfff degree : now thsst u no-(huig more oppofite co tki^ rhas a firowacd beatr > « froward kearc \s a proud heart, it is from pride ibac thou canft bear nacroftesac alL

Secondly* > The firil^ Le£fbn thae Cfirid teftdbccb ibofetbaccometohim^ irro.deayhilnfeIf: oowif (hon baft not learned that firft Leffon^. how canft rhou £ay, chou haft <3race ?

Tbimlyj Grace inthemeaneft work of it^ makes lusfeetbe'tdfimte necfd it ilaads in of^ercjr^ aod caov this ftand wit h cha^c I Can a fro ward pafliona^e beartagahtft tko£e that crofs thee^ ftandwixb cbe dieep fence of i by own infinite {ieed of mercy ! Cciv tainy, that foul that doth £6, muft needs be of a meek 'foiri*^ and wJierever there is any Grace> that foul doth fee this^ and is ienfible of cms«. Bir (hefe will? likewife come in, id thd Means that we fiiall mention aga^inft frowardneis of heart cfictr-wards s <^ly I name rfaem n(^w, tolbew haw !»-compatible the rtigning' paifion in mens tuattt is withGracf.

Fourcbly^ Grace fubje<As rhe heajx to God, (be main workof Grace is to bring men to the WUt of God} not to make mine own Will the Ku*e of mr A^i<»s: buttofubjeAto God^ to make iiis WiUr (heRu!eofmy.Will^ and his Law the Ruleof id)f Aftions: This is the genuine Work of Grace % the, leaft work of Grace doth this where evet ic is. Now a^pafltoaate fpint is the moft oppofite to ckis ebac^ caabe, co che lubjedion of the foul to God^ toi make the Will of God the Kule of his ownWitt: when rhoii' art in thy paffion, andicowaidiSfieVH^ pec> there i^ nothing bur,. I wiU» «A( wtti Ji

'Wmmmmmmmimmm^*'^

^49^€rm tfkmithJHtJ^kmfs. 3^3

wbttttU the wti of fiod^ycmr vil y w make €o be cfae Ride of your owvt aOioaSi cfais is'the moft oppbfite coCodthaccanbe*

Fifthly^ Grace* whereevetr ic coisnes, makes the Heart te favor of the Spirit of Jefus Chrift, cme Grace comes from thefpiritofChrift, andthepe-forefiicha ooe nAift needs favor tk the Spirit of Jefiis Chrift> and nothing more jonpofite to the ficaotof Jeliis Chrift> thm a feoward and paffionate fjpirir> I am Meek, faith Chrift. and what Grace doyouiee flonein Jefiis Chrift (if youRead the .Gofpel} qiore tlian Heeknefs) And therefore Mewnefs makes theefmel Saivory4)fJei»s Chrift, chou foielleft ranke if thou haft not Meeknefs.

«•

. 6^1 If there be Grace in thee^hen Ic brings light into thy Soul^and giveS'Chee Heavenly Wifdom, chough ihwheeft never fo weak ft fpohUi before, it makes ahee«C3iild of light,and gives .thee fieavenly Wif-4omviiUt now there is notnHig that hath more £61 ly init than paflion;f oily appears in none more than iti rhoCe that are paffionate^aow whmre doth thy Grace iy allthitwhite i Truly«* one that is^^cions, 4ind ^pMfeiftth Reifgiori) one would wonder where rhe^ ttracelies* Yoawillfayi^lieybear the word, and go caDiicy with Gods people, I but if Gods peo-^tb Anger them, they are froward, andpafllonacr, laad ihcf'MtYi I but though they 'pray, yet they ^mce fill of paffion, aiidrtfere£GQre, Ifa^JR, IwondM mkc» th^ir Gra<^^lies, Mdchetefose ff there 1>e My 0ichem,'k is likealiStte fparkof Fite tRa gretc .4eal of afiies^ one cbac contes in the morning to ttakjB^iFire, Rakes in agreat deal of Aflieis, adndat Iftft aods^a Uctle>fparke<^'F:}ri^: it may be fo whM^i^eoffle^oa'pftaionatbinitn, thoiighm^^ *' MM, ^tr^may^rak^; attd'rkk^i 4ndp[#rfi»M at #ld a lirtfe fpirk ofGtiAe) 'bwruadef A ^eat <leal

I

Dan^rout to be without Mtehnepi

of A&ie$. You will notlHuilc that a dnuduni hath any Grace, Why ihould you chink thu one chat is drunk with paffion fhoulahare Grace i I do Bot fay, but godl^ nien may have fome paffiou in cheni^ hue where ic doch raigne^ there ic is hard to difcover Grace,

And further, to ihe^te youchat ic is oppofice co <9£ace5 that which b afpeciaLComaiendacioia of the Gofnel in the Scripture i&chts> that it fhail makeche I .Wolf, and the Lyon, ahdcheOxe toliedowii=co-f get her, that plade in Ifau %• 4^ where chettnies of the pranuie of the Gofpel is fpoken of, Wi»i Chrifl: Iba^t come, Vejbalju4^ among the fiatwnr3 they Jhall l^edt their Swordr intit. ^lov^fharei^.^nd iheir Spearef into pruning Vookj and TiationfoaUmt lift up tb^ehef agdinft ^iation. i^mncUnce of peace in the times of che GoipeL Andfothac-ocher j Scripture where/U is faid> .Tlbr. Wolf^md ibeLuA jhaUltedepmtoj^elbiry; ^ndf^ed ant ivi$h anotherj and the hym^Baite Stra^lil^Me Oir, Thac is^ the Qot-pel ffa^l meeken che Hearc$:of men, the difpofitioos of men wheceever ic comes. Now if cnou Inft Grace; the Gofpel hath prevailed in thy Hean>iad where is it ? What h^a^ the;Gofpel <lone» if ic bach not changed ^hy froi^ardiHearc into Meeloidbf The Gofpel hath not had that fniic in chy Heart if chou haft noc Meeknefs, for ic is noc only becanfe there is fome fin in thy Heart, 6>r that Mideed loa and Women fiiould not dP9 9l3vaies cal cheFotta-datton into qu9ftioQ>: becauie there is fome fia> there may he fome Grace chough fome fin tbide^ but this fin, Ifay> is the moft oppofice of any fia^ and if there be any ching whereby one may cai Grace in ^ueftion (eiccepc ims of purpofeanddt* reftly againQ: knowleclg )(I know nochipg wiicr^

i^a.inftnmftycalGra<»;aioceintamwftiaiib ihea lor a FalQoaacie freward Spiricb analghwymcbt

(ifinsfo

^oimds why ic fo a]^p|eare$y and iberefore ic may fxStly- be-^ery fiilpiciaus whether there be any ^^pace or no wherexhere is this c<mftaQC raighing; of ms paflion itfthofe chu^ profeft chemfelves co be £hri(i:iaii$«

♦ PLEA. II.

I • • . • . *.

And ftitther, &ocher plea is chis^ but I am wron* gedj aifd the caufe of my Anger> k is ;uft^ and woiild you noc have us Angry when the caufe it juft indeed. Now to chat I Anfwer, chat the Scripture indeed in fomfecafesdoch bind us co-be Angry, yet wheu'we a;re Angry with our Brother, ic would hardly have tu Angry witb higi a tmoil in any cafe» VBL^btMhi $. %2. Whefoever isAn^ry voithhis VrO" ther vinlhout a caufe jhaU be in danger offhe Judgment. I bttc fOmepjffionate people will fay, I am not An* gry wicheuc a caufe but Upon juft cauft. Ire-^JiitmhtCf Aii^Hf \n his^i^. Chapter of Retrada* ^aSonsy henien^idns this Scripture, andfaichhe, m Aftcidfic -Copies ill the Greek Teftament, thefe words, WitboutCaufe^ isleftout^ and hedefcancs tq^a the Text, faith he, we ^e noctobe Angry with our Btmher upon any caule, but^ faith he thofethac are Angry with fin, are not Angry with their Brother* Anafo7er<>m, he faith, thatinan-^ ^ienc 6reek Copies thdfe words are Icfc out, be-» cwTe indefed people iHould cake heed of being Ai>-tty with their Brother in any cafe^ chereis fomuch danger ia the paiBon of Anger*

But I anfwer fiinher. That a fufft caufe is noc enoi^b for a juft Anger^ chere nuy be juft caufe, j andiyec my A^ger unjuft,cheremttft be many things ^ ^gatoiaakf'aiid Anger, there muft bei»any in-[wcdiems* ittfrmeawce« andiuft proportion,. an4

writhe enoMWg^: fSif^Y^i^^^^fS^

' gre»c foulfiy fot xaoa .tiid Wonieii co €nmli» ctuic i mm luftljr Aogcv* becanfo I have a juft caufe. Therefore in ?pA»e»78.SO. hkfaidi bemadeap^ to bh *Afiger. Now «/{riys ^Sfmtamff he£aich^chat he weighed his Anger, chet9r4 when he is An^ he weighs his Angec^ He weighs a righc pcoponian rohisiUiger* Indeed* as%pjs wich Apochec^xiesy when chey ace to make a compound Qt Fhyiick of fame chings chac ate very violei^ciatl^ek^perici-onsyvery ftroDgtChey had need w:eigh cp a dramjChey had need (O be accurate, chacjchey do iioc put iaoae dram more chan thejr ^ouldj ichev may kiU aiMo, a chey Aoirtd % and ic is boc enough foF the Asocbe* carytofay, I put in nothing but w^iat theniyfici-

5 tn prefer ibedj I but if he piit in more tha^ brwD* cribed^ h^jaay be guilty ol miiirderj be majtU^i it is but two or three dcams^ l^^ ii| other cbingi ic 4pigbt have pa0SKi> but in this it may kill aAan$ and fo in this tiiou hadilr need to w<a^ thy Assets CO make a proportion betwee4 thecauCe and cbe Anger,

Fuitth^r, Tbouiayefttbei^aafeiisJHftj, bw vim doft thou Judgit to beiuft ? Qoft thw jndgk cobe juft before tl^ou art in thy pafljkm, or vben cbou artintfaypaffion? Do you before your paffioaad-vife and deliberate about ir, and con&dar» is cbece caufe for mc to be Angry^ At^d hovr ht oiigbc ltf> hcAn^y? AAdisthere caufe firoai God tobeAih gry ? Were your Judgments mia^mtA (iffbrA war Anger rife \ Did you forbear your pailion cilyoit wertableto Judg? Many people,, when chey are fttrrcdup in a pamoni they wil.thtfeforeitbinkdie

caufe to be juftinrcaufe tfa^.UiS Am^

they ilipuld be Angry becaofe im bijbfecv chdr.

Anger cbey-Judged ic to bejufi^ icisrtff ftUMil

■—^—' ■■■ . ■■ " I ^ ■ > 11 I,

f^akk ^afonsfof Anger* Anl»ered,

thac our judgment is before our paiIion> buc afcer* wards, and chat is feldome g dd/

, . . • • • ■ ♦

Arid Further, When can a Chtiftiaii exfefrife

mercy, but when he hath ajuft caitfc it be Afigf y i

Ifche caufe were not ;uft> then you bad no objeft

for ycur mercy, now G6d cats upon you to be liier-

ciftil, to foc^ve your Btorher, it you wil never for-

gke when the caufeiSTuft, when wil you then?

i^ere its noplace for forglvenefs, therefore when

.you apprehend juftcaufefor Anger, think, is there

nor now a place for mercy, andif y ou would weigh.

thefe two when one harh done you wrong, whe-j

ther is it better to taanifeft the ^race of metcy,. or

the rfbfticm of Anger ? Which is befl^, either to

■be angry or paAonite ? Imuft be merciftil fom-

|4irmes, attdlcannever be merciful but when I am

wronged, why therefore not merciful now t

And further, Doft thou plead tboii are Angry, bttauit thou hail juArcauiel How ofcen hath God juft caufe CO be Angry with thee ? And yet he fhewt mercy, but now thougfat^ie^oiufe be ;uft, yet thou niuft look to behave thy fllf juftly in thine Anger upon rhts^ft cauff, there can be no caufe gi^n to 0iake th?efa to be.Angry, as to make thee Ca: againft Go^,. th?re is never any fuch juft caufe to provoke thee to fwear, nevtr fojuftcaute to make chcefoAngryastohinder theein thy Duty, in thy prayer. Yea, Thdftgh there* be never to juffcauf > as cfaouc'nfthot at the fame time go to Prayer, and prray for them thou art Angry with, Ifav, pray4(C them, thac God would blefs the inanifeftation o£ dttneAnger> thenthe^uftnefsof thy. Ciufe wilLnot te fiiffictent to plead before t&e Loi dt

PLEA.

f^ain (l^afgnsfor An^tr Jnfwend,

1

PLEA, III.

«

' Thirdly, Another Pica is chi^^ 01 buc^ icit my Nacure, lamof ahafty Naturei will anocher fay i indeed you ceach us co be of meek and quiet Spirk9> f ic if good it I could, be to, buc I am of a hdSy ¥U^ j cure, i am willing to do what God w<wUl ha?e mc^ | faiic Che Lord knjws, my Nature i$ fobafty cliaclj ckimot tel how to help ir. This is .generally c0b I Flea of al hafty Spirits, and fo dead for thenoicIiir»| and their Friends^ indeed Aich a ooe is hafty of Nature, aild fo make that a Flea for all the wicked-nafs committed iu Faflion. ^•^

To which I anfwef, what ari^ thou hafty by Qtttce ha ft thou a jfr oward heart naturally, chenthou iiailj a nature th^t if abominabh to QoiL I^a^^eyOHttvmi fcriptures before, in Vrov* 3. 32# And in Vr^^t II. 20* Ifav, ait thcuhaily by nature? (hen kno^v^ that thcu hair a nature that is abominable co God^ and therefore do not f^fak of thy hafty nacuire by j way of cxcufe, hutratixif^io'accufetbyfe^marefifrme fcripturei^kh, the frowacAlteart isanabominackM? CO the Loi d. And ag ^in, Arc thou baft^r by naciirc! \ icif not that nature that God made cheein» God^ maddcnan upright, God made, man after h*s owa image^ like niuifjf^'and God isjlovirtowrach, u, I the Glory rf God to be flow en wratk^ fill of mercy, and kind .efs> and gentlenefs, this, is Gods na« ture^ and God made niap accordiisg. co bis own ia^ age> c.rrainly therefore, th's nature choufpeaktft p^^s not Gods nature, that which thou utyeftis thy nature, is n^hing buc ihy ordinal corrufdoa^^ and tlxreforethefcrij^refaith, mfanu i. ao^Tbei wrach of man acconaplifheth not the r^^eoufiK&cf| Qod, and is this any c6mend*tion ofabrancb^ cfaacj X hath a co. rap c root} ihou ai c £rowatdi and cliy 9\

•v**^

~r ^

>«ia«-

3' malcorrtipcioais inche ftreitgch of ic, tsehis any leiUDg o£ the evil of che root chat ic liach a rociea bcaochf Anifo here IS a wicked childj and this child hath a wicked parens d )chthis leffen che evil of che. child i And fo, here is a paffiomre man, and be i hacbapaflioaice nacure, now for thee to fay, lam oocoolyoccafionallyfcoward^ but I have a di(pofi« cioB CO be firoward again, whenToev^er any occafijn it crfferedi whac a ftrange plea k this i you would chink it a ftrange pie ij if a chiefe ihould come before the |udgt and cfaere he is aauftd before che judg^and be pUads he muft have favor, and ihal f ay^ I coofefs my Lord, che thmg is dene, bud have a naiure fo cEI]pofed coxheevery^ chat 1 know noc what co dp, wonUdbis be a fuftcient plea ? yes this is the plea b^ofe God> thou arc froward, and thou arc hafty, lotfl pafiionacc^ and it 19 thy nature fo co be. And Co^focMttcdiet, one riuiders a mm, add when he bachdone^ he faiiA, f^ hath 4 murderous nature, itrhy, this is thy plea before God, Lord I hav« done his wickedneu. and Lord, I cannot but do k eve-y day mocq^ ana more^ it is my nature \ k it worfe xxhama nature evill, chaa cohave a thing evUl at-ridtBtally, as a Toad, we hat e ie becaufe it is naca-ally povfonfisly So rhou bting fo by n^ure, ic boulduideed be chy humiliation, the more thou liouldfl: go and lay ic upon chy^heart^i. and fay, lord,! luave been over cone by paflHoi^j but chou 9]?ft i have a vi£e natora, thac bach been overconie gaimwdagaiB, aadctvercpoiebythi^vilediAenv er. '^

Butbcfides, I have this more to fay, chat if rhou | aft nocfainc more but nature^ ihotf (halt never go >liea*ao, Kiaift chounoitaiDg to o/ercome chy na-mT lfshou4>«lB(flfaGmHif man or woman, chou cc lK»n»agaiiHmadeapiffcaker of she dKinenature, >«he Aipaftlci^Aikiv^ every manor woman in the

tm ■■■

400

yaiu ^dfmtsfBt Jb^ Jnfifein^*

I

I world, that hach the letft i^gte^ p£ Gr<)ce^ s^'nuufe pari;akerQ^thedrvip:e^^au\re, upw t^- div^ii^ wmi. ture, chat P?e*^)iS| cfa^ .r^igjif^.afi^'ClHt'f aiesiB che, heHrc» a^d cherefore toplcaid nature, kisas muck a^ CO fay,^ that 1 am yet the Child of wtaib, /#r ky natnreweareaUtheChil4renofppmtb^ aoIheiisof Perdifcio(i> aqd fia\es to.Saran^ i£choufaaft|iocfc«l^ but pature; and.therefore, Oh tjptoc ChriAiand i)frould never inake that plea tOiiky, k is tbrariii^!

cure.

'

PLEA IV.

Fourthly, Another PjeH is tbis^ Thtti?kkfii|i Ancicxedtothis, it i^extream difficuk, k is ejc* cream hard to {mis by wrongs, hovcaQwedakr we are but Flefli and Blood, we are. Flefh and Blood, I ftiaUptit thofe cog^her, and how ace we] able to be of fttch quiet and meek fpirtts when wc are wronged ? .

For the Fir ft» we are but Flelltand Bloody I but yet, you !lre reaXonable creacurit, you are not beafts, you have ReafonKO RuleFleik aad Blood, | you are not fle(h and Blood, as T^er», & Bca$Mfl<^i Wolves, and Dogs are,, but fome^have iiidiFle&{ andBlood, as if they had only D^ Flefli, and Blood.

Secondly, The Heathen were FleftandBlood, and yet they moderated thek Anger more than! youao, and God may bring them agaioft yEOBan-j other day. I

Thirdly,. Are you but Flefii andBfood) you* may makethJs an Argument aeainft ally one Anger,' What! ShalvileFleikand^odsakefoaniicbfqpi^ on it, chatifitbe croftiaanythJtigt fly iu rbe*Fact of God and their Brethren, ^md croft Godswiii^ What I Shal Flefii and^leod do clus? YmikaiM

^^^*'?Jf^^^^fndiiitkb>iBU{k and Blood

^^jife Oiy Gt^lj^ ttoAv, ana Argument, doth *"'r'vSof YouTcS/youi duft, and

^fJ<^.V5VSS*cS«%area^ -

Fl«fli«ndmoodftalRwe?c^Wff 6^

not l)« Xoj€XceU?ne,a grace w?re « """^ cole.

>. .^ •.» _ •-, ■'.*

.;»^hi.diy, lys Tm^^^&^ "^^ b£|,dbAlicA?i«r.d&9«^J?^^«fffi

Eeaccd tl«m noc '.;Ssi^:m\ii^i^'f ''^fgij^Ky 1

!*»■

i4«taiiM«aHi^«iMnM-«iiM««M|i«»

4da P^<«» ^(^^ntforAn^ jk^ttk

, _ g^ ■■■!■ I I ^ ■■ I ■ ■ ' " *' ■ , '■' ■ ' '■■■ ^ '

migncynAiA<M««vtf!rtomey(mrpaffion, -boc cry oDce and cwice^ tiia^«ui ^^iu |iad fo fwtecncfe m your S^irits> thtt yva<*4lMift^ikdtt fo much Dificuk^ almoAa)lfthew<fes-Qf^odl iifciii are fo, as vc fhal kt a{m:waif4t tfaeLoM Wiltki^ I vhenwexometothe^erCe after, ^SM^mt asi^J mA my bitrdm k Ugbt, Etren this Xotkef Chriifclfcj ctfre. aj veil as ^U other Yoate* ^ • -^^

Andfurrher^ you fay, k is d^fficulc^ ycNi xi ttiore Bifiimlcy hi your ^gdr a great deatUMa yon ihouldllo m Meekuefs. ^ ^ a nocable fpectli aStiecai Ofaliairhije/ k h M It^ty tl«g w OMF-fer sM beut, ^^r»,tlkm Ixkift (ffi^ h^ ^h^ la ctxttfei' tliat'catc^VA l>bat^hnaigy,^bac <Js«!Ue -to^ear ^ath t liis alj^aater imrdeir cd bcaif %k«lu iiie&. eo bttt "v^dng, cfais a Heathen mkii ettm fivf-1 And if you examin your own experience yMViil £udit« YouCaya you cannot bear wicBg icisfo diifieal^, YaithSffufc^i ch6u U^i^bateiiardifcQl. ty you find in bearing wron|^ ,chere^ A4nbttr4en in the diftehmet then xnpotrtft^ upTli* wraqg, dMn in bearhig or thie wtach; andi apppnl Poyinlti

yourexperiencci yctt<:anQOC|mc.up fticha afceryou coxmdtb youriclVes^mifk yi^r tcM this queftioh^ ^p'Jfe Ited ^v^ thiPWtcng, k-not beenmoteeafieto the than <<^ ^iftctaiper nq^ own V Heart} I am perfwjided you wooid bme found ita grtet dtearl more Mficscheli yen did m your paffioti> for ihoitfh Ifn and WMmi arillJHii yeildji ybcxbeyihid|:wirpa(rimUottbki^^ another tbiit ^tr uj^'%Kt>n&' dbtti aoc iad •€!•« trouble as hetnat dont^^uc m wj^oitg>aidtl tonfiderthis, tbeftoirardBttis.of my HMUxtfK wrong, God knows it»' Iftel tfvett Aeal m croubfe in cbe paitton ot^nry iiattt4lMirI#M«M have badin tilt very wrong kfelfc ^^'- ^ -^ ^

Tbive tie vmasf oclm Pleat* A$ yon wouldeount OK^aFooly aad ii would k«r<tea ochdrt in wicked-ndt i£ cb^ iiaitld bo^lec ilone; for the Heart of isuwts^letofittdoUcPleastofadsfie rheirlqftt, I Jbjuc IcHopey^u Atl find the vanicies of c hefe pleas, widif God w«aldbiic {bbldft thu, chat the Fig Leaves ««y be takea away, I Hope abnadance of goodmay oedone»andtt wlUAtrcner us to be good Sel^Uariintfais Xdrcni* to Leacn of Chriftcobe Meek asbe was, .

J) .1 ,. 1 . J • ' *

' ; CHAP. CXV.

^ •

2)jvm etkr V^tin 4%Mr ftr iNwifdrr^tt vAnir

t • * I '

TO.pr«c«edimco fom^ 9ih^ PlewcJuK.paffo-^

iPI^CA. V.

» r. ••.,';.

|?j£ihl9^» M'9'(h9f. Fka iscbis (which it ommi litis,, gr«ajc«$ of «U> wd tbae poAontte Heucs^ chink.flHS.h»yp{Da6r(C«£Mr;€pr tlbev£eJmB«iii)i4ca, MovokedC and if he had noc provokied me, I ftould

^^^ivl aoUNPig fiqr oeiAhopCfr «xc<eiJ^ I ^ pravi9* I$e4>«ii41cisjcb«ir€i|)aic<hett{;hatd^ provofie mcf,

y^amoi^!ilaii)»^^ ^.le»{hjv mnnf 9f y<3H bav4»

imfp; JMIti! (>ni»v «MlyoHb«re «U ik«x4 k « (op»»

lT.

J

^4 Wm'^^^wJQK^^^

jaowi I befeech you lay it to iieare^ nehtt I Hiall i3y:inwByx£^nii^citothi$y aftidi fo of the othcr^ ihopeMTdamUJiutlla^li;jhem iK>fkc<rc^• itid lift up ycue Qciarts; tOi.God for. a M^fliBg upon rboi^ thcfe irtU be takesiitaway^ knd If tlkefe pl^^' be ct-ken away dbe mouth of .chefi:owar4 U KOpr, and if fo^^chen cbe other ufe that comeskfter for the coft-xhaion.of aU,.to draw /our. heart$ to mee1cne&, that wiLbe mighty preiraleac^ I cohGder whas IM^re to anfwer for tnis of being provoked*- • - i •

Firft, There were no need of the Grace of Meeknefsy if there were nothing i^o pfAyoke w^ we ufe tp fay^ the Devil isgoi^ i£ to be he be pleafedj fOr you to think you are nieek^ when you are meek only wb^ y du iure^feafed, that is no meeknef$9 the-Devil can be meeic when he is plea* ied, now is the time to exercife nieeknefs when rbgi^.an; .0raviAedf; fio,chat, for thee to fay, thou art ftoward 6nly; nifada thou.:arc provoked, this is as much as to fay, I am not firoward but^when God cals me to exercife meeknefs. For evii''Wh<^h^tt)ou.-a[rt provoked that isfheiMoopr time to exercife meeknefs. • AG^iy min,^^ nc. firft Vfalme^ is fatd to bringforth fruit in due feafm^ that is the excelleticy drrrue^Grace, to work ia ^ due feafon. and what is the due feafon of meekneCr, but only when thou art oi^ovoked^ that tt^e^feaibii 6f it and every t hing is b^acit iftiJI icl its' feafonj^irid fo wk)iAdt1^ii? eradd beibeaueijGBainib fdro4-^^ '^^

-iSdcividlf; I^isikfiMi(i£>i^^iW- taiiiaH »««,*«( putofl'their fin to thi-tehim4ctt)n,: ^o'^M<i^jW themfelves aiidthiirictoWBff themlt-of di(£ir fk1yahytt^6evkU 6ik, u^nVtenf^radoii:-^Ir

chat are very carnali, when they have'4ofle'

tktf ciy oixfy Oh, this wicked Devill that tempts them! andfiKhUQctCuch thatcempctbeni> fo they will ever puc ic off from chemfe Ives,: and put ic upon another, whereas chofe that are truty grac -* ous, and of render Ipirics, they are ever ready ro icjiarge chemfelves to the utcernioft with any ^vill, ye^a, chey will rather charge themfelves toonnucb, than too lictie: and therefore you fhall find, thofe that have tender Coni^iences, that when chey havtf any dreadfiull injedions to evil, to ciirfe God, they charge their own corruptions with it, and think chat all of it arifeth from the wicked corruptions of thete hearts, whena$ indeed, many times tliey are no other iiijeftions than the Devil did caft into Chrift, hehadno(inataU,atidyet theDevill caft in (uch tenaptations tofinupon him« Andfo in the Sainrs of God, there may be fuch hideous, mon* ' ftrojus things caliin by the Devill, that are the Devils fins and not theirs, andyee they ate ready to. charge their own lies with it.. Mark the difference, fome will charge corruption with all, and others will charge temptation wichalL A carnall hearr, is fo far from charging his corruption wkh that chat comes from Satan only, as he will rather free himfeif, and difcharge his coixuptions from that chae doth arife wholly from corruption, and from^ no other principle: though there were no temp-caion, yet for all that, certainly, his. corruption, would De enough to <:au£e fuch and fuch evils thac; he doth now charc;e upon temptation. We had need uke heed of this, iris a fubtilty of the Devill, CO hififder th&humiliation of our hearts for fin, to makeusbeleeve, thap it comes from temptation,! add not from corruption; if we examine our own hearcs we ihalj find, that ic is our corruption rather Kban the temptation (hat doth caufe this diftemper> OK pafldon* 1 remember:Liif2>^r in his Comment up«

MM » ^ » '

nn-.

-ti

J

CO him itx the time chac he was a Fapift • And fairb he^ this man, he was mightily overtonie wich faili* on> and frowardnefe^ andhewasfovexcwichnia* ielf> hefawcheeviliof icj yec because he rhowbt chafe rhac he lived wichal were the caufes of icj chat they gave liini ftich occaiioas> and fo ptovoked biA lo ]r> he refolved he would leave aU Company, gj»d go and live in che Wildernefs^he \^duldbc ficeeftom all cempcacion^ he choughc che chief caufe wat ftoio. che untowardnefs of iiidi that he lived amoogj Md that he might prevent fpaffion» ht would go 104 live alone. And livingalone in the Wiideroef^ilK wen,t to take up fome Water jn a veffcl,andb/fowe accident the veflel did turn afide fe f^ ilc the Wmwi, he was in an anger againft che Teflel & took che vef-fel 8c broke it all to pif ces^ whehh^iiadbrokdiir al in jpieces,he besirs co thinKcimi|DOw Ifee ic i( acc my cemptacion, but my corruption that makes ine f iowardj now I fee when I am alone I am frowardl I choughc when I lived among Companyj that w« che cwfeof my frowarduefs, but now i live aloDCt I lee my 6 owardncfs breaks out^and therefore Ifee ic is my corrupcion, and upon chit returues again to live whece ke did> and lo fals a ftudying co morcu fie the corrupcions of his own heart, and acknow* i ledgech, chac the diftemper of his pallion ctfw J froni che evil ofbis own heart. And chough ic may be many of your choughcs, when you liveiafiich I family, yourhtnk,if you lived alone youlhould bequter^crulyifGod ab not fanftiiie your bcac^ you would be fro ward wich your felves, and toward wkh every Creacure that yoirhad co detl wkhall ; and cherefore labor co pu( k upoQ ckc corrupcton of your own heart, :^I^a were MC cfcll

cuyed, ebough there were more provocatiow ^

cfterq ^

Fain ^cdsfer Angtr AnfwereA.

there arc, you M^oul(lnoc be fo overcome with pafli-on as you are!

Thiidly, Another Anfwer CO cbe Plea is this, you are not fo eafily provoked co good works^ why areyoufoeafily provoked CO fm, and aoccogooaj you have as ftrong means where you live to provoke you CO good as you have co (m > In Icleb. la* 24* faith che Apoffle. Let tn confider one another to frowkg to love^ and to good work^. You have fixch meins where ycu lifve, co provoke you co love, and cogoodworks^ now all che means where you live in uie Miniftry of the wordj can aoc provokcy ou co love and CO good works, ^as fome liccle occadon in the family can provoke you co paffion: Now ac-cufethy nearc for this, al chofe Sermons I hear (oo, one would have choughc mighc have provoked me to good, cheydonoc provoke n:e CO good, hue if I come home, and any Child, or Sbrvanc, or Neigh* box provoke me, I am provolttd co evitl, accufe youi: heart for chis.

Fourchly, Another Anfwer is this, youfay> you areprovoked> Is chere any chir g in the world chat fliould provoke you co mifchief yom* felf} Ycu cannot provoke a Bcaft co do chac, bring a bruit beaftCQche brink of a pic, your Horfe, Are you able wich all che blows you give him, to make htm leap into it, efpeciaPy if there be a fire in it} And are youfo eafily provoked to go and m^fchief your lelvesin the fire of paffion? Can any man provoke you CO leap itfco fire? ceitainly the paffionace fie maiy be as greac an evil as to fall into fire. If you fliould fee your Child fall into the fire, or your Wife or Husbend fall into the Fire, Whac Ihrec-king would there be in the family ? Truly there is as great a Caufe to fhreek out, i^hen you fee. chem fall liico a fiery paffion, for a heart fice is worfc.thai a hearth fire a greac deal, and if you wil not be pro^

408 YMim9k4sfir Ai^er j^ii/ifered»

\

Yoked to tfaic fire, Wfajr ar:e you^o>tK? fire ofpaffi Fithly, I have one Aafwer more, andth^t a M Viipi^vailwic-hyoQ^mMettuin rlie.a^ocbeir>aiui iki% is thktiy weieajdl ot^ojtt, (hop^ lie \r^^a mccftc VMktx^ yd he was once. ovei^ofM wicb f aflnn^ audi JiQ was cvvcr.come with paAon by being^ provofeedU Md fur ail. chat God would not fpare htm i Ic >}roiild ]u>t lerve <9fe|^^ chon^fuchallo-j

ly l&im Xucban excellent Sci^aMoftiod', thardui^ :the Locd.at ex^elknc Service a« any n.ao m his aige, Rf^Tor aivy did.a more exeellenc fervice thao he ^d | before him Do« in a It ehe time hi r he old TeftaMBcn^: HQMeafterhevasaroaBoHaly, dtd.Godfo«ncli:' Service, and«a maa chac was foy^y meek m his^oQiH t .ftantway:, and^fo&ldpmeovericome with pafflooy '«id;ycc beJi^ once aiFercome andUhac wirh a kmd

*|ofzealfarG0d, forfoicwq^j when chrChilcbte

-ipp ai0t eftbe ^^dkj' and fo fmote the Roc4^ one. would think ic was no creac mateefj GodlMnl^ hihfi fpeak ro the Rock, and he noc^ only ^kcL ro^ T i;he.Iv>ck buc fmoce ic. What great matter is tJ^b f. Many times, when.God would ttaye you only ipemk^ t(OyottrServants> andChildren, you fmice them-:] God would have youlnftcuA them and y.oa fiv hl; thejc faces: you fin in this as 9l(>/ef did, God tMbd: him fneak.co the Roclt, and he fmote the Rock, yea, 4nd^tbev provoked Kim to this hy their ftubboni. nefsaud rebellion, ye»3 Godhimfelf doth teftifie that they did provoke him, in Vfahn. 106. J3* 9t-€iiu(etbeyipro^ol{edbifjpirity fathathe j^^ J^woiW-ftdly mitb bh lips^ They provoked him,' it was in a

I|aOlpachat'hefpaki?,yec i|ow mark, this wouldpot fcrve.^fJsr his turn. One would think.tbar if «ny. man might have becQ excufedi ^^er mijght bavej tieen,excufed{ Mofei thar was the meekeit- man] ^^PW.theevici^ chv Atjf&red jTo mamy wrongs, oady

TK. ■>.«• .

" — I -

at this cime being provoked^ hefptke uoadvifedl]^ { wichhislip%anaimoce the Rock, aod^ec (this is that 1 would bcifi^ it to ) the Lord would iK>t! fpate^^fejp for this, it coft ^ofer the lofs of the hi^efCanaan^ God would never be intreatedby <Mdfe/to tec faim go imothe Land of Canaan for diiri Which was ttie^eafeft afliftion in this world tMtt^aldbe iudii^ra Up<^ fMi^^, thdce wd$ ,no-thH^^tf/efd^firedmore hitliis World cfaail ro g6 inttithtlAtiil vtiiandaiij andthe Lord would not grattt thiSy bur denied^ him, and thlt -bec^aufe of this one an gry fit/ At the 34. vtrlfe of that "Vfalme ic is faid, Jbey an^ed Wm dtib^ wat^x of mft, fo sbmiii»emiU vc^itb Mtrfes for iMr fai^^ Xttej did l^roveke Wo/ex and anger him, Tf ou, ^ill iJly, Why A^^tbey anger tae t thfey did ange£ Softly I Mt it wintill With ^Mojear for their fates,loill that fte ti^ht tt6t go hitd the LaAd of Canaanf and God ^tvesthereafoninanotrer Sicti]pturt, it is becaofe he did not fanCtifie hhii in this. O! conlider this, and never plead this Plea of being ptovok«d. They anger you, I but it may go ill with you for a* I chat, ifthe Lord ^ill not fBate iuch a j^tecious 9«r^akit of God as <M^/ was. 1 bar wa* itot ordinarily paffionate, and thou art c rdinnarily paltionittf) Wiiat ait thou i Thou arc a man of litcle uie in the placd whertthon Itvcft^ <Mofkf i*as a thoite ttAti, ^ttt^grtateft ufe of any that lived in his tiiiie. Be-fides you diould confider how yoil iprovoke.God continually/and you (hould labor to be as God is he is not upon al^out provocations fo angiy as tc fly nbon yon, he can bear though you provoke him Why fhouldliotyoub«arwhett ydttt fellow crea rates piovdkt yoH t 'And that i* the atlfwer to thai Flea of being provoked*

Ym ^Uai frr ai^er Anfwertd,

PLEA. VI.

Sixthly: Another Flea is this : I am abufed^aiid no man like me, faith alio many froward paiEonace people> there is never any fo aDufed as I, cercainly^ never any fuch Children as I have, never any .one that had fuch Servants^ never any one iiich a W^ife, or fuch a Husbaiid as I have: And this h cheordi* nary Flea of all when any thing falls ouc to cro<$ them, they fay pr^efeaclyj that their afSidioq is greater than ever any oiles was*

. \Now to that we anfwer;

FIrft of atl, That it is the Pride of thy heart tl«it xhaKcs thy. alBiftion feem to be ereater than others ^ as a proud heart ])dng ^eat it lelf, will rpake gceat mercies f^p^ar but a little, they are AQchiag; fa they make afflidicns to be very great,andfuch a oac thinks it a great matter to funer any little thini!^ it is a great matter for fuch a one as he to fuffer, ic is thy pride, hadft thou an humble heart, thoa wouldft Hot think it a great matter to fu&r*

Secondly: Thou thiukeft never any one fo aba* fed as thou art j God is more abufed every day thao thou art.

Thirdly: Thou- fayeft, Never any meets with fuch affliaions as thou, and fo abufed as thou art i May be thou art one of the worft tbai^liveft, and if ihou hadft an humble heart thou woulft i^d^fo^ What 1 Doth the Lord fend luch affiidions upoa me more than any ? The Lord fys 1 have a mare, vile heart than another: that i^taeway of anhimwi ble heart, to;udb k felf vorfe^chan any . and if you do fo you wiu not think youlr^iftums worfe tha^any/

\

».—. I ^ I ■ ■ ■ "

I Vm9kasfor Angir ^nfwtrei, 411,

Ob>e£l. :Ibuc yoa will fay^ Whyfljouldmejudgl curfdves vQorfe thin any ? We fee others are more vile anivoid^ dtbenwe.

.Anfvo. Ibucamaomay know moce evil inhiixi-

ielfchen he can fee in another* Buc you will fay, I

;fee ochers are more wickedi I^ buc yec I may give

' a beccer Judgment upon my felf chen I can upon

^ anochep, I know whac means I have had, I knoiic

DOC what chey have had, I know whac workings of

Gods Spirit nach been upon my Hearc, Ido not

know whac hath been upon chenu Y our prophane

people ic may be would have been drawn> it chey

bad had the means that I have had: I do not Icnow

whac work of conf cience tl^ have had, I know

whac work of fonfcience I have had ; Now cpnfi*

dering whac work pf confciebce I have J||d^ I am cjo aj^ravace my fms more chen any man Ming, be-1 cauiei cannot know whac work of Confcieace hach ^ been upon any^ fo as I can in my felf, and cberefore if I me^ wicnmore affliftion then any do, yec I am CO lay my hand upon, my mouch, ic may be I gm vilerji ana have a vilqr Hearc chen others h^ve*

Fourchly, Yea, Further, It may be h is becauTe chou art more froward then others are, chacchou meeteft with fo much more evil then others, it is many cimes a;uft Judg^nene of Goduponmany^l tbaccheyHial meet with Ifaimbliiig blocks accor-dEingto their fins, becaufe thou art a froward man che L4>rdfees thy Hearc fo vile in thy frowardnefs and thou tendered not. Gods Glory, chereforehe P cinders noc chy ^gpod. . There is n,q people lucbe world> chat meet with fo naich occafion co. vex cbem as froward people do^ therefore when thout J

■11 ■ ■ ~ — —— ■ ■■■. - .. I ll» II > I lli^»»—i I 1 ■' ■ ■ I I II

413 Vainfleufwjki^Jkpfierti.

asl, chink, ictuaybe, icis; becaufethereisaomao^ barb fuchafrowara, peeviih Heact at ihave.

Fifthlfi Ati4 further, if chou didft paCs a rig^ judgcneniji chou wouldft find chac ocfacrs (ulfer u muchaschoudoft. Nay more, Yea, may be^cbey fuifter as amck by chee as chois doft by them ; ^ 1$ ordinary for people to fkfy KhtttitvtMtfUfktvat the Family aftltfo, Yctj it may tie xhe^ fi ggfaf mote, and that by rhrtt cfitJU tri! fliott aiBkaiv^ cO them than they ate to thet.

Sixthly^ AndthelaftAnfwtt: rh*tlgivc for ckis

is, if thou be godly thit thus pleadeft, if it were

compatible to one that i* godly, irhic/i fsr^el

con^fi, to find one thjt is godly^cy plead for ihch

a diftemper as this, but if chou beeft godly, if God

do not lay any fore tfftiftion ut>oti thee fdt cfay fin,

then Go^oth ic for chy trial,, ahd then ttfiow, rli4t

if God iipsnds it only f6t thy CritL, thitt thou hail

forer temptations then any one, then it iith^K: choa

fliouldeft manifeft more Grace thfii tny ottott.TlK^

Scripture, itii5Ptt^i.7* fiith, That tbelttfoi^

ottrVaiibkmdnpredouttben^tAdj Ntfc only Our

1 Faith, bat the tryal df out Faith, thr tival ^thf

Gra<;e of meektins, mav be hiore Worth tnan Qold^

then all thyeftate, and the greater thy try a I in cby

Meeknefs, if thou overcome, thou wilt findmore

comfort then in all thy eftate, and then all cfay

comfort in all the world eta afford thee, and fo

rhou may eft make this advantage, it may be there

is n6iie hath fo mttcih uyal, 1 but, what if my

heart in thi$ tryal continue in the meekoefs of ir.

Oh I What comfort then will this be ? Do tide

yield prefeticly td'a temptation becaufe if is a gfeat

, tryal, Confider it may be God wtl help nie cbrdugh

; this tryal, aud thett \vhat joy and comfort wil there

I be tb my Soul? And how acceptable unto God will

' ' % • ■ I mm

V»hMe^f9r Angar Ai^tHd. 41a

^i» is I When tAkxanier was in great rrcmble, faich h% now rberei$ a diknger fe fotthe ffrfrit of in tAkxanAsTi Soif tfaece be fuch a (jreac tsyal &ow> ^kei^ is a tryal indeed to manifeft abundMce 6i Grace, isicnoc thy glory to maQifeftabiindafice i6£ Graodt By this means thou wik manifeil abun^ 4ance of Grace, And fo much (hall ierve for thit

PLBA, vri.

•

In theSeventhpkcetbere is anotherplea, that Men and Women h$ive, and chat tsthis. They are 'i^o ward with me, and why may ik>c I return them HSgOMiaKhey bring ? I am nor jEroward firft^ bilt tJbcy begin with me> and I do bucreturn Anger for rJlPger, and |»^U>n for paffioh at nvoft. Kow ma-> ny ebjnkcbac ic is^a very good Plea fw themftlves^ \^at<iftbey ff^e otfhef $ to be froward, or angry, that TKliey- tbemore may befr^ward and Angry again» iCfowlbcdMsiiyouccmfUierwhatlkave rofay for

\- Fkft^ TtlOB takeft a cpnte contrary courfe ca ^God in.tfafts, Iwill give you Gods way in Ancer, I wath angry paffloiMce people, iii two Exan\ples>,

how God deals with them) that we may Learn how' I CO deal with thofethat arepaOlo^abe andfiroward t'^th us«. One Example is in Qtnejif^ 4. i. In Gods rdealing with C^m, tarn was a wicked man, and

bectuie-hii^ofHering was iiot actepced^ It is laid

TAHg^ wich-God^ andAitj^y with his Brother, even f o lay violent handsixpoii bim^andMurdf r him, wel llucmarkhuw God deals with Ctf^n, vet£e, 6..^iQi\ f^ Lardfaid wrtQCdmitVhyofftbtHi wroiib?Aftd voby] \ mtt^ Ci^vnHnance fallen? Why art thcu Angry l^Cam.^ And why doth thy Coantenance fall? JjFf

« I .1 ri I ■ ' ^ ' ' ' ■ I I ■ ■ - -^^■^1 ■«^^™^

414 yainTleasfor.j^ger^molkd. \

tj^n dojh meUyfi>alPihou not k accepted? ^And ifibcK

do^ not Wai, fin lie/at tbi^oar^ .And nMotbet

Jhill be bkdefire, an^^u fhait rule over him. See

in whac a gentle manner the Lord Ipeaks unco

Cain^ Again, wh^n Cain calked widi ^Ab^bk.

Brocbec and fhw him, the Lord came ag<lki to Ciim \

in verfej 9. and faich to him« Where if Abel Ay\

brother > See how froMrard C^fH is to God. U^bmi

l{mw h fomi my brothers kgefer\ As a firoward

Servant faitli. what know U And fee how God la*

bors to convince him at verCe, lo^Wbat bajttbom

done? Tbs voice of thy ^rother^r ^loed eryeth to

from thegroundf then indeed at length Qod comes

tohimt ^ipmtbeproundbaHj opened ber ^Moutb aad

$fjQSi art cmrfed from the ^Barth hecaufe of tby Skh

Bur a gentle way^ a Mild way God doth cake, why

is thy Countenaiice fo^ and fp^GodKeafons the caic

thuswukCtfin* Ma^ be when thou arc Angcy^tftott

wil fpeak more angrily to thy Father, or Mocher or

. I. Co thy Brocher, or Child, or perhaps thy mafter, or

Miftris i God fpeaks gencly to Cain, when Ciwt is in

afitofpaffion, to teach us, thacwhen others are in

aficofpjffion, tofpeak gently to them, not to be

£coward with them. The other Example is rkat of

God with the prophet Joiu^^ J^HMb was one <^ cfae

moft froward fpirited men that ever we ReadoC,.

an Angry prgphet he was^ and Jbnab was in a pe- {

viih fit when he loft the gourd infomuch ctache

would have his L^fe taken away. Firft he wm m an

Angry fit when God fpared the Gitcy, and fohis

credit ftould be loft^ in Jonah 4- a* Wmnot^m

myfayings whenlftedfrom my Comttry^ Was aoc

this my faying} He fpeaks like an Angry aiao.

Well, I faid To before i many Ao^ry projple will

havefuch an expreiBon, I faidthis bitorey Aod

yet at this very tune he ackAowIedgechGodcobef

.merctfiiiJ

|^» ^9$ jf*r Am^trlft^moyed.

9leicif^4, 4^nijkfPffidAtiger^ mtd ef great l^nefty i andycc «c chac riii&e he is in « fie of Angfity when be ackfiowledgech God to h< flow co Aiiger^ And now tieC^uh, <? Lord U^ MMy vtyLif^, for it k better f#r me to die than to liw^ He would have Godc^ke iway hi^ Life, he was in fiich a fie of Anger^ Buc ftowmarki the Lord conies cohim^arklfaichj Voji bou weU to}fe Angry ? Here is all^ God doch not ?Mie ami flie in his Face^ in his wrath prefehtty^ Mat in a gemle manner^ doft chou well to be Angry i ^0 one child with aiiocber, or c ne Servant with inaclKr, or one neighi^or with^mocher^ when you <e one another r o be hoc with a pailioa, remember hefe wor4s of God to Jonahs doft thou wel to be iMTv ? Meigbbor, Friendj doft thou well to be \ngry} Well, but for all this^ this would not do ^mh Joiui>. After wards Jonai) fel Into another fie ^Padion, T/^ IJorA prepared s gwrd /lor Jonah obeover im VmA^ but God pro^Med a Wo^yneto Ea$ up that gourd, andQodprepured aneafklVtnd b^boatMponAe^ad of lom». Now Jm^wasin ipaffionagain^ andGodUithag intoJdTi^j Voft }j0H mfUtoh$Angrj i This is Gods way, .doft ihou ^eUcobeAngry f^^che^ourd? Mark what Jon^d^ ^aith. Yea, fdon^eUto be Angry even to tJje ^ffn-x' Dea0y* Andfoyoumayni*et with many that will ayf itoytu, v^henyoufay to them, do you weli ohe Angry ? Yea, They ^illfay 1 do wcUto be ^ngry^ that is the firft Ai Twer. You fay they are row rd with me, an 11 return to chem but as good .s they brings confidcr this is a quite coarcaiy ourfe unco Godlum£df»

• • •

"Secondly, If ot' ers be paffionaxe youmuft not; ' Icememberlmention:d this wh^nlfpakc of the Infe fonaWenefs of Anger ) tbi ic but topour (>> I Kotbe^ce, thoufeeft another knidlcaFirt, and/

N

thou att bound ta quench it, aftd thou thro^rdl lOylmtoit.

1 Thirdly, The fpecal Anfwer is this, others »% pafflpntice, it is their Di^eaie, and thou ihouldeft pitry them. W\\t thou be Angry with thy Cl^ild, or W ffc bccattfe they' are in a burning Fm vet ? jThou flioijldeft rather look upoti them and pkey thtcn. 1 rtmeraber Semca tels Vifyftrmeft he tHK a Prince, ind when he was wrongeii Very nuic^ fe^ one in a Piflfonate ^ay, Ws friends %^ondr<Mi li©* was fo Meektowards him: Now faith he, I WAs ifo more Angrys than if a Blindfold^an fbould c?ei^ upon nxt, and^rtin i^OA^me, why fhould I be Ad^^ t Truly, ^hettmebareittf^ffitt9> they areas bSdd. fbldmen^ attd chey iron upbb^is }ihndS<Ad, aadl ihouid' we he Aitgry ? Ko morecban as tf a Lane mAnlhdtildftumbte and fal nppn tne, ItkNlId^be Angry ?. It is xheir* #eaknels, ajnd therefotv tbcn Aoald rather pray tct thcitl,' Pttan* t>e Angry laririi them. And then I rettfembtt Vafily tea TreaciTdte hath about Anger ,faith h«, ^vyou dtpkfitin^&rberr^ and yet ma^e ibem that ym diflu^ it in', 'Srawj^ t& yQU? You cannot but condeinne it in "Atm^ and jet ydn foUoPo their^ExampkitoftndfoMh t»tH} emlbiMbe doth olhervpt^ iban hefljouldi and yet tofoBop^hk 1S»-ample^ ibkHamoflunre^otudfkAnng.

I Fourthly, Andrhen.fiurther, this is anoi'hefaft-fwer, if you be mild upon the paffion of others^ then they are only finfol, altbelin lies upon tbe«i, but if vou grow to be pafflonate too, then you come <o make their, paffion to be(;ome your fln, and w:iff% you need none of that^ you have no need co con^ tra& the guile of the jpaw>fi of other me6^ but cImc certainlv y oii do, when you are Angty at die MB-on of othftrs. One is Angry with you, WeUj ni upon that yt)u are AnorV whh hiffl« iioirtftMtdiiel

Yaik^lm /» Anger Anft

of 4II th^ others i^^x com«»apoii yoor Score and yoii have brought the giultkiefs of your own> and all the other m^ns Anger upon you too.

FifrhlVs And Chen thac may be another anfwer^ when will you be friends > They are fo becaufe you iure foy anci you are fo becaufe <hey are fo^ and ac length there will be no end. I remember Chrtfo-fiame hath ii)ch ^ fpeech^ 4:h€y are to yeild became c^ey have done the.wrong, iakfa he, if (hey yeilc firft, they gee the Glory from you,* they gee rh< Crown that yeildfirft, it is as much as to fay^ le( chem gee ^he Croiirn^ let shem yet the Glory; ir o^hjer things you would iiotbftte^tfO) youwouk ec the<Slory^ and the Orbwn^ now they that ydU rft^ they gee the Crown^ ehe Honor^ and ehc Glory, it is nothing to yeild when others have done it .before yop, eheyliavegot the Crown tkat yeild iirft. •

PLEA> VIII.

Eightly^ There is another Flea to be added^ and chat is this} Whad^lh oifaerii^ife > You fee there ij no Body but if they be provoked they wil be paf iioQ^iee, find cb^erefore.why ftdu^d we 1;>efoinucl charged with this Sin}

F^|t> NowtothislAnfwer, Firft,you^feevrhai the Text faith, youmuft l^earn of Chriftj and no coLearnofothers, Chrift was Meek, and lowly ii Heaccj Leax ji of Cfarift;» not of others.

ScciQflrily^ This is^folie, Gpd )iath a grcfi jnaAy to^rwg (add I will afterwards ftew it toy 01 \ Mthfuiftfffm^td theBxanaLple^ of Meekpefs) GoM I bath maAy:oel%effstabriBgofhi$ peoplejandfervan^ I ^^:f^^^tYW ffXCfiOQf j^flion, Veay^hereafter

■ that dfd ovcDTcwaecheir tAo* jat Ati»SS^

fiilot ic, whftathere ast^Difeafej cenew* vl^^^ hadn«dbjmorecarefta: m^lh^^^f^l

«id.paffibnat. I bur, you kn^^ not wh^ifSS' tJ,c« afterwards W yumUiation, ,n^ SS?' mcicing andbreak-ngaferwvdj. «"<* *«»o

1

^— ■ —— —'—^ I i„__^

■ieanrameii(iiiiciic>fbrra£iy: 1 aii fony> ihkt is bur thefirft parr^ btttGodlv forrov work^ 'cpea^ ta&o^y afidcaerefore were cbou tortow&iU ism th% paflfeMtar c&oa iHottldeftj, tc would ovork aavench ocwdeC^ Godly foirDMr isikhcattngforrow^ itietcears oCcro? repeoratKre have a. healing v^nie in (hem» chey arc like the Pool oi^tbefdLi^ chey heal aU rhafcoancincacbens fh6ie vatecs cbac comtiKOOk Godly foorow^ they are^o6i1ieaiingiutu)^, ihey-mllquenchchy pafltoiv: Thou (ayejl k coft cbec (leai\ know thy pafitonrsXo much chemMeaggM^ vaced; if thou be ftill overcome ^iAk$ What t fiialGod aiflrakechyCoaTcleiio?/. andchou CM^e. cq> confefs^ie befote Go* andyet ihou fall lat^ ii m the fame manner^ aodthefame. degree as much as^ rrer>IfiLy>theconfeflionofchy pa^Oion. un;o GikU dorb aggr a we rhy paiBonJb inuckc h& a)oi^ "

Secondly, Andfurcfter, Certainly thy forv^w is notr deep and tbrought Yes, God knows Cy W wil fay) it is through. It is not fo thtough as t^ brtngcheedbwnbeforethcLocd, as to. make ibecJ vile in thine owD eyes, for tbcai art woud ftill^ £6 farasthy iorcow* prevails it wrll make theevHe iOv thiiie own eyes, and they that arc fo, will eves afc-ter reafon tnus, WbatisicCorme to fuffct ccoi£c;$ ihatoffltfovik? \

Thirdly, And further, IFit were true forrcw it wouldniake thee accept of xhepuniihmeftt of thine

\ thrquittes, make«hee lufferany thing ac Gods hand, iyca, itwouldbemrrehittcctotbee^.thaa ever^thy paflTofi was content toll to thee^i>dt he thoughts, qf }what it coft th t, would maketh« feajjfuUior toi rentefraiiiif agaim 1

P Fourthly, Yfta, ardi6.wouldrtake.thy paffi<)^i^ {hMre grievous than thtbcacng of. any thiog cl^>xt.| Mtfrwortifc IttOBnimbcttCbniffofhmct ia>a:Secmo{i,

\VMn^tUif».Aj^JuJ0irid^

dtatiuhadi about Aogeti iaiclxhe, feme of^ou wil

fay,, you are ^roobicd for your Aoger, and yec yxni \ cannocxiiwccomQiCy. aod cb^ XJke« But he puts tla% i Uife^Myoli caorioic iorgi^e fuch a one chac hath; wrongedyoit9^«idi;bcJike.: but.Cijyppofeyou were' ccode oiied to be burned in tbe City, and i he fire w«reajrirepaflTing, andche Qbain that Should cie yjoa flotheiu^^DandyfittveGeiff^ be jpuc into ic, yea' weri^ condeamecl tocht^ib^r Jufl:4<;^^ 8c yoi^ inrete rea* dy t04iie) -Sdppole this lirei.eo^ied toyou» if you would beveconciledtaiuich a ope cha^ hath wi ong. j edyoti", you flutlfcape thi»£rje. 01 how utrould you' Ain4^6themrlaui£al upon jcow k^ces^ ScacknotKledg yt uir frtvesixady tr6 ferghratbftm.i $iow you Wi^uild ^ben<>^ctc^me yoiir (fdfeinftiipiher caXe. O ! you ^, ytu otonotiOfrercoaie^ faith .h;. Are sm. the threacnrBgs.lnjGods ward.aaip^wfurftill fo prevail with ycu as any death tbat^can be ? Is net Hell threafcned w puniih tUs fip^ «fp«|Eon wichal} why fit uldMH: chat pr<:vaU with you ^ So; certainly^ ^ we verefo troubled with our jpaffion ^as to make it ^i^te'giritvmis ebiiuabiiuriit^tfdiu^^|.i^> we would "^it caui^ M Ofrcrcintf jqhq pailiQi^ /bur when we iebftcent-eiir felves only, with ^jn£Mfingofic in our prayers} (hen i( previ^s not.

A

PLEA X-

*6ut yet there ar^moilePleas, iai(b another) if I '^^Id'doDOthingrlihDtiliAbecounticd a fool^ that ii^aborher great Plea chat fonM bavf> they would ^otoc fli^a^ tool/if 1 ihouldholdwy .peac?«

See how your nature doth crofs Gods: tliere is

iiothing inMc etdiravy in Scripture^ th^ co account

^n^ Folly I and Meekadfi, WiMom; ^Mie^t^d

; ^ount^ aigfer foily^ apdJtfamJalwri««14^i]g^^^

I

Fain fleas fwj^n^r Jnfa^reA '

arc C4oft by the Scripcore^ It is ordinary. SMumimx cohavccheir Proverbs crofs co<4Pd^!c A^bi9i;)riAs^ / good be ouc of the wot Id as. out of Fa^Oli,:., N<|w laichGod: Vafflyionnotyourfil^es accordmgM ihe. I tmorUU^ And fo^ What muft we be fin^iUgi! ? Snich i Je«! fasGhcTftr ^tVbatfmgulartbwgday&ft do'} Aniio^ CO put up vrrof^ I flioikld becounced a Fool :> r fykk the Sccipcare^ Jingerrefis in tbe k^me ofVoolr^ and AemfdomihatH above k fare Midlipeac€KAlei'xtkit:\ worlds Proverbs are crofs CO che Sxrripcures^ '.And {o,HoneftyUgood> bucifaman ufe too much he will die a oejggar« Saicb God;« QodlUfefi hatb the ^(mifeoffbifTifeandlbatwbidfif to came. Virft l/ed^ we 4(ixmtoiie d^ ^esnm and the ndig/btifiOM^fi tbmaf Mdimibefe tbit^fjbaUie adJkd^ , Thli^ ttci worlds Proverbs are the ScDpnires roiKridiftiMii ■«dk| jn nothing more; I fli^U )be accotmced; a Fooi ifl put up wrong. TbaKisthefirft>aii£wejr..

mic Secondly, Thine «wn Cobictmce will not ceUriibee^hou artAlool^ thy ot^n CoofoienacwRill ^pbud thee icobe^wife after iftipibJMfk puc vj^ wrong, yea Godly.atsdwiCeineiKwillieetfae Grace ofGodincbee, andaiagninfietbywifdQai^

P-LBA XL

1 'f

I but I ihall harden chem in cbeir fia, if I Aioidd ao&Aew my felf angry^ chey witlwoNV worie and IwoidR^yandiflvatthardencheuindieiiifin^ i •%' Tofhat i KQifix^r : ' . . ' Firft, Leave chat 60 God> chou mai^ puoiik tkraifar wiiac (bey have done^ apdyec w itluiucp(a£^ fioa, > thauhou mayeft do co morrow, and the aeicc •il»r aadchacw'iclioucpaffiottj ifonedeferves pi^ hiuiniehc co day, the guile remains cill co morrow^ andXchou/tfcHildtift pumfltchem^ thou maieftdak n^mortttW^ Co the Heacbeii4*1410. he defied hit

A

f^4m Ticds for Ai^ Mfmend

\

ifriendricher <e puxutk hts Senraoit than he^ becadTe fCf^hhe^ Ianiangry« I

SccoDdI)r: And further; know, that Gods dif-pleafiir^ agamft his foi, may as well foften hit holt as chy ciiigcr give place to Gee's anger^ as you heard befo0?« Leave it co God> and Gods manf^ifi^ hif ^il'pieaiure, is as powerful a meaos cofofreo Hi heart as chy difpleafure. kis true, thy paffioa richer har<leus them, nothing more hardens than chy paffi-on towards theni.

PLEA XIL

^d further^ Another Flea thac fome may have bthif : lam foon angry, yec I am ibon pleaiedi and therefore it is not to great a matter^ I am few angry r bud thank God, lam foon pleafed ^ifffi, and we lay > good natures do fo. |

Now CO chat I anfwer:

Firft : Thac is a fign thj^ anger it ili|^> ifoa

flighc groimds, becaufe it isfofoonover^.beonfe

thou art angry for Uctle or nothing.

. But Secondly: A little time wherein chon art !»>

gry, tboumafftdoagrearevirthat may ftick tf

thee all the dates of tmr lifie» yet^ to all ctcnurfi

and therefore let not that be thy Plea, thatthouacc

foon angry > andf oji pleafed. ,^ Thirdly^ The evil chat chouchinkeft thou baft fioc

\ in the continuance of chy anger, th ou hail in the fi^ ^encyof thy anger, and chy frequent aqgerioif /make up as great an ev il as of long concinuaoce: As many and frequent diftenipers of hear, tboqghkc iihorc, may n:akeupssgreacadanflerasacov^w>^ i all Feaver i may be thou haft flaflies, and bcic^ ,.4^ndthey ate very frequent', and the frequeocr ot. I rhentmay make them dcfperate in the coa^Iu™^ jandcherdEore make noc thac thy Fiet, itot kf^

Fain fhas ftr Ji^er Jt^mreJL. 413

encugfa, CO (ccirmic a fin, and then undo ic agakiJ to coxtmit it aga?0;^ and undo ic again and Wain, this i$ dallying with Cody as in cte ot£er Pica, iromQiiccing fm and forrowipg fpr ic^ and committing ic again, and fo forrowing for ic again, chefe are C Jie principles chac I thougbc on £or che Fl61s*

PLEA XIIL

' Koi|V^^09emorieIwiUHanie)tHnd.ei^ac hmh been ibeffeft before anfweredj^. an4 fql may teaveic too: Siich a one is in the wroqg, zndvthy flKmldke I have the vi^or^} Why fliould I yoild co han.when he is in the wrong} , i / /u ^

That I conceive was anfwered in the former thing; that hath been fpoken> I tQld yoQ that hethac ^ors itp the wrong is the ConqueLer ^ but only o^e IhiUfi^ more^ I remember a fpe^ch that fBa|Uhairh£or thli« ^ch he^ Tjbat man that ov^icomes in a ftrife> an^^ll toncehcion, ^e goes away the moft miferabk^ he U the moft miferabieman and goes away Loadaa with the moft Gi^ and the $criptiire iaitk, 9enit d^^offif m^ff'^wfi if thoii art pveijcOme with .the '.^kdldn of ottic^, rl^pura^fCr: overcoaie withnevilL: Btnf if thou oveirconie Bvill wich GoodndG^ ifawl thou tti che Conoiierert • Well^ chas ymrhave tiie ^eateft Fleas of trowarcUnd angry fj^idts: Ifoxv/ ^ V that ^pd would be in^ thefe things, chat hath

lien ahfw^t^dl^o mindr (eaionabiy \ forichat ihdeed tl^eufe^6f the word, when che fpirit of God Jhall dng t)ie Word of God feafonably co the hearts of oen and women, wbenchey ftallhavemoftuie of :fem^ when fikh Eleas come into cheic mindSf Jtiiax; hen thele triicbs fhiil come into. th^ir mind alfoJ i:

lr 1r U.

^ : ■ ■

A^'-Exhonaum to Me^k^^^ t

^ * - rance^ Though that Fathers of our Fleft did not on. ' ly ipeakattgrily lO us,- but .correfted us, we did give them rewrienccj As a cfaiitg iniprinced in Nature: .nd^ it is hot fccmiy rfieretote for Children if r^e JPathcri &i Mother fpeak in^^ify, 1 Yea, thciugh they 4o correattem,^ tofpeak^rcwardljr an4perrerX|y -a^aiiluilt<ythe!^?J^*Hefi-t;()pediH^ if they come tof ailirig'f]^cbe^ and rtirfes: That you herad be-:^«,- thai Gcki wouW hivt that Child to be ftoned -fo;t)#adhJt Bw:Childfen(Ikmldb6;£b f5ir ftpm fhalf, Jtliat rboi^b their j^arents fhouid be never fq ^o%rt»di -atftcit only to fMfoceed to Angry nvords^ •btiCi tp tonfeftiofli yet they fhouM^ire themre^ ?vercii»: And you thic kt6 Chi^ii^n^ that d6 pro-fcf«<?fi^liDefs, you are to niantfeft your Godlmcfs I in th«5J to carry yoitf felve$ wichaJ qtiietneft off ;Spiciifcefdt?e your patente 4hoi%h^xhey be paffio*

^tfacc>)^i*ycHi.' - '■.."'' '•* ^':' ■

|tr>A«ulcfi^9tr*anfe9i' k^ tniej •'paffidn^» veryuii-^omly>i'ft Governorsj ypt ic'is mote untoitriy ia Servants than it is in them; And thetefdre you liiay obferve what the Apoftlfe faith in Tif/2;p, «Bx»teft 'S^iatntlr to he {Jbidtenttd thtit;0Um'^lftafi&f9 . and t« fleafe them voell in aiynhingsi not. dnfwering dgalri: You wil fay* 1 but thcf are hatd to be pleafed: Butis k^iet a fin againft €od > If it benot, you are tb^Endeav^r topkafe vciur Govcriiors ih al icijingfc, and^His i« a GoiAmtind fftmj^Gcd, is Well ai chat y-ou fliould ndt ftetfli and; Svf^tsit: 2{ot' Jin-^fipitingagaini HeretheHohrGfaoftmeets\rirh the ordinary I'corrupti6ft th« therfcis in the Spirits of Servants j lf,tbetr Governours dqdifplf afe' them in ally cbiiigv, they:wmgiv«th^#6ra;f6rV6ird, as g<X)da4 they brin^, eitberiffcirfWeriiig fn a prond, violent,, and Malepart manner, or.tJtHerwife in a Grumbling way> when (bey go ouf of their pre-ience> they ga away Muctering ^^d. 'GtVz^iblm^

I ■ I ' I • I • - I "r > , I I 11, * V ' a i'»»| <i iifc HI II I—lU

of one that is feparated for. God, for £o%i%ari$i( fignifiesr one lepiraced,! Cbrift v^a$ a 9iia%»iuji addto all Gods,p€*oplc arc 5N[4«|ir^|/yand tjiey jMfft' thbft that wete typilied tjy (b^ ?^4^^^ »tb^ ^'^ of2^«mb.'thatii, All theSaimsoiQ^Kl^.chev ate! M(fi and Women fejparis^edfocQcdy i^odbaibhi^ chem aparx forbimielf: Now God.^oi^idihaveyMi' thithcii?ithlj?tapai:tfor>Hi|^e|£vM.i$ fo^ ofcjte eoaiym'ap,. thac.GoiJ^hath^tfbijn^^^arc.tfiitr.iluiii-tc\S i i iay ^ the JLord would bfH^0 you diifik^na M^ir hegar; Tbacis^ hcwouktuocb^ve youbfl Qti<^ ^fiits i Imif ^ Cwcet, rtieek, a^d gewte ^imtz Kow as chit is a Pucy tor a^l (wt^,. Xn^HmceiM^AiW If heorXhee would appear lo^ be.aii £UA :€^.^pd,' Xh^ inuft have Meeknela as gjBadgc of iCi) So thcM arc fome more, eipcfiaUy whom chw^^tcc of BteekAcfs doch concern, there ajre ilfMTQ Xiw cfainp chat I mtJ^d ii) chk u£e of J^s^ttaryop. I^tu to Ihew whom more cfpcdany chifiGno^of Meeioieis concerns^ and. ihould labors^¥ i&; Jyod the Argumentscp work our heauFC^unff^thi^Mqek-ll^^;^o«cher wbmc4prf^ ^4^«W^4iAll ha^efihiJned^tKe Jpoint^ . . v _m .»/

But in the firft Place, every one of-us fhould.be x>f Meek dj[fporitio». $us, efpeciallary: ; ., ;.. ,

Firft;: thofe that :Ar6 iofexior^ . Mmp oihers> jOuJjr' Ihould leari^ €ln# )fiS9i^ of Kkt)bn«fsi .fe i$ .£6ta6ty in all* biftc Qigr^ 4of|itly mi.rbem».iFiro-watdfiefsandfaifipo]^ ipcptfciy mail, liiH:ii^iM ^eac deal a^ore ipicpipely ia iwe f )|i«q iiv imHhcr. As tbtaf, Ic^'scrufe^ ]piEM;henAWft pofl |^foydte rb«k ChildCr^ tb^^^b^ fMli». is^ att^ncjotuly^tlvbog^fw ^Facber to be pafSc^acie wlchhi^Chal4>i ilit jr>;is' ^^cimcomely forcJ^eGbildcotbe pajfionace. wim ftAie Fatbarac^ Mocbi^; Ui9leh^ S* 9* iaickctie

X

i

rwr.cc, i.iwa£ii «."«i^ raincis ui OUT t icift Oiauot OB

ly Ipeakaiigrily co us; bur-correfted ns, we did pi^e them roWFience* As a thing iniprinced inNat^e-■-«fi\tt icM ftot fecmiy rirtrclore forCtiiiartniftTie rFacbci^ e* Mother fptak ingfily,: Yra, Aouph thev -do Cflrrtarthem,^ cofpeaktrowaixIh'antlpfrTerflt ■a^aiH-uftWtheif pareHtJi- e^thllf if th,y coSe ^o<a>ling'f]peech«andcurfes: That you hcradh*. «tr5^Th« God wouiahiVttiwr ChfJ& to bcftonS

<hae, that rbougk tKeir parents ihonid bencvcrfo WOwWdi-atrtdtonly'to proceed to Angry words :lw tp eor^eftiwii yw ihty fliouM gi^ rhemS Ir?!J^Vv^y°^'^^*^^^^^*'>rt^Vth«d6pr> fcft<3ffdlmef», you aPe to "ianfftrftyoorGodlmefi itr thtt^ to carry youtfelves withal ohiAm^ft rf

:Sp^Eiibtfft« your paremt ^-ttipcflitftyou.- - -i':i'mdct^'9aii'nisy ks cr comly'iin GoTcrnbiSj yet Siscviots chafl'it is m then «iay obfsnre what the At 'Ejeht>t^ St-^kntf to he i^edn and^ t« phafe them tveil in al 'O^aiti: You Wil fey, Ibi pkafed: Bucisit-aec-alkiaj y{>iiare tO'£ndeavoi topkc ti^gt, «tidthis ii zCwkrc ai dhat vou ihould n'Offtea-lj ■Jip4tirtg agaiin Here the 'Hi)] oriluiary'tornipciOA that t Seiraatst >f,ihetr6everiKH 4Ay chidg, iheyWUl *M il gondiai c&ey biinb, «ith*t' Violenc, and Maleparc mai Grumbling way, when (b< iencc, cbey go- away Motet

,g9fk^fm'mf»}^»^!i^\pi^

4fidfo giving word for word whc|i,ijfsc^fir45ff^efi.' jioEs di difpleafe them., Ido^adfij^e bcfvcpiftiy Sexv^np chit:ueof.&owiiic) Snjriisjj^i^^c^^i;^^!^ aqd yet {)i:otr5iQo4%9% '^^jy^^ ^"^^ ^^ipfWF a$ [his u, ctUt isfvcLeerxTifU Secvancf ^(VsfK: to Aofwer agjiin. ^ ■ _,. ■ .,;,.:,; j ;,-j^

,^«^. You willfayi What ,

it'unfieml} and vffTvngus ?

Jiiifw. Know (he ipeiij^ li,^ J^t- b(^C<^tv.ef you ipuft not atifww "^gifi^m.ftRifftiQa, ^'s^-' w«id and paffi(iilatfc wa^j.,;...; „i v, , ^i^.,; ,„;;.,,:,,

fionisove^, botKinyfaui:, Cj.c^'flttiflfJ.-.y^^»«1**V you may defir'e bvall huniiU.y; -~ —-«—', i^ tliofc that (5o5ilMtif,ijet evf^ym »^

fWUb: thMj' :^< ft .^iSBftfefiil gflj4

Vernpf ,t6 depy .t£aCjto a 5,«v4 i^

with itieeknefs, aridTmini' '" cLerueco Reafon the daie; they wouldcwr>^ of (iub^nd/uf|)^^op^ iiyt} had to dc^i|«Ji,^oi^Mcl|, WW|gSi flMioMin-formed in fuchahdiuch wares, Tfay,'"DO'Govrrner chac bath any common ^eafoQcan^qenythf^ >aiucb lefs any that pi:ote'(s'Cddlineis.' A/ic^ tSea anochex

iff. Cweart'tWklili, rt^«-. —

tse of hisw^jrOilprTmrWtSie-Biticj^f it-

~\

j^ilmeft fp^S aqicbinaea^s it (o highly by many SimiUjtodesV, V^aim. ijj^r. TheochcConcriry moft seeds >e t very uBfeemly tbiogt for Brethren to dwcl tpgfscber Jirring tiA fparlif^^ as if they w^te boc Bro-^ierii^fld Sifters^ (mt JDipfiB tod $wlne, thac were to- \ i^ttieri;V !|a^ (jen-;f3» in ^ fheee the retfomng of jSifo^im^ And if yau WQuld uitw your felyes to be the Ci^^t^ of AU'aham yoia mnikto&ovikAhrabamstktf^ iff thtt,: l^re wis t CoiKeiuioa'b^ the Serfiou of yll^ra&cmaiid the Seryiat&j^f jL9tl, They did ootcoo-teod them'lelvei^' '{BuiiMtb AbrahaiQ to Lott, La there tkno jlrife I pray thee hettvem me and ibee^ and betp^een my ^ondi'men andtBy Ibards^mm^ Vorv^t are Sre-ttren^v Here is ArS^qieot eppugb. M&oy tisncf tWGAQ&oFCootesittiDn.fu^ ouoy it cometfcoiBi thei t Servthct as mqch as any tba^i' the Senraau they / cMOoc agree together^ aDdthe$ervaots falling oat, it' canfea tM tioveraors tQ fal oot too, as here^ the hXVLn^ 0tt( of the ServaQts of Graham aoil Lon^ occafiooed the bread betweea them. - And therefore we flipnld take heed of that way of provacatioo,. theiefoce Abraham comes iid thlt mild and gentle wayy Oh fitidi be, lettherebeno^rifet JPf^y thee between me aiitfi dbeci and yet graham be was the;h(ttf Cftqd the Eidec;;

A9d thpugh ht CM\\%.Lotb^ Igrbthm^et Abraham was.

\ no jirife between iix forwe^r^'^retbreni' and fo in'

bal

^ i l/nde indeed, ^i-Loi (hbuldhavc cometohimt. dt he came to jjot and fai/l, Xpvay thee. Jet there be i

.y4^x,7. 2du There ^ehavej^^'ilory of fZUo/e/when he faw the Ifraelites ftnviiig one with another^ the Ten faith. The next day he ffHvt>edbimfelf unto ti?emaitbey ftravdy and would ^bave let them at one again^ faw^

Ss^ ye are brethren ; whydiye wrongone tc another: owl remember the word if,. ^(f»t brethren: ye arc Men > and therefor^ why do ye Arive one with anotfaerj t is not buuant ti) be ftriving^I( is for pogs^ and Carts.

and/

(u y

whomit

andSwmecobe ftriving one with anocbter^ bucye are Hen, chac were enough, do buc Confider ye are meti, ba: puc the other. Men brethren, and yec Arive on; vich another. Oh this is a moft unfeemly thing; and therefore thofe that are Joyned by the bonds of Nature, they (hould Carry themulyes •meekly and gently one towards another; where wilt thou have an intimate Friend>. if thou doeft not iceep thy Brother that Nature hath united to thee, I Oh, thou wilt fayj he is of acrofs difporition> and my heart can rather live with a ItraogSr then with hiiii, I remember Vlutanb^ in thit Treatife that he fa^th abojt curbing of Anger^ faith he, this is Jiift for all the world, as if a man did not care for his | Legjbuc he would get a wooden Leg, as if that would i dd better then hisowit natuial LegV fo thofe that I areftethren, by Nature God hath Joyned them in a natural way for union and murual help> and the v/ay cfhat others come in to be a help tochee ic is but in a Mind of Ar tfjcial way: indeeaa ftrangermay ^oiil^ in to be helpfol, i butj it is but as a wooden Leg, and therefore you that God hath Joyned together by natural bonds, you (hould labor to be quiet one with another, ana not to wrangle and Jar one with another: And that's the feco&d fort«

The.Third is, Such as God hath Joynedby the Holy Ghofts ordinance of Matriage, that in* deed is a greater bond then the bond of Nature, which fliew^ a nliighty power in that ordinance cf Marriage, it is a greater bond then the Clnld being conceined in the womb of a woxan» Marriage is a greatet bond then any Natural bond, the ftnfteft Natural tottdiabut between MotherahdChildibdt llarriage is nearer then that,^ for fo the Sdipture iaith, amannaM fotjakf Vatber and ^ori^eKand cUuuoe umei bir Wife: Now though froVardnels^ be

)|.3"2 Exhortation toMeekneJ?, whofi it concerns '

11 very uq66rAly ftill^mongail,.1i^k; Utikufb is lovclyl\ 'but nK|ie"bnc($&!y beme^to'tiQan^^ aDd more/

I lovely is tht biher between man and wiAe, thev.lhoaU I Walkfw^edy andlovingl]^ together, whin God by (acb an Ordinance, of liisl .bath united tUemmruc)) & acct way ofcomfjaiinipA^/fi they are uoit^.> abd tberdbss fnu(ib!i^ faid mScriprureahooittbn^. Wives, feeibatye reveren^yourVufbandj'il whexiasyob provokey oar f^usbands, and (peak in a frowafd way. I, appeal to f{ thy .fbnfcience 3 Doft tfioii reyereAce toy Haftbi<aio4 ^ You wilJ&y^jH|B'doth hoe deC^bve ic^ WhccEer he] 4l^(^ deieive. Tt or nq^ yod.^re to reverence htm^ yes t^qftHverence htm unyour^words, tod rtvcrcocc mm I in ^our geitares^ tod tdibps^. and to your yery bepcfi*

Wm/ jj for,bv jbis oiqan^ y w- do piiof ^tpcr ^ii^ippeir Ordinajice of u(^d^; God bath qitdf^M^rriagc to uoiou, fo; cqmmutiiboi &i loye^ for help«, fqc P^ce, foe de-lUghi^i trid t^oufoflwhartncbe^Iiea, ^fralhrpflkiSv, my;v^rdinance^of God. \ ^nowy that Ood will^iioi DetFitat tVy bands^ that tbpo fiiouldft froftrtcc thai grettOrdinance of his, /^o/e/.ktd t very Ihi^wift woflftn that Wail) b Wife (Zipforab ) tod calkd bimi ihimiy Ho^band^^et wedQ not retd^of ^^^I0giye| Jber tny provoking (peecliet tfitin. And fo it fhouM be ^ ^ith toe Haibtndi heflionldcofifidercbeWife tsdic weaktr VefTely and bear very aocb: AodfoibcWiff (hoaUtconfider of the Hosbaixl,^ ,ts one tbtc God o^i^nds tb^fihe {hpji} Id ceycifnct • Qie m^g coaio i tb'efitft;hetdof loferioct^ God btib pot beriotn io-feriptcOQ4icioa,.4|iidtbeijcforcfirowtrdnefs toiptfi-'oo li ^^^ixqco|QQ}yJn;yopj,.w>t.Qtnl!y beteafe cif ifar Uoiiifnt^h^^ tbti irw

nig)it|bt^io9Qiirlivfs^)bai btctefrttf the evil comes CO the FtiQi)y*

J'OJ^ri^X t Tbcfoanhfoftof cbokthtc Aosidi^ libtaDor for the ertce of MedEiieis. is. Sncb tt God

Exhortation to Meekne/?^ whom it concemt.

bith joyoed together maoy publick Service: If there i be any (I fay^ that God joyns together in publick Sec* I vice^ they (hoaid take heed that paflioo (omet not between them; they fiionld bear very much one within notber, before they fiioald faffor any paffion to come between thera fo at to hinder any raibl^k work. If it be in a Town^ tbofe tbat are joyned in O^ce jtogether. j taice heed that occafions of pafllon come not in^ and make one draw one w^y, and another draw another way. And fo if they be imployed flill, and riie higher and higher in Pnblick IVfFairi of th$ StKte: but apove alliapablickworkpfthe Church} Mtoifiers that arc foyn^ together in any pubiick work, they ftioold take heed efpecially* It is a irery great poiicy of the Devil^ to icek to dimnite them by ftirring up of Agents to canie paflion to afife betwifeQ one another ^ and there-fwi tbey above all (hould deny themfelves, and be v/iU lii^ to bear exceeding moch ; jea, to bear any thing but rm, rather than to make breaches by any way of ' paffion* As it is a moft.abominable thing, for any to be •Agentfor the Devit^tofeek to do it ;^fo it isa very abo* nuotUe thing for any to give way to their paffion; it is |Mffiocliastofay» Let tUGodaWork lie aiide, ratbcr tbaolwill let go any paffion. I remember Ibemifto-clef tnd Arifiidefy, tbey were cavelling.aboQtStat< Af* fflirs^ and bev}g fallen oat one with another before> as I they were travelling, {aid, We have had ver^r mtny ) bccacbea between us, but let jus lay down fi our wrongs epoo thefe Mountainsi that the tboogbts of tbofe may not binder ss in our wofk« Sd we Aould not fuffer paffibD to come into bindec afly mibltck Wonk*. And To it is iikewife reported in the Hiuory of At Lounc^lpf^ Tretn y there's the example of a Venetian and a Bavarian Ambafiidot: They begxptofaJlftucJone wicb a-. nodberv who ftioUid foe:fifft; ad length tb^ Veoeiian. A^olNtCidiyr. though be acck>o0tedhimrelf to have: the.

"^X^ fbctortation t9^Meekfiffi, »hom it concerns»

iofReUgion, I will never conccft here, I will rather yeild tpan conceft about fuacters of Reli^ioa: So'| }£thjkt\it ^liy thing wherein Religion is- like to • ftiiffet^ We ftiouldbe of y^eilding dilpolicionsy and | nfcver ftandupoH our owh.tearm$, noj never work < WTopgsuponourownfpirics to kindle our hearts | by any thing that we apprehend our felves at any' time to be wronged by: Thus in publick Service.

« And then Fifthly : Not oijly tjiofc that are 1 loyn'd'together in publick Service: but if any of: ytmhave any opporcunity, though fingly, to do a-; ny good to any^ Ob take heed that your paffioD' come not in tahinder|;ood: I fltewed you before^ { iJi the opening the evil eA^sof paffioui^ what a ^

deal of ^ood it hindlers: Now you that God dotJi \

\

Imploy m any Service, Take heed you db not lofe an opportunity ofdoing good by your paflion, forj in meetings many times>. one man may do alNW dance of ^ood, 1 but there happens a word in the | I meeting that he is offended with^ and* he takes it ill, anduDon that, one wopd happens upon, another^ and all the opportunity of doing good is hindred, and for (hat we have a notable example of our S^ vior Chrift in John 4* when the woman of Smi^tus I fpoke in a fcorning way, 1 wonder, hew you fhouUL \ offertooj^waterofmethat am a Samaritan^ Y^^ are fo ftrift and precife) What doth Chriil fav } | IfAoubad^jikiumntbfffftof^odf andmbo it kmat] faith unto tbeeMve me toitmkjt Hnm would^ hanre lfd(jfhimanahep^ai$ld^have'ghmitbeelM p^ol^. If Chrift had been aspalBonate as flitejhe might have loft a Soul i he would have laid, what a ragged dif« position are you of, It^s tnie^ you are Saouzitaiis, and wicked Idolatej^s, and you do dderve tharl none that have any humanky or Reli^oa ihoald^ have any thing to do wkb you; but that waaldi

J

Exhortation to Meeknefy whom it concerns. 435

have {jpoiled all, and therefore Chcifiracher forgect his water, dnd her paflibn, and fpeaks in a greai: deal4>fGencleneis^ and fo eels the Woman of the wacer of life, chat he was willing ( nocwichftan-ding fliee denied him a Cup of cold wacer ) co have given unco her. . pnetha^ goe$ a fifliing, or fowling bow (till he will be, and low, creeping he will go, and lie down if it be upon che very ground^ chat he hiay cacch che Foul^ when he goes co fhooc a Fowl be doth not go making a deal of cluccer and noife^ but goes as iiofcly as ever he can, io as cherc ftiould DOC be the leaft noiie^ made. So when we are abouc Miuing of Souls We fliould he willing co- bow our telves, and CO go wich all the quiernefs and gende-nefs chat poilibly we can for the doing good unto' others. |

TheSixtfortis: Such as find themfelves prone . I by nature to be paflionate, they (hould above all' ' labor for Meeknef s^ the more we are pront unto a-! Dy fin, the more we ihould labor againft that fin,' ligp me ( fiiith Vofuid VfkL ij. 23. ) from mine anmlmquityy ther^ are fome fins that our natural! Confticutions puts us upon.more than others, now: where there is Grace, there will ever bea laboring againft that fin more than other: and this is a fpct- j cial fign of true Grace, If thou findeft this, that thou art carefiiU to examine thy heart and life, * What fiais it that I am moft prone unto ? Some will find Luftsj fomePafitons, fome worldlinefs^ ^ and ibme iluggiihnefs, and fome one, and fomie another, but where there is true Grace; there is la« | boringa^ainft that finabove al: Therefore if thou bceft of a froward nature, then know it is the work that Godxequires thee to labor againft^ that fin ra-cber than againft another, others are not fo bound CO this Duty as thou arrj thou art to go into Cl^rifts School to learn chat Duty rather than any. If thou

-~1

I

A'iS Meeknep, vh$tft it concerns.

fccfjJam^nCftikhthe Holy Ghoft<Pnw;. 23. iii,3- )

mvento thine of petite, when tboufttteftun^ a filler y

I trirt thy kjafe to wy- TLhroah Anochfer maa needs not

1 be fofcvcre that is hoe fo incHn'd to be Overcome

wich inordinate ledciiag. \AndfooEhers> that are of

\7eak bodiesi that a Clip of Wiiie vnll quickly

overcome chem,thcy arebotuid inCorifcience co be

ihe more, watdjtful over cBemfelvek beriiufe of chcS

Weakne^^. Hiid <£o* are thou chiac arc fo prone co

(his fiu of patfidn. asioraa^ Hen and Women tha;

hfiU(eDifeafe»offauicitigfics^ they will becarefiili

to carry fotnecbing aboux: thenri^ help them, that if

they feel afit commg lipbnthem/' they rtay be re-

leeved^ andfo youchac h4v^ fucli experienced chat

yophave bin fo often overcome Virh paflion^above

all people youfhould carry that with youchacmay

belp^^QU4g4inftthkCi& ^wheivit is readycocorntdp*

.7^ A S^v^nth fort of People 4hat fliould be careful of paOTioO, iS|. Sucbasai^in inan affiled Condid* cn|.£v<^ia$:areuf^der affliftik>iib»afiy way,And there* Ipi;^ the; Hebrewi have the fame word chat fignifid AiAlAed and Meekntfs^ Meekoefs and AfflidioA j they exprefi by the lame wotdjnorinc thereby that

j when God dothafflra Us it is that he may Meeken us, fndci3e:ti;urh is^the Lord harh feeAthac we have had rugged fjpirics one towards another, and have

* bin read) to beftdving one with another, and coo-tending Sc brabiing one with another. O! what little agreen^en^hiacti ciiexi&bedh in thofe pUces where

I the ;L6rd Mffe.^keptiihe Adverftriei from people, th^retli^y have beei> ready to|>«fecute one anocner: Theref 01 e it; \% juft with the^Lord to bring us yet lower, ^ndtKe truth is. fince there hath been lately fuch,Coi)(;en(ioQifron[Vvariery of bpintoiis. & fuoi j

I Uiuernefs.Qf fpirit together wftfr che Terence m J

Meehiep^ who)n it concerns. 437-

opiiiionj I coiifefs my heart hath trembled every cimelhavechbughcotour Army abroad, as even Concluding al:noft in mine own thoughts, that the Lord would bring us lower than we "have beeii^ rhar he mig|it meeken ut> for fo God doth expeft chat •whfen he tomes to afBift people, that they fliould be Meek Under his hand of amiftion,. and if this Ihould be the end of Gods bringing us lower, to ' make us of more Meek 8c gentle Spirits one i?owards another, to bp able co bear andfocbea^ one another, tlieii tlxough the affli23:ion be very h^rd and bitier, we fiial have caufe to blefs God: Yoii know men that a«e of ithDleriGk ftomachs, if they eat roflch Sugar & fweetthings, it will turn into choler within, them. Art<l-ft>V *^^*"^^ ^^ vrereidf fu<fh €holeri(?k fte-' rtid»,th6Lbrd fa*rutfinifit.ifor.mGftof his fweet tnetcies, therefore the Choler is iii'ft to be purged 4Wt before Sugared Mcarteis may come - in. No que-jftifeh coulttwc agree 'one with another, and be of AeafteAlt^ihdqUier; fipirit^s^<mVwith ^atoother, the L<WdwbUld do well enough with oUr'Adverfaries: Wftcfi >irt k^ in affliaion^ thfcnrthe Lord' expefts that-M^'flioUld be of Meek Spirits, though We ftid it CM^ f^inied-qUtt^ x:oiltrary through the pride of nten} bif^t'i ta^^^diiii :arc Very plaklible \^*en they ate in th'e Sfln-lhige <)f prof parity, But when rhifli?s go cPo£^JVirh^n the hand of God coirei a^ giiiift them tb €ro&3them, it makes^ictn mtehtily Sr^>K7^d ^ aifd fMti time of ficknefs^ ^ftnytftacar^ of qiiiet fp ir its when t bey ^tdmheaith, yet if thrtt boaies bis dift^^mp^Aid with Ocknefs, they'ate mor« froward: Oh / charge it upon thy Soul when thou art^><:M'thy£cki|kdt, ^aod «» CMfkLltr ttyi %ibte, OB 1 >doeh Qod^d^i^Upon Alet4iA^i&>m9^ri£>iojq:b nieek«n n^ tt flOifttiODt^e wiib<ti»as w1thi«he %!», if atJakfit^ptearhey abeimb^Rh^ l>uiHf4irTtfmp(Kft arflbs\'^t4eiicheNPis^oulkidi»'b»E w&etl^a^ds^ttfm*

^eekneji, mhomitconfems.

I

peft sup.nuscbeirweaiiftbethem reimooclK

£ighcly> Aaocher fore of people chat fliould be more meek rhea any is, chofeas heretofore bayc kuowQ Mr h It trouble of Confciencc meant, if r here be any of you that haveever known what trouble of Conictence hath meant, me thinks you fliouMbe meeknedall the daies of your lives^ For if you hare been acquainted with trouble of Confcienoe, then you have been made fepfible of the ^roo*j derfiil guiltineft that is upon your fpirits andclie| wonderful things that God had to charge yofor Souls withal, tiien God made you fenfible of eke iufink need that y ou did ftand in of his mercyj Mud will y ou be of ficoward fpirits ? That the Lord hacfi .madeyou fenfible of Co much need of fucbinQjrMp mercy as your Souls ha^e^ if you have beea^c^ quainced .w i th 'trouble of ConOcience^ I fuppofe jmi could not be often let into Gods prefence^ ghr* 'up your Souls toGod, and defire Gods mercy pardon >irhatfpever become o£you, Lord} 4q me what thou wilt in this world, no mutter w fuffer^ fo be ir, my fins mav be but pardoned, mad f be Lord may be reconcilea to my Soul: had chim never thus pleaded with God? An thou thus fro* w^rd toward thy Brethrea: What hayeyooftidi knowlec^ of Gods goodnefs^ in forgiving yoo Co ira* ny thoufan 1 Tallei.ts» and do you catch y oar Bco* ^hers by the Throat upon any httle offence: AlioC ypu that ever knew what ttcuble cf Confdciioe meant, know that God fpeaks to you ard caU alqad to you for ever to be of meek uui qiuec Spirits.

NiD£h,Ly^And then anotherXo(t «re they that have Abundance of Hoeknefs in theiniebret: chore^t a. great deal of Reason they fliouid be Meek towards

. otbers»thac acefo ready to be offenGveuntoodiert:.

I If orhetsihould take advantaiae ^gamft c^ec^ $mil

* ' ■ •

Meeknefij »bm it CMcerni 43 j^

have their paffions alwaies up when chou doeft ma-nifefl: chy weakncfs,. thou wouldcft live a very m^J comfortable Life : But that wei);k^U makeu^eof after vrards as a meaos for the helping of our M^c^k* nefs^Minely co CoQfider of cw: ownmwkxi^h

Tenthly,And chofe char, are of different I«4g«)Wts from others^ and muft have oc^rs co be^ yich them becaufe of th€ difference pf tJlieir jMdgmcijts chey had need bex>f meek and qyiec fpjxics^chey had need indeed be wilUng %q be Servants co aU joca ip any ching*chai: is noc againff confcicnce, there tjbey muff be Servants co no man i But fuc^ ^$i)i gs su:e <^ diff^erent Judgments with others, perhaps difi^erenc from the geQerality, the moff Muuftersp. ti^e .190ft Godly i this is thy condition^ that thy confpi^pqe 'doth put the ^pon i\iqh and SvA ^iiigs wJm^ < I fay) thou doeft differ from the generallity Qf this Godly amobg whom thou li\eif. And thou arc, nor aule to fee the Reafons and Grounds why fuch able and Godly Minifters, and.why the ftate itiould do fuch and fuch things^ but chou goeft on in a dif«^ ferenc way from them but thou ajcc troubled and aifii£ted becaufie.Uiecc is fuch a difference :'Buc4K>w what an infinite unfeemly thing were it for fuch a) one that muft ex,peft to be born withal by Mini-; fters, by Magiftrates, by thegcnerallity of people^ and yet for fuch a one to have a high, haughtyi Spirit, for fuch a one to be of a froward Spirit; chat cajii bear nothing. Certainly, fuch are noc fie to be born withal, that when they know their Brethren nuft bear io.oiuch .wich4Jiej|i,.y^-iiLey can bear nothing chemfelves: Thou fhouldeft make chisufe, the Lord hides fcom me that which myj Brethren fee, for chou arc co think, ic may be they 1 fee more chan 1 do j 1 cannot help it for che pre-fenc^ but for che mean time, that 1 am of a different;

M ni Ml TiTri0n;i»nr. i

-

Judgment, I {hould deflre that they ^ould bear with me, therefore I will be fore to g.ve no oiFence in any thing elfe to them: I will obferve chem icall other wsues^ that they fltal be convincM that it is not through ftoutnefs, and fiubbornneCs, bu meerly out of Confcience. And therefore they flial find me a$ gentle in all other things as poifible may be: they mal not bear with me in other chiles, but in chofef wil be ferviceable to them>to do them all the ^ood I can^ to bear any thing of thenu This fiiould be the difpofition of all fuch thacOiouldbe of different Judgments from others: But we find it) qiute Contrary.

Now thefe are the f rincipal forts that this Exhortation belongs unto, that I am now about for Meeknefs: but nil I eonfefs the oxaii^ thing is yet behind.

rtMMVl

CHAP.

»

V

I J

Me^ t^fft Mnd hee^ MeehneJ?.

CHAR CXVIL

Cownant dayly^ 3* 9a tumbled far vohatii fdft. , 4« fBen^tfre of t&e h^irmiw €f ^ajfton. $. fSfa^e account to meet ppith Vrowcatums. 6« Cmfider iby VrShy* ?• ^ep peace with ^od* S. Remember tkat nothing can be vpeU done in Anger. 9. THm\Ay aff^ionx ano^)er v^ay* 10* fBeps^areofmanybufmeffeim xi.^Se^ prare of Curiofity. 12. ^eeonn^incediik better to fuffer ^ben do wrong. i3ml{fi»lbeVeartSpiritual. i4. ^MukiUy not vooras. 1 $. Stuay the Word. 16. Setpeforeibee^ the ^xam^ofO^ - Saints.

Now you wil- fay, whac ihould we do) Many things hive been faid for the (hewing the evd of paffion, and the excellency of the Grace of Meeknefs, and the abundance of goodie might doj Oh that we had this Grace, what ihould we do for cheobtainifig of this Grace of meekne£s} For indeed, I may fpare motives, becaufe all that harh been fpoken already are arguments and perfwafive motiues: The main thing of aly it is the means..

MEANS, I.

I. It were a good way for help if you would a high price i^on the ^iemefsiof your Spitits^ that you would noc be eafily deprived.of the Iweec-nefsolit: yourfroward, paiBonate people, they do make nothing of the quiecnefs of their Spirits they will loofe it.for a trifle, little things are enough to get from them the quictnefs o£ their

^-—u-

Spirits and hereby they fhew chemfelvos to be of i very Cbildi(h di^^ofition,: If a Child have a piece of Gold^ bring aa Apple to a Child, and you may gee away the pi6ce c^f Gpldi fo, chequiecuefs of our Spines we ihoold accouBt it better then al Riches and ftial any one by a vordipeaking gee a* way thcr <piiec of our Spirits > God forbid we ihould fliew oisi: felves fo foolifli, you have heard that God Cst^ a hi^h price upon a quiet Spirit, and therefore we fliouXd iet a high price i^cn it coo^ and { cfaerefcre refolve with thy felfe, through Gods Mercy, I find my felf now that I could bear Crqifes, and I find a great deal of comfort in this temper charnowlbave^ Well^ it fliall be fome great matter certainly cb4t fliall make me looie this. It fli^ll caft me dear but Lwill keep it now v If a-Friend or a Neighbor give a froward word to you, do you* prife the quiet of your Spirits fo, chat you think there is no more good m thac^ then there is evil in the b&aring of a Crofs word: If one fiiould throw Dirt at me, and I had a Golden Ball in my Hand) Aouldi thrown that at t^i^ becaufe he threw Dirrai me : others do difqttiec you^ they do noc know the price oi a quiet Spirit, and they have noth^ tac Dirt CO throwiipon you, as foon as ever cfacy ve Angry9 thev have nothing but reproches to can irk onme> ana froward fpeeches^ and froward wor<u^ they have no other weapon to help themielves, they have unquiet Spirits, and they think that yoa do not prize the quiet of your Spirits any hiore tnen they: Some men and Women never Knew in all their lives what the fweetnefs of a quiet Spirit | meant, andf^o there are fome Families that fcarcej ever m their li^ es knew what ic was to in;oy one 4]Uiet week in a Family, I but you that have Families that have known the fweetnefs of it^ youihould. not fd eafily be difquieted as thqr are that know 1

J^eaus to get and keep nuehnefi^

no better^ and cheref re k it hoc fo much wonder chac chef are io: Ob prize k quiec Spiric at a high rarej and be willing co liiffer much for ity £eek after pcace^ and follow after k, it is worch rhe fuf-fering muchfor ic^ becaufe there is fo much good

in It.

MEANS, li.

2. You think it a hard thing to over come paffion ' when you are Angry; Renew your Kefolutions and Covenant whh Goa bat for one day, and when you have done thaCi* then the next day renew it again, as thus: Ifiivdlam naturally overcome wich paf* iton^ but when you rife in the morning chink but thus with your felvcs : I may meet with occafions this day to difquiet my Heart: I have had experience, tnat though the day hath been fair in the morning, yet it hath beenfoul before night: I fee I am weak, andlhave promild and Covenanted with God againft ic^ but I have been overcome again, Biic if 1 cannot do it for a day, I will Covenant till noon, Iwill now bind my felf in Covenant with God that til Dinner time, whatfoever falls out, tiirou^h his Grace, I will beafc it quietly, and if I b5 wronged I VjU plead it at night, or, the next day. Now if you have any thing fal out that hath croft you, ana you have J)orn it quietly,vou wil find a mignty deal of fweetnefs in it: and if you have I • bom ic oncej then after Dinneif, renew the promife agata,':rhatwhatfoeverfals out Iwill be^r it tell go to bed, and I will rather plead my Caufe next moroixig, then Iwill Anfwer in a froward way this n^ht. Now do yon think this fucb a bard matter,. to be tied one forenoon^ or an afternoon to bear wftatfoever any Body fhcaild do againft you topto-voke yon, that you wculd not Anfw^r them in a

t

paffioaatewajf ? If you have cryed ic btic one day th\H, thea tty it aaother day^ yea> cry ic laidll we meec again cms day fennighc^one day after another, and Co what may be done in your Family^ 8c one one anocher in nnnd of ic^ If you fipd palfion and anger CO arife, what have noc you Covenanced this dby with God: As Chf ift faichj What can you mtwaxA with me one hour ? So I may lay to you. Cannot you be Heek one forenoon) If there be any wrong done |* ic wil be as well for you to right it afterwards: As Vhotian faid co the Athenians upon Jltexanderi Deaths Oh they began to be all in a hubbub upm .his Deaths faith he^ be ftill> If he be dead co day, he will be dead to morrow : And fo, fuch i^ one wrongs me thus and thus^ if it be a wrong co day^ it [ will be a wrong to morrow, except he hachrepco-j cedj and if he hath not, then you will have as ouch caufe to feek to right it to morrow as co day^ tod therefore there is no neceffit^ that you (hould be paflTionate one day, and ifthiscourie were but cry-ed^ I do verily perfwade my felf, as the Apoilk faich of the (Jorintbianfiti another cafe^ That be had Caught them vptiha Voly Quilo. So ic woiddk a fecret kind of Guile, to gain upon the heaa co overcome palfion, and if it were but done a Iktk, it would not be fo hard to otercome ic afterwards.

MEANS UL

J. Take this rule, . and it will be of marvelous

ufe in this and other cafes, if you would ovetcome

your paffion and be Meek^ it is not enough for you

tDJlet upon refolucion,bucyou muftbe humbled for

\ whac hach been paft, and intheftrength of hunilia-

I tion for whac hath been paft you mimfet upon cbe

\ co^ifxary Duty and Vertue.Thcre is a «eac miftake

i of people in this^ they perhaps may be conviacerij

Means of meeknej?.

tbaciach a thing ought not to be done; well, they wil refolye to do it no more, and fo fct upon the contrary TDuty in the itrength of refolution, but not in the ftrength of humiliation.for the lin we have committed, now this is the Reafon why rcfolution doch fo little and comes to nothing, becaufeyou do not go on in| the ftrength of your huniiliation for what hath been amifs heretofore, I do not mean the ftrength of your humiliation) foasto exclude the ftrength of Chrift and Faith, for it is the ftrength of Chrifl when I go on in the'ftrength of that Grace that I have from him ftil, as dcawmg ftrength from jChriftintheexcercifeof that Grace, for fo there is ftrength drawn from Chrift, not only in the ex* crcife of the mediate aft of Faith, but in the exer-cife of the immediate aft of Faith, but in the cxer-cile of every Grace of Chrift, So the heart muft firft be humbled: To be humbled for fm in general, would meeken the heart exceeding much, if the Lord did make my Soul fenfible of the evil of fin, it would very much mee^ken my heart. As I remember a fpeech of Seneca ( faith he ) If fa he Vieigbharf he voranpling one vpiih another^ if there were an OJit'Cry&f fire tntbe nextfireety orneerhyy it wauli makgtbem quichiy to have tvrangling one vokh another^ it tffould takg away their railing om at ano-^ tber : So when the heart is on jfire with paffion, if it could be humbled for fm in generally and be fenfible of the wrath of God due to lin, and confider of that fire, it would help againft the paffion. And to be hath anoceer fpeech ( even a Hearhen ) to the fame efFeft, faith he. Where a greaf fear d$th ^ppeary fbere-k m leifure to bejiriwr^ voith lejfer ^ ^Is. So, if the heart were troubled for fin, and

Soffeffedwith the fear of Gods wrath that fm doth cferve, it would never ftand ftriving and ftrug-ling with leffer evils ^ Humiliation In general is a

Means ofmeeknefi.

ioighcy meaos CO allay palBoo, buc chac I do noc aim at fo niuch> buc Huoiiliacion far cbe particular fiu^ there is no hopa tha: you can bi^ delivered from painon> or can be >! :ek., nil your hears be throughly humbled, bitcer things do purge out cJioler, ifay-fitians do pr^fcribe many bictwr thmgs to purge out choler, and fo cbe bicternefs of humiliation^ may £erve to purge out anger. We rea d ojE the Ifraelites^ that they were very froward with ^ofes^ and be-caufe they had not been humbled for their former. frowardnefs, they fell to it upon every new occaG-1 on. So in ^xod. i6. 2- They were hungry and wanted Bread, and then they fell to murmuring. And again in ^Exod* 17. they wanted Drink, aad! then they fell to frowatdnefs^ becattfethey had00c been humbled for their murmurings paft ; Humili-acioh mortifies it at the root, as chac is the time to get up weeds when they are moiftned ac rbc very root, and noc s^r.another time when the around it dry: So when the heart is humbled for a im at the roor, the bitter te^ars of repentance, if it pluck k noc up, it will mortifie it acthe root. And rfais Humiliation miift be conftant, fo humbled, till you find fome viftory got, it is a way that men ufc wirfc! wild Beafts, to keep them mucn in the dark, andl tame them that way, by taking away their iUep, and keeping them in the dark: aad it is the way to came the heart, the conftancy of cbe work of burai-liation,then the heart wil be brought to a MeGkntl$t| When che Lord hmbled Saul, andeaft him off hb^ Horfe, and troubled his Spirit, -he thac w«s of a boiftrous Spirit btfore> came to be of a meek, audi quiet SIpiric afterwards.

HEANS

%59^My wf ykthmp^

MEANS IV*

4; Another Help onco Mefekneft it^tnft pa^ioa U this : Tadce heed of cbe iitft begiMinjgs of ^ ^ki^on. Aft if a man were poifoii^v ^f ?^ iMnfelc poyfoa begin co fwell in his Body; cHe Wa^j^ h noc to delay sny cime^ buc prefenrl^t^ruti a^^ take I'omc Means ot otfaei^^ cAke S4llec Qf\ oi^ foiiiWHic prefeocly : So vrhenchoubeguineft (fo b^Si^arpa^ oUt and co fwcll in ip» rbeaa c^fibegitihdl^o Iwell nvich poyfon, and choa hadft be^d eake femwhic orefemly, elCechouknowefttk»twhttdret(Kal ef. ti^smay: come: a Ixccle thing willquoncft Fite vrheh cEe Fire if new kindled, buc if you ft^\a wliU(^,i chen Buckets of water wil aoc 46 it/ choi^ a llccle water caOi out of a Bdrcmgwnlay ci<> it at fitff: Sb 0unytimes» ifinen did but etlerve the beginning ofpaifion^ chey mighc put it doif prefencly,' but when it is^ontiuued^' k is a n\^hty h^rd diihg to put' it out. A^' in. a Fe&yer #heH it .begins; if a wife cour£e1>e taken^ co ^ tothe'Fhy^ans |^re-ieoqly,; it lajaty be helped prefently^ btitifyou ihy cifl ^ h^cJk^gprttn^o.>er ov« ytto; thfeli ttie Phyfiti-aatels^ypib'i&w'ilocoftydutAb^e: - ia^tv^;.X7* 14*

theretof^lm:v<io>0.(taiimmM medlid ti^itb.

There a(e maey Neighbors lat out; now if in th6 be* git\ning there hadbieen::fome^^ife^ m^A to it^eidiate b^weeattiem,} it woald bO^ ffayed tHeir ft rife; ln)C when it is. continued, apd theV^ go' pd to LaW one with another, they comie-to be both^ ^^^ *^^ \ oneanocAier, and know not what to do. . Inefe) tsoubUi' tt%iil. are among us^* otti wonld' have, cbbniig^ they niig^ havbbeth ebfily-rerrredic^d^ and m^^4) hadthf^enobbeenad^fF^e^att defign dri-t RTcprOBi: ocberwi(rnbdi£cdt<^e6tiMt wir$ df late on

3ieaus pfmtehufiB

etthtt Me, but mighc have been taken up$ buc now \x 19 paft che wic of iban CDxhink of waies of reconci* liicion wirb fecuricy, and Godxnuft.come inanex-^^r^oir^nacy manner to give us Peace wicb^ tiJktp ^ni^ft i^fp yjrh paCBon betWeen^r^aft and man, ifi [p? is^\PV ^^ little while it; grows defperatej A i)pa^;VppHs.Hpon his Neighbor^ andBrosher, iod uhip^$hisc6u9(eiiaAceisnoc fo cheerfull towards \i}fg^ af it ijr^s wont to he^ W^U, and thac makes t ]^^CJ^;bpyli^ginbUSpi^t9 and.u^ that perhaps I|i^;^Qkf:a little lQwrmgui)Oiii his Brotber^To a^ continugnce^then there begins to arife fome fimoife tme^aubther^ after furniifesmilinterpreFation of. one aDOthers aftions,. after.mifinterprcratiosj wfaes br^frs per(p(ave aftxaiig^ a cairi-

aget.of thi^ t^ka and the. other tale to iacenfc one apother, aAd:aftejr they af e^fitllen one thati^^ then they come to fpeak. fame hard.words agauut on}?'another^ and^a^^^^arcJU th^ do fome illnins to onefuioiihei'i andaft^r fome few ill turnsy even to make fuch brfache?, that all fhould take optice of ity aiid their foirits are .irreconcilable; Unii ithegins meerJty alt^rfomeiooks, meerly that rhcjr haye not that refpjed to one. aaotfter as they were wont to have, froni little/p/iduof ikedoththe be cpnie^YQU aire to take ai great care of die ba|iiuing of.anger> as you would b.e careful to quench a.little fpark of fire^that is iuthemidftof affl^eat many ^«)rrels of jGuorpowdtr. Iremeimber.Jii^'jif^'nliit writings tels ofxwo of chie Dukes fons of-T'A^roicrt having been a hunting, there was a. cooteft whofe Dog took hold of the Hare firft, and one he would |iave thejionor of his bQg>and the other the hooor of his Dog, 8c fo they began to be ia.a heat one witA anpther, for^ihchonor^of the^Dogs,.andfeomheac

FTf w cp words, and from words ac length one cakes m Swoi^d apd.runs at hi^ Brother, and runs hfin I i«0

u

into che Thigh» and kils hit Brother^ and the Ser« vani:of himcnacwas kirdhe feeing his Mafter kiU led, draws his Sword and runs ac che other and, kill him ; ic began To lite le; and: yec this was the' effeft ac lengc h. And it is reporced by; Camerarim of two Brothers> walking out in the evenings and feeing fo many Stars in the Firmament, one. of che Brethren was a Grafter, and faith he, wouki I had m many Oxea as there are Stars inthe-Firmament^ and faith che other^if I had a Paftitf e as bigas the world, WiM^re would you keep your Oxen) heanfweredj Ib your Fafture, what iaith he> whether I would or n») Yes^ and fo they feLto words, drew one 4ip« oh another^ and killed, one .another^ Thus you fee the fire of contention firoln a little, rifech to a great deal. As Milk upon the fire, when it begins coboyluPf younmft take it off, crelfe you will have It all in rhe^re:' and fo when you find Faifi-on begin to rife like Milk, look toir then and take ic off the fire. It is a dangerous thing for a Man or Womanto be ingaged in an angry fit, it is a bun* ^ed to one if ever you come off well^ tthete is f carce one of a hundred that comes off then^ and if you will watch y^our hearts well, you ntay per-* ceive when ic begins, you may perceive cofi(fiilion and difturbance in your fpirits, and fQU may per ceive it by your yoiccj. when there is cheeleva-* cion of the voice, though you ftaitdneer one ano* ther, yet you life up your vaice^ and fpeak as if* you were at a great diftanCe» and fometimes from ^hy gefture and alteration of countenance^ fo you xnaynegin to perceive Cher ifiegs of Angpjf* As Si^-drater^ ever when he began to be angry, he would l>e lure to; keep down his voicf,. that i$ xI^q fourth* A > . .

,Unn % ' ' MEANS

I

••

MLfiA^llS V.

Another lUileiorctie helftag againft Aa§ec«' ie|ibuHui^ be f>f. Merk and quel: Sp&irt, isj ¥^«i fliould all make acc^^uoc befioffe faasdyt ^ DU&aUawetwkhtfaat^ ciiac mi^ ficavoke smd ug^i yMi« Siiiii Smecg^ in «^ Treicifo cf Aik* gsci pcofiuae befetfeiuiMUfaat you muft ftuier fim, dling white yoil are iff^he w^M> tf the mind be bi&tt haadpoffeft that cfafrp mult be fufiwme^ it chiiigs£ils out aolfo;it w^ii he ni4ire fi( to bear k^ich 1^3 tafi niod k (krottg- if ic cbipe prepared re a cbk^ asy'fiuiuiniiulMii^lna'M Atrengch w iCc, if ic come pepar^d hg/htA handy aliidx^iarefore faicbhe^ chmk bfifoa^hindwhgtyoujuu^ftlfier, chat ic may b» no move t[oyou wheii it coitiec l^^ji the co)d ii| wk ter) as ihioh be, Wil any amii be ereubled wticn the WiBreioome^ aiu^WbenUe^bet coSka^ modirir coid) N(^ hei^adb a^coi^ o^it' before. At ii b laid o6«yAt^a!^cr, be wa^ n^ UQilbled wbca be heardoScbedtfacliof bir SMi becauie fmb be, 1 hegac bun mbrcal:^ and lb ^te khoii mAiriaft aj .of aD^t|&iiig6all'<Miccoli9€ii!bIethee, thunk,!! Imamedia^omaiith^tbftd many biflnnnct, ^ ai^d £6 irben cb^ marrieft a m^, and fo when choB hireft a SeEvant) whentbingsfaUoiuqro69 tftbw [ £dft but reafon thus, I ma& account I hired a poec 'Creanirechat had many infirmities, wheDth^uhe* getteft a Child, remember chou begetteft a Chfld tbac hath many diftempers in his bean, aad ihoQ MC the medhs <^ coEveying- many ditlempere no^ him9 and chat is a means to make thee to trite aia* ity gracious wales to reform rhy Child, becatiih the evill that is in thy Child, thou waft a means t» coo* yeytohim, think before hand that chii^ willfidl out ami£si» When MarciiteM gp^o Sea^ cbcf

MtMi^f nutkn/?.

wh^t the Sci meaDs^ wbea the cempefts and ftormt an£e, they are ooc preHemly inapaffioii^ becaufc chcy made.accouac Woie chey wenc co Sea cbey <)ioul4 nieec wich cempefts at Sea. Ic were a naad ching for a Marrioer when he comei co Sea^ co be up iaajpaflioo at every ftorm i che wprld is ^urSea, and }£ we have any Wifdome ac al, k caiiiK>t choofe biK cfacb us tha£ we muft meec wichftornie^apd ceoipfftsat^a, and ^wewovldpoflefsourfelvet wicb chifi^ thac I omft make accouac of croubleti and crofles afofehand, k would be^marveUoHs help agaiaft paflion^ and the furcheraace of nieeknefs.

MEANS, VI.

6» Aaocher help is this: Confider buc chine own ! ftai^cy) and char will meeken chy Spiric cowards < och^r$: hpw vieady thou arc co provoke ochersj, and ! thaic wil wake chee meek when others pcov<^e chee^ Ic is the ArMoaienc of cbe Apoftl^ in Qdlat^* ^.Tcrf^ I TbaieiTOnaparc^ we will make life of che fird bv^

^i44im 0f Cbri^ ^The Bitrdta muft be mucuiU (hac isjthe^A^gMtteiKj one anocher, chat ia^ you are {O betf bis bwdeni and he is co bear >;our bucdea* ITpii live in aPamilyy and there ace things that are aSwden co:you» yois OiUft beac cheniy be€4ii(e k mvy be they do bear your Burdeo^ can you live in^ a Family and nocbieoifoirive CO others) Yottamft betr wtchiothpra when they ofi^nd. There aire ma^ oy of frowacd aod paflionace Spirks, chae can beac ' A0 oikflfi^fsom othecs, andi'yet none fo oilenfive MChtyace Bear one anochess fiiwrdeas. Ic may tts^ y€iiiwiUfay» his Burden is f^^acec cliaiimiiie^ I do not ffiirdca him fo much as he dochme^ ifi vtiib beac his.burdei^ Imttft^beav cheareacer.' 1 ^AiifafTi U^r^"^ rta^ so thihluhatcbcBiirdenr

Muttu of Mnhmp.

j^i others are more thei) our own> whenas we ire partial in our own. But grant it be greater chea our owuj then it feems he is weaker t)ieii I^ for if Ae be more offenfive then I am, then he is weaker chn I am, and then I have more ability to bear then he> if I have more ability to bear oflences, then I have more ftiength'chen another, and if God gtvechce more ftrengch, that thou ant lefs ofienfnre then cfay foother, then thou art more able to bear then chvl Brother, if he be fo weak that is fo much o^nde^l then he is fo weak that he can lels bear: you Atoold think thus, fuch a one offends ms, either I have done the fame tiling before, or I might have done It. Vlato when he faw an evil man, he would by, am not I fo} Have not I the Root of the matter in my own Heart i And in QaL 6. i. There is another Argument, faith the Apoftle there, 9rff&roi, ifj a man ht overtakpt in a faulty ye vchidb are Spbriud refiorefucb a omin i^je Stirit ef ^ed^pefiy cMt&farm % /e// Uafi thou alfr Mtemjied, it may be thy cd hereafter, as he faid in another cafe, to day itii mine, to Morrow it may be yours, fo to day k ir his cafe, to morrow it may be my cafe, that am be a general rule among us, as we defire pudonfo we muft give pardon, for we have need of patdoa' our felvei, and therefore we fhould paraon tbe offences of others j my Husband, now he is in a fit, and I fee his carriage is not right) may be another time he muft bear as much with me; and fo tlie Husband the Wife, may be fhe is in a fit now, bat ^another time flie muft bear as much with me. AsidI the cafeof ficknefsinaFaniily, if one Servant be Gck, were it notafignof a very ill Nature for the] other Servants to be Grumbling, becaufe| muft (end my fell iw Servant that is fick, and! muft fetdi every thing for him, buchefliould think, bow my fellow is fick, andIwillteQdhim,maybeiBftme

'^^

451

may come ere long, and then he muff ce.id'me: , And-fo^ in paffion, 1 n^uft now betr with him, and may be hereafter, there may be as much caijdfefor him CO bear with me. If fellow Servants could chink as much of chis, as in the ftcknefs otthe Body,uj)0n chat confideration. becaijfe of their own frailty, ic would- be of marvellous ule. The Apoftle Vaul Argues from our own frailty and Weaknefs. Perhaps fome wil fay. Well, I Blel^ God I have power over my Paffion, and there wil no: be fo much caufe foi; me to bear with them, as they witfr me,- Welli' but as If aid before, then they are weaker, andyoul are more able to hear, but confider, what power r now you have, in the 3-0^ Iit»i, 2; 3; Thwe the. Apofk^ would hayeus;^or tofpeakSBruilafany many iobeno hrap^Ur'Si batpentle, fhei»ing aU^eel^nefi unto aUmeriy ^peakjsvilofnoman^ Though ic be of thofe that may deferve ic, yet cake heed of ifpeaking evil of any man, fuch a one hach done evili you fay you. Tpeaktruch, 1 but what cal have you ? Are ydu called co it at this time, I admire how Chriftians that profcfe RtUgion can read chat Stripcure fo fblly agitinft their fi;iful way, and yet do ixot Leave k. Spea!{fEvil of n&many be na^rau^lersy ^utgenik^ jhmnfi^all ^tehpeft^. unto all men. Well, hat how (hould we come to this \ This is a hard' Leffon, Mark, the 3. vejiej^ Torv^e cm feUues werefomtimes \ faoUflj^Tfifobe^tentjVeceived^er'idng timers Ikjls and ^leafkres^ Limng in ^Mdliee^ and fEbtvy^ hateful and bating, one another^ ^ut^aft^r that the l^indnefi and Love of QodonrSavhr torpordf man appeared^ &c. Then k was ocherwife, We fOintimes have vile l^fe Heatts, as-dcher^, ic may bf?,, if-thou look into chyHeart, thpu^haftasvtlea Hearc.now, but fuppofethouhtift not, yet fonrtimes may be thou haou as fiowarda H^art as others, may be before ^o4^opemd.Jthine Eyes, aiidconverted thy Souk

^ n ^\.m m

ctiQu lu(Ul aks Malicious^ afxowacd, vikHea^j^ at othoicsj^ x-eaateaxbcixig what thou were before chy! cpnvecCion, fkould roake chee Meek, cowsuds ochers I ctvafi are not converted. Yea, cawards choie chac aj:e coovened^ God nor having givea them ihac pow^rov^i: c^cir Corruptions^, a&hehathtothee^ An.d £6 the Armixaent oiSolonunu lA ^cUf. y. zi. ai. Solamon Reatons after che £ame niaaner CsonxcJie CQinniOQ ftailty o£ men, ^o tahg no heed unto aU ppordx if^at (tfe f^kpi, Uafi tiyou bear thy Senvam curfitbe^, for ofiemimtf affo thine onm^eanl^fiow* etk tbattbou thy relflil{fwife haft^ cur fed atb err, £^ Ile^ do. not tak^.oeed.topoordf, far wtntovonrCofiSA-en^e ttU thee ^at thou ha^ fpakpi^Buil ofothorsx And i this Ar^uinent. of. chine own. conscience wUlcel' thee that t hou hafi: fpoken evil of ot hers* Anidxhit j Argument of thine own conJCdence will tel thee^diat; thou haft keen giiilty thy felf, and haft done dac; chat wiU provoke oclvecs, fhould be a noiiKhcy nieans \ to, make tbeQ me^k towards ochers whea othenj provoke tliee. If Jo be that paflionace men aifllj women would have fomuch como^aad over chdr Spirits, when any thing provokes them cheycoidd; go afi^ and cQAftdect Qh, but have not I pcovoM,' others I Have.^orlbeen ready to provoke others» upon every occafion> to take petat. evexy thing? why (hould not I then bear witn others when they j^rpvokeme i

MEANS, VIL

y. Another help is this, and that is a great help^ indeed^ that which hatbhfienfbKVed.divers, timcs,^

and therefore I wilnot be long ;ii(>pQ chae: Tb^U-boring to keep peace with God, , Kbrnlifpiffi^ iff^ handling chs great Foin; of HecoKiUaaioii. widi;

Mtans 9fmttkmp»

455

k^ep buc the evinces of chy^ace with God fauDd» amdic will make chee co be x>f a quiec Spiric vruh all the men in the wocld> if there be not a fcoldiog confci^nce wicbio, it will keep chee from ! fcoU^Qg with others^ if God be not Aiigty^ ic I will keep chee from being Arcry. In Vbilip. 4. $• Mark what the Apoftle faich tfiece,. the Arflume&t chat hehath^/I^^oj^ce in the Lord alwawy midag^n^ lfay» ^e^>>^> Mark then what follows. Let yoHj^ J m^natton be ^lovm to att^ This wil be the cooSje* quenc6ofit, ifyoucaa keep your >0y withGod> if you be able to look upon the Face of God with ;oy, ynd all neace between God and your Souls, then' this will follow^ ^our moderation vi^itt bebmmi to aU menj you will be of moderate and c|uiet Spirits \ cheReafon that there is no moderation in the car-xi^t% of men^aud Women towards one another, is, becaufe you have no joy. Saitb the Apoftle in jl Corinth* i$% 31 yerfe. 9y your ^Bi^YWtg I die di^y^ Certainly; If rejoy^r^ in Cbrifijrfm^ will hiable one to die dayly% then it wil inable one to put im wron^ Tbe Example of David is very remark-* aole foi: this, mVfabffey$7^ Votmn more provoked then he was, and at that time by awJckedin-ftruraen^y^ by Voeg^ that foi^ht to drJ him all miC* chief in hisi Life, but mark wh^t. quiets ^awds Spiirit, Vo£gj he had fought to do niifchief coT>a* ^lad, 9?Ufl;idfaithacthe 2. v:erfe. Thy Tongue ifor nnfeih mfchii^ iihg £L iharpe ^rfor^ woKkj^g deceit-fidnefi^ ihoHUn)^^%l more then ^fd^ ,and Lyujjg raibertben tixfpea^^^ti'oi^f^Sf, .Srlab,, tttotilonieU /M devoHrinj^ vQords^ uh, tboH deceitful TrngHe^ ^e whac ainrovocation Tiamd bad, Bw now what ^piiettd bi& Hca^rt}' Verft^^ 8k But fa^ch hQ». lam Hl^ agreenSAi^)e Tr^.intbeVat^u c^ (fM% 4 truft iff ri^^S^fprty^'oj^ lwillpi^aifetl:ffe

fanevu^. becaufrsbau ih/^i. dem \it^... and I mUwnite

1

I

II I ■ -,, ^ -.

^\

V

on thy ^awey for it hgood before thy Saintu This I is that that quieccdTD^i^ii, when Voeg did fpeak fo' bitterly againft hin*, and fo ke orfcers fpcak biera* hr agairiil tKee, though his words be as a'iharpRa^ ior;> yet ifthoube able t^ make titis thine «wn^ in the Sjandp. verfes, ^ut l am liig agreen OUve Tree in the Uoufe of^od^ Itrnft in tlje mercy of Qod \ for &ver and en>erp Bleffed be God I in joy Pea ce w'irh God, I'amwag^^^Qih^T^^^^^^ hh4l<ntfe, Andl haf^e the mercy of Godco tftift urtro, and theretbrr let them do what they Vill. The Argument like-Wife of the Apoftlet^thfs putpofe, the aflurance; of Gods mercy, and-Gods Love, in %jibef*^su\ LetaObitterm^ iindrx>raXfS, and clam&ttty andnH' fpeakjtjg'. bepntnvcdyfromyoU t^ith aU^lalict^ ani\ beyekjnd one to another^ tender beariedy forgh^x/^i atie(motheri evenchQadfor^hnjisJak^batbfor^'eB you.] What is the Argument why youIhoQid doaU. thisi "^Etendf ^ddfai^CbrifiTJai;pha$bforginfenydMy keepebut this, and it wHlniake yotukimi ooeco-wdirdsahothery-y^/timi^e^K^^ andcla^kr^ ande^iU fpeahjngy will quickly be done away. The Exaai-j^le oi^Duruid is fbry remarkablcV itiirSmn. if. 22. ^id Davrdf^id> -ivhat have lie do with ypuy yeSdnt of Zerajah, ft!>at you fbmWtbii diy beadverfwries mit'o vhe^ ^fiall ihereUriy than JU put to ^I>^lb tbk day in Ifraeh for do not 1 klUH» i^Mit I am ^it da^ Vint\ on^erlfraeU Shitnei^ He had raited i>u hhn^ a&li now when VM)id was eftablifbed again in his King*] dome, they lirouldhave had HXawi^to retengehira-j felfupon-railifig'iSMiiieh SaithD^a, Ko^ mark how he cariies bicnf^f void of all reveagei iaich he> %>o hot I ^v^ thk day tha^l amlifng over If rati? This £atisMs him, this is chough, rneLord hack been pkafed co reftot'e^ me again to my Kin^gdom^ ihis fati^fie^ me, and therefore I tan rftlily ffacu^. thix^xpog^ Sonowi£thySoulkeep$ic!tpo«cwk&

Means ofmeeknejf.

•^4m>^am^

457

I God, if thou knoweft, and arc able to fay. Well, r theLcrdharh been merciful come, pardoned my' fms^ I aft this day a Child ot God> and an Heir of! thfe Kingdom of Heaven, why Should any thing in ! the World trouble me ? If God hath given me this afforance^ thaic I am an Hejr of the Kingdom .of Heaven, why ihould I think of raking revenge for any thing in the World, I am this day an Heir of Heaven, and a Coheir with Jefus Chrift^ I ^ave enough to fatisiie me.

MEANS. VIII.

8. Another help i$ this. Convince thy Heart of this thing, that tnere is nothing thoU cahildoin Anger, but thou maiefl: do it better out of Anger t thou canft have thy mind in nothing in an Anger, but thou may ft have thy mind, andDectcr, out of an Angryiit^ and therefore why (houldeft thou be Afagry ? Truly, Confider ing the great danger there is in Anger, one would tliink it were ones Wifdom CO make uiTe of it never but when there is much, need, but now then^ if I can convince you that you harenoneedofir, butyoumaiy do the fame thing without it, that you would do with it, why fhould you medle with it? Confider you have your Anger ftirring,what would you do in your Anger ? I would reptoovefuch a one that hach done amifs, you may dal^t without Anger, ^eflore with the Spirit of fMeef^ne/lr, Your rcproofe fhould be as Phyfick^ you do not ufe to givePhyfick fcalding hot, you may reprove your Husband, Wife, Cnild, or Servant

without Anger,. as we 1 as with Anger.

« ... • •• 1

But yvhat would you do with Anger? Youi. would corrcft them, you may correft ch^vvich-^ out Anger, as Vvelas with anger* ^ Socrates woufid

O O O 2 t^OQ

■^•lii^^Bi^

hftoHtofmnkmfis i

not Gorrcft ^Plato in an Anger, k would be thou^hc CO be }rour fury, your Servant would rhinli ic coTbe | racber from your &ry then from Us fault that y«i' (ConreSbim. Some will fay^ cxcc^l4oitinauna Angetj I Qwnoc do it ac all. That is a Ugn off foollih Hearty you may dole better wbea your paCr fionisov^r^ tbea in your paflion^ .

What would you do further in your At^g/ai Would you do any fpecial Service for God^ And yott fay^ anger wiUquicI^en auu. Saith tbe ApoftJc mijamef^ lo* Tbe Wrath of mzn accomplifoeib nH 'Ae4iigjbie0Hfii^of(^ody God will not be bcholdiiyl to tbe wrath of min for any thitm« k is tbe S^peecb of aHeatben^ That foaicude hacb noneed of wracb» no need of Gall and bitccrnefs> and QioUeir^ but k i WiU do wel enough withouut Clholler, I

ilgaio» What would you do more? IwBiBake| bbstobefienlible of bis .wrong tbatb^bacb doae to me. You may do that too without Anjger^ So Xaith the Wifimaxi^ in Poh;* %$. a2« If ibae^Bma^ inofger giwbim^sat. Kotbe angry wkbhtogw«dM if be TuirBgiw bim Drinis t fi>r ihwJoingtkmJkaU heap Ccaies of Tir^upon bif ^ead. Tbacis, thou ihalc maki; him fenfible of bis wrong.tbis way, as well as any way in the World, that it wJU cither melc bis heart> as Coales of Fice, or croybkUib Spirit till be have made thee Refticutlcu, and cSipc jwd confefs bis fault (be cannot when be lies in be4 fleep^ ifthouconvinceftbim this way> rbeceisno Way in the world to make a man ouiet, toackaov-ledg his fault more then this, f Warrant you he .wiibe ciottbled enough, if hi^ Aiall fee, thatMt* j wichilaftding al tbe wroog be bach done m tbcei ;thou4aboureft to do bim aitbe goodtbou caiift,tbtt JviUaoubkbim;

45^

Obje£f. Bucfome may Uy, 1, tut «4;^r w the. ( fybetfione of rift heart, andit may belpfomtimes and be

. .>4«f»r. To that I airfw^r: But ncvwche wrath of man, chcAnperof maafiialneverdo good without th« dregs of it *c firft purificd^there are many things ithat are good andPhyucal^ If they he cUrified, da-(Tiik fome thiegsj and rake away all die dregs, and ihey may dofome good^hat if yougire chemuncla-rificd. cbey may do hurt: So Aiiger may do good if {id^ined^ouctakek in therrofs^and eheieis nothkg^ thac yondo,tw youinay do j^ithout Anger, that is^ clarifie itw^h Prayer^ \nlen your A^er ari-Ccth> get to Prayer^ anddartiie it, but take heed of niakiiigtire^t Faffion till yeu have clarified it, jthatisjtill yoiihavefpentf€hi>e timein medkarioo 'between <jod, and y ear own feearc w'hat is fit to be done, and tiUyou have Prayed to God, thts^ the darifying of Anger. ^Phitard> obfeives this as thi \7zy of tneBarbariaw, k was more proper for them jto makrrfxofelnftuamiurs in war, they would poy foD all their weapons, thatthey might do the tnore mtfchief > I, but laith he, this were more proper to the;Barbarians, but others tiiat lived more civilly, theyfcorned, to do fo, they would carry all ©» with valot» AFooltnay do mifchief thac way as wel as a man ofValori by ^ying them a touch with* out valor. -So^henyouTmire againft one that is angry, youw^Upoyfon your weapons, thitis, yo«i caiiaot do it "but in an anger, you cannot oppose ilhofeiiiat wtohg you and doyoi^ feives right, but yon muftpoy^h your ArrcMv wi^h^^^r* W-ellf tbacwouidbeaipeciaUhelpif ycu cqnld be con* imcedofrhisf that there is notbmg that we can do I in anser«but may be done better our of aneer.

1

MEANS IX-

9., Labor co turn the courfeof your aiFe&ioaj I turn the channel! oi jrqur affe&ions another wajr, as'Fhynciansobferyein bleeding, when a manor wqman bleeds ac the Nofe very violently, the way to ftench the blood is^ to let chem blood in another VeiniSo chofe that are paffionate,they fhould labor to turn the channel of tneii; afFe<%ion another way: As for inft ance, What! Dolfeelmy anger toft ir, let me dir upfears. Oh! let me have thelear of the great God^ andthefearofniy fin before me. Doth Apger ftir ? let nie ftir up mourning. You are angry j becaufe chey have doSfc you wrong,: mourn for theirj On whereby they have provoked God more than' yoiT* . And fo for the afFe^ion of lpve> they are angry with you, labor to ftir up the afFeftioh^f love, wearecailedupontoloveourenemiesj if we could have loving hearts one to another, that would caufe Meeknefs, the heat<Dkf love would take away the heat of anger. As the ihining of the Sun upon the! fire deads the fire^ and cakes away the ftreneth of it. Soif we had che beams of love one towards aoo-/ ^her, oflovetoGod»andlovetohis$aintSj the fire ^ of paifion^ the bafe drofly fire ofpaflTion yrould not be very iirong^ Yea, labor when thou art croffed to rejoyce in all.the mercies of God towards thee« getalone^ andgetiomefcripture^ fonbepromife of God that may (weecen thy heart, go to the word) and unto the promife, and chew, and meditate upon che promife to fweeten thv heart, and to rejoyce thy foul, and thus by a w^le, as it were, thou maift gain power over th^ailFei^ionj if thou canft turn it * anQther way. As it is a marvelous help againft un* clean and bafphempus thoughts, if chey could have but Qther fought s^ and tucn their, thoughts anochex

I

jfa.

way5 not fo much c6 ftandro anlwer their thoughts, ^ but CO turn to tome other thing. As wich your Chit-drcn,y^.ur Children are froward, the way is nor al-waies to go and facisfie them, and give them the thing they would have, but If they are fullen, and in a dogged mood, it you can,bring fome other thing and make them play, if you can turn the ftreamof their paflion another way> ic will be a.

f great deal better than to whip trem, it would fce a: great deal the better, takingthcm off <!)uc of their fuUen and dogged fit, to take them up tliac way, andthofethat are difereet in bringing up Children, t hey make ufe of this rule, when they fe^ Children

' in a dogged fit, noc to beat it out of them,but ro. turn rheiifpiritsanother wav : As we.find by experi-

[ ence in Children. So it is with all eut hearts,, for we haveall Childifli hearts, we are mauy.time. fuU

f leh, andd g^jed an4ii-oward, and rr is. nor oppofw tion-that willhelp; bucif we CQuld turn our aiF^ai-

pn andtfter way this :woUldbetp u$w

' , . . .^ . ' , •

■MEANS X-

xoi Attocher rule is thii: Take heed oftbo much bufin«f8>' do not puc youc £e Ifes into too inany bu-finefles, thoCe men and wom*ii ttut have coa luany Irons in the fice, will liardly fcape burning their fin-cers, andthegoundisthts, becaufe there is no hu-ftti'is that y ou <^n undertake, but there is,fora>srhac ot other wUl fJiii ow crofs in it, you muft make ac-tottot oithis. Now If fomthing in every thittg^wil fell ccofs in it, then wh-^n we have a ^ac deal of bufin- fs, th^nthere will be multitude of croflcs, lie is ufuall* when Men and VV;omcii are very bulie, vouprefe .tly anger them, .that is the reafon your Cocjfes ate very;aagry, ?dmeaBd«wddle ^u.t cMm iiridJ)i<if«Mly t^eygf**^ angry, «li«fcrfarft,do «ot

Me MS tfmtehufim

pueyour Celf ineo a gceacec cliiccer oi buluieis chaa [Godcalsyouco.

MEANS XL

II. Takehcedof coo much cwioficy^ £aich ooe« Would you not be an angiry man, be not curioui^ I mean curiolicy in prying inco every Isrde thii^. A$ now in.aFamil]r, if che Governor ia. a Fanaiiv be curipiis and dainty, aud prying into every lictle thing in che Servants at every curn^ and upon every imall criflej it is impoflible but chat they muft be o£ very froward tempers^ and dtfpo&uoQf. But now if you;i.vould not be angrv, youmuft pafs over a great many things^ youmuft have a kind of ho^ neeligence of a^reat many thtngs^ and pafs over, and fee, andnotXee, atid turn away your eacs from many thiugs. So it is in that p!ace before ttioted* in^cleT.y. 2i. we made ufe of verie 22* Defi>c^ There cne wife Man would'have usuot fo nmdi as to hear : Td^e no heed unto words that are ^olph there are many things fall out in a Familv^ UBAt men and women fliould take no heed unto, ita taitf-band will be curi ous, and prying into, every thiog inhiswife>and nakeas much as he iaa ^ every cluing (he fpeaks^ and fo the wife of the husbana, and Mafter of the Servant, there will be occafion to be provoked^ but if the things be not of conic-quence, rather let them know that you do not cake notice of chem, but ifyou will be taking notice of every thiii|^ ic is impoffihle but there wu be a great deal of difmrbance in the Family*

MEAHS XIL

II. Labor tocwviucethy Soul oB thit: Xb» ^ U a eireat deattbccer ta bear wxom cliaAciH^i^

.wrongj there is a great deal of excellency in it^ and there lies the danger/not when otl^rs fpeak againft | me, and do me^wrong, but when rhe Devill lliall ■ - comeandtemptmeby that*to be in an angry fit, there lies the danger. And A'^ftin hath a very ex« ' cellent limilitude to exprefs this, iaith he, when' th» Few let hath fetaKetto catch Fowls, then he' comes, and throws ftones in rhe Hedges to fright | the Birds. So the Devil doch nor fo much care for. thi$9 meerly to ft'ir up another to difturbyou but he ^ lookrbeyond.your difturbauccj, the Devill fets a* nother to ]put you inco a difturbance^ that ib h^niay ! cake you la his tempcacions, m bis net, and you. ' fhould think chis wlien you are difturbed, take heed [^ of the Nct*that the Devill hath on th. orher (ide the .' ' Hedg, there is no danger in it if I bear the wrongs

MEANS XltL

♦• 13. Another Help is thii: Labor to keep thy

heart fpirituall. Take heed of carnality, andienfu- j aiity> rhe more fpiricuall c hings are, the more unity there i^amongft them, rhey are as the beams olr cneSmr, rbatareof a kind ot fpirituall fubfiance,; cheiiiandis of them will unite in a piiri£inm^ andrhe more fj^iritual mens hearts are, the more they wil unite in a punBunu You know, the Srars> they are, in the inferior and middle regions s they are not above^ rht:rei$noStorins> and Tempeftr. So The Terapefts, and Storms of frpwardnels and paffioiL arife, when mens hearts are lov/, when rhey are; btic in the middle region, when chey have.not got up to rhe upper region. Sairii che Ap^ftle in. i Co>\-3« 3* Tbere^ecanteriiiansandfirif^am&nigyoHjare you not carnalt ? you are not f^lritiiaU, you are car^* \ n^iMj andye waV^at men : Were ye fpiricualli thcpe; ^w^ould-be no inch thing, Nay,it'^may be.faidl.ofe

JStvv fome:^

, ' ' ' '

ffMeam ofmtehup*

fome, they do not walk as men only, but as Dogs, and Devils. And fo in Qaia^. 6. i. Tetijot art Spiritual. 'fBfifhrt with tha Spirit of (Me^'^tr-fi tbolt that are fall.'n. Labor for Spirirualky, keep your'

.beans Spiritual, snd tlien there will not be furh

j diegsof palTion in you.

MEANS, XIV,

14. Another Rule is tflfs. Take heed of roultJ-plying words, there is a mighty deal in that, m fpro-v.-ze. ir, 42. verT. ^ Codes are to humia^ Coakfy and Wood to Tire, fok a Contentious aim to kindle firtfe, Tfje words of a Talebearer are as tvounds, andtbsygo dorni into t^je tfinermofi parts of l the felly. Ye lay, that words arc wind, what wind ars they > Ihey are wind to blow up ih-Goales of conterttion. It is a great deal becwr to be filent, ificbenot in a fullea Ulence, to forbear much in words, it may come from doegednefs, and' 'fuUcnnefstobe filent fo, (but that 1 havefpoken' of )butyouniayfpeak fomwhat, bur not in pro-' vokiDg words, there is n-thing provokes moreflica 1 words, wrongs do not provoke, realiniuries, do not provoke fo much as words do.

MEANS, XV.

15. Another help is this, which may beof vov ^eat ufe, becaufe many of you have weak memo-nes, and cannot remember all thefe, I will an y pu one that you may remember, and that is, luke ufe and lay up feveral Scriptures that I ftallname

"°"? l**;.u"J^?*™ *'*'" • readinefs whea paffioa anfetb. Oh, That ye could but hive fo mucliliber ty over your own Heafrts, as yoU couldget oachall, luajjerofan hour alone, and read overiBefeScriH

yf.

?f Me^kneS,

» • »-■ I ■ ■■ ■ m ill ^ - * ^^^i*tttf

■«b

i«flM

cures fhat Ifhiil name unco you, and ofcen read chem over> ic would be a mighty help co you againft paffion. Youknowicisfaidofone, chae be would have the Greek Alplvibet read over before he would puniih an oiBnden So before thou arc in apallion, go and read over, chefe Sccipcures^ you may eurne chem down in your Books, or Leara chem by Heart* The firft Scripture ts^ in (Prov, j. r^%. They were made ufe of before, buc now I piic them together, that chey may be as a rule ro help youdgainftycurpaffion. ^ Vor the frotpard k atjr abominatian to the Lord^ but his fecret k vohh the ^ightiOHS^ Thou wouldeft fa?nt; know the fecrets of the Lord, that is not with the fro waid^ buc with the Righteous^. Oh, the reading of this Scripture may put you into a trembling, lead you fliould fall into a froward fie. The Second Scnpture is in ^fov. 8.13. T/^ ^carsof the Lord k to hate^vili Vride, and arregancyy and tha ^&vil tvay^ and the frovoard ^art do I hate. Thou arc ready affoon as^ever thouarc ftirred, to have a froward mouth* Icis^ wich th* Mouths, of many inapaffion-, as^it is with r.]i«-mouths of rnen in a Feaver, many men, (efpeciallyf ul bodies) in ^Feaver,. t lie Pltyliciaia comes 13 the morning, and bids theni puc our their Tongues, andclieir Tongues a e all furred, and chat muft be fctaped all off, or elfe other things will do them buc lictle good". Truly, When you are in a '9iiflioo> youhaye fttck a. Farr upon youc Tongue, chat hadneedbe fcraped off with cheKnifeof Repentance. Oh, Remember rhis Scripture,- The fro-ward^outlj Ihate^ Iha4e, I bate, you are froward many times^ and.youfay, ihalUbear> audiballl •beai?} I bus rempemfaec' whan is faid'm this T'oct, ^*Hye'fro9t^ard^6uih L^Hkite* Mcthiftto the reading 'of chisTexcAouldftopyouir fiiouths, T^he frowdrd\ m^W^rt k^oAabomimtiott to tbe^LoPd, andthe fro-^

Me4m of Mkknef.

^

ward^outhdolbatej You chink youfpeak rardy, whenyouhaveafroward Mouch> and others will coiDoxend you, God fatch> 1 hace it. And the o-cher Scripcure is in <Pr(W. 11 • ao. Tbef that are cfs frtward Wwrt ; are abomination to the Lard^ ita Vfud) at are upri^t in their toay^ areijk ddigjbt^ God j hacb^no p leafure in chofe that are froward. Ic were a fad thing for one to live in a place, in a Family^ and chac no body fltould delight in rhem> Tculy, thoie that are froward, no BcKly delights inthenu no not God. And then in Vrov. 16.31. 9e fiut jr Jlovp to Angery if betterthenihemij^jty \ and be tfur ^ukthhk Spirit, then be libat takfA> aCih. Here are four places in the ^<K;tfrb/, lay up but cbdc for CO niechcace upon> you chat are of paffionme Spirits. And then in fErcfef. 7.9. 9e not b^ia I thy Spirit to be Angry, f^ Ani^er re^eA in the bofmc of Vooles. And in fMiittfc/5. a 2. There Chrift makes Anger to bemurcher, ^e i^mif Angry mA bis^rot^erunadwfedlyieguilty of iudgmem, Ashe chat kils his Brother is guilty of juaffn!eaty but if ic j breakout to his height} T[bou VooT^ be ninda^\ of Veil Vire. Many more I might Name bat cfedel are the principal.

MEANS, XVL

16. Now then, there is one thing remainet, and that is the fetting before you the Example of the Saints, and efpecially the Example of Cnrift. the feuing before you the Example of the Saincs. Some will fay no Body can deny their. jiaflioD* Yes, I wil eive ycu the Example of the Samct fee it.. That of Abraham^ in Qenrf. 13. 8, 9, Read there what a quiet Spirit Abraham had. And thea oiVanddy in x Cbron. 28. 2. He comes co bkftib-

I

J

-••-

T

Means of meehte/?*

l;eft$, andcaUchem ^reibrm^^yVretbrm^ tbus^ laod cbus/and (peaks in a moft gentle manner, evcQ ' ro rhofe chac were under him. Y ou cannoc give a I good word £carcecoone chac is above you> buc I rboCc cbac were under bim, be cais chem Brechren. tAnd auiD, in i Sam. 17/ 29* verCe, Whea bis J'Cldeit brother ^E/iV^b was angr]^ with hioiy very pecvifti, Ikpowtbypriddy and thenau^tinefiof tby [ ^art^ far thou art conie dm^n that tMu mi^^fee Ae ^(^teU When Vaa^id went in the uprishcnel]^ of his Heart, and did buc fpeak co Qoliaby that did : delic cbe boil of Ifrael, bis el^eft Brother^ he comes unco him, and faith, I I^cvq thy pride and the i noM^tinefi of thine Heart/for to fee the hahel art sbou : come dofom. Mark the ^9. verfe^ V/batba*oe I done i Js^HreiiotaCaufe? Andbecucnedco anocher, be faith no more> Brocber^ IVbat have I done f Is there not a caufef And fo cbe Example of Stewn, in <«4et/,7. and cbe laft verfe> When cbey ftoned y Stephen^ be prayed for chem, cbac che Lord would forgive them^ and fo fell afleep, and faid. Lord fotffnje them. Thou haft about diy Eares but hard words, and be bad about his Eares hard ftones,and ' yet che bard ftones did not £6 much difturb bis , Spirit, as hard words doth thine. And lo Vauly in QalaA). 4.12. Vaul was before of a very boyftrous ' Spirit* almoft as any man^ but of what a meek Spirit afterwards >. Tne Qalaxbians provoked him very ii:.acb, and were become his enemies becaule he toLd them the truth. Buc faich he, Vrethren,be ael OMf I am a$you are^ you ha*ve not injured me at \all9 lam comenc co pafs by any thing, you have fpokenbardcbings againftme^ and you nave Joy* ned with falfe Teachers, and chough you afperfe me what you can, und cake aw^v my good Name, and indMd, cbey hadjdealt mucn with falfe Teachers, ^odufedhim as a great inftrumenc for go'

unto

'

mtu\ -nxx^

:

I uQto cheni, and the Devil had no fuch. wav co hinder che good that <PaHl had to do among the Qala-thians^ as to fend faif Teachers to afperfe Vatil^ and take away Vauls credit among them, and they ^egan to liff cu to it, though they had got £b luiick cod by ^^, and were ready to ^Tacli o$it tbdr 'yef^ and cryed, Oh, the good we have got by this ^auU yet when falf Teachers came into their boufes^ and fcandalized Vaul, they had almoft gotten the heart of the people ^om ^aul^ and be-cuntofpeakofhimasifheweretheir enemy, Ycc laith Va^ul •, brethren, I hefeech you be or I am^ for I am Of )0H ^rey ye have not injured meat aU^ You cannot defire my heart to be more to you then it is, I am content to iuite my felf to you as you can de-fire, Youhav:?notinjuredni?ataUi but come,Bre* thren, be as I am, come lee us joy n together ftil, 9nd further the work of the Lord, and 1 am as your hearts can deiire, and whatever injury I have had let it all b^ buried in Oblivion, lam Oi you arts you have not injured m^ at all- * And fo the Example of GodhiOilelt, in his dealing with Jcnah^ Vofk^ tkoHVPdltobeAngry? Soin^i>rf. 34^ Slavato M-■^K And ill ^al. 103. 8, 9. i^c. efpecially this of Chrift, fet the example of ChriftbdFore you, wd kt it before you conftantly, til you finci ic work,! for we are to know this, that the Example <^. Chrift^ doth not only work morally as anExaic-' pie, but works efficadoufly, by way of cftcieocy, there is a great efficacy to work uponu^. Byfet-cing Chfiit before you, we fet h^m before youas^ thofe in the wildernefs fet cheBrafen S^rpe;ic before them. I have read of a noble Earl^^rxir^j hts. Wife did wonder at the quietnefs of his Heart, and asked him what; courfehe took to quiec his Hean,j ^nd fo his Neighbors likewife, he gives^emthis' Anfwer^ \jrhen any body wrongs me

t

restftemttiM

g l ^'l

^eans ofmeekne/s.

turne hithfu

my thoughts to the injuries that JcfusChrift

affcred, lairh he, Incuer leave from riimt. |

natingupon and rcnienibring the injuries of Chrift until 1 find my Heart wholly quiet j fo ^ ou fliould not only think that Chrift was meek, but be ip}c-d'tatiKg and never leave fcctlngChrift before you, and chinkfng on his iviccknefs, til you find your Spirits rdet'k. 1 migh^ fee before you many other Examjples befidls the .Scriptures, i remember it is ' faid ot^c':(^ay he was a man wlrhout Gall. And fo Ibeodofius the Eniperor, no mailcould ever fee lym Angry. Aiid io hkcwife Cahin, it is faid of him,, Luther being foaiwhat of a hot. Furious Spirit, and j fpeaking fomwhar againft Cuhin, he gives this an- ( fwcr. Well, Let Luther c*all m6 a Devil, yet 1 will' acknowledg him to be the Servant of Jefus Chrift.! And indeed chis is a notable Exampleco MinftersJ that are jroy ned in the work of rhe nxin'ftry, though • C^hnn^nd Luther was joyned together to promote the {an e work, he law that LutJjer v/as .lo inftru-1 mental in rhe work, that he refolved he would not falout with him, becaufc he would nor hinder his working. And fo I might Name many Examples of Heathen, Anaxagareiy he heard one of his Soldiers fpeak evilly of him behind the Cloath, he coxiCs to him and faith, take heed you do not fpeak fo as the King n ay hear. And fo Vbitarch^ when \ one was railing upon him all the day in the market place at night he goes quietly all the way home,, though the man ftil railed at him, and then he faith to his man, take the Lanthorn and light this man I home, this of a Heatfien. And many other Ex-amoles I might Kame,it is the Speech of a Heathen, faitbiie, that Un never be too much fpoken of, rhat can never bft too much Learned^ that is an expref-lionofajleath^nman) So that vertue that canne* ver be enough Learned, we cannot fpeak too much

46p

Means «/ meekue^-

--—. -"•

of it though we have fgenc much time about k.; Therefore to c ncludeilL Kow rhefc things ye. haveb«rd, ifve know chera blefled aie ye, yoo! niuft not ufe chjele means that I have prefcribid to j you as youufe Phyficfc inthe Body. I remember ; <Pli^arib hath this expreffiLon when he propounds t fomeiBcaus, I but faith he, y ou muft not ule chefei mean* as Phy Cick that muft pa(s quickly through the ^ BjDdy> but make ufe of them as nourrftiment, ner * ther muft we ufe them as unfavory fmels are | brought ti^thofethat have the fits ot the Mother, j they bring feme levels that m^ perhaps for the pre-j fcnt quicken them, you bring Feathers to fmtl ujpon when one bath the fits of the Mother^ 1 but that! takes not away the diftcmpcr, the Body within fttl^ bach the fame diftempcr, Soyou may not make ufe of all thefe h. Ips meer ly as a fmel^ as a favour to help you out of a prcfent fit but labot t o turue t hemi into ycm-Heart, ani keep them in your Heart to-do you good. Oh, That the Lord would be plea-fed to blefs what hatkbeen faid, that fo thar may befiilfilledtbatisfpokcnof in//4i- 6o. l8. Tbm\ fs a time a coming that nnobmce fiyail be no mare beard * ofi Oh, That that time might come but in Families; where there hath been f :ch carriages, Jthat vioknce might be no more heatd of, no more violent carriages and words, what ail honor would tliis beta the word? AsIhopetheLordhach not carried 00 the pcgnt fo, but tiiat he^ill have it to prevaileup on (Ohie, whit an honor would this be to the word? perhaps your Husbandor W?fe comes to he worilU now it you be chanced, aod your carriage more meek th^n heretofore- what an eflfeft may tbi% have HponycurHusband> He may fay, I will gj and

hear it too, andfoyoiir ChUdrenandServanty rf« Parents that hated the wotd before, they will be ito Love with the'word.t00., As yon would honor

^mm^i^^fmm^^m^mm

)jM^aHs »f Miikntfi.

odj and the wof di audyouc fclves> labor to be ofMetk and gentle fpirits^Ceriaiiilyv chat meeknefs cha(; cyme's by rhe w^rdii ctie l^ft mcekuef^^ a nitn injsiy hayp nieeknels upon ^rh^ fi|rotinds r Poiiapk tr dm ft Length df arguiqeQC^jy^ceafo&^heiete theiof-Icdnvenience o£ hia Pf jlfiofi, lHi& Qhat maekneft it not ;fo;gp6d| but that xuei^kn^fi^'Wbicfeaonketfcamthel V6i;d, tfiat ii.thcpellf mpelfrrf^s;^ AadmcSorcow fdr ffli, that conies i^p^; h^p. U{Hi^ fbeic fick Bedr» and ^i^th BexisV (t^iatis^ncijicfagodd us the Sorrow chac Isjwrq^ghc.by^ifhe wor4,; Sp.of iaeeknef$ii Kotvctie Lord hacfi prefeiited man^ things out of faU Word to mei^kea y^^Jt(eji,res^. ajid'if yoiibe itfdekj^Jjcvh the.h^an^gplf ijh^^ I^Ul be^ac*

edible/Tieeknef^ except tfais^ivordlpi'e^^ai'Lwifii you: it ic do hot' (jualiA<f yoilr Artgeir, know it if^rilltfAereafeXaods Aiigfr,- J hav^ict bef6re70H y many things about this meeknefs^ but if you be paf-{ionate4ind Augry after^11 this, GodAWillmake thefe things comeagainft you another dav^Godwil iiay,'Were you not in fuch a place, ana heard lo many thhigs of Meek()eCi and frowardnefs^ and yet you were as froward as ever > Oh what is becom; of (hole ^ermcQs of fneeknef^h Yea, andj|;)uconfe ano-ttier ia mind ^ot ibbi not inafcortiral Way'as o^ chers, when fome are Angry,.I this is yburgoing to Sermonsjand this is youc Co^fdeirce^Ob this is a vile way, but fpeak with Gravity, and Sobriety, Do not fpeak in a Jeering way in the Nofe when you foeak x>f, C^nfcienQe, but f p6ak With^C^n/cience. And thus ;the^> Huf hand: maji put^the Wife ia jmnd after the paffion is over: todiake heed of the n^kX temjpta^ontopaifion, >forrhereis a grelt^ealeotie eoaudeced of that, tfi'rs is the.vayof the'Devit^ whenij^y pi,iry, if j^refc dibed^hc labqri i * gfcc a man or Woman to maHfit^ne hreacfij and etJeii& lAidW* that all that that h^thhpenfiiki about {helDtify,|.

lAunsifykethufi*

I

is eoertace a nd comee t^ oothtQg. .When a at ffiadr u^pn asy £>iit)r, there remaiBs' fome Arengck; buc wiieti ne Detrllliarh prrevaiied wuh ilirie CO fm agateil cti^ SetMour a 11 is gone^ the Dev U I is afiraid of none 4^f tkofe Sermons. I make no que* ) fkioa buc the Deril iiitjr be afr a id, c^ac what huh becodetinared mcbe vrord ma^ |>teveJic fin in the Fainil^, irfae WH^ tad Hteband may live becccr, ^J^j^iiioii^ad Neij^Jibot^,^ and Ser-

vanuj Dwno.vifthisOl^HlcanpreTailcaiH^ ydo intiaiBafion, to finaeainft chefe Sennoosc Nov SakhtheDevillaU rhaeSermons are gone^ now I iAte i>verco<ne thvir'CdrfeieQces^ ana the word. aawisLaU gohs^ diet<i'hath been si gteax deaX^f faiofUkeatiy&eb^aMinift^, biicnpwaUis gone concerniDg fiich a*5oul^ and I mataM^p qpeftioabiff he yifil bb as pafltofoate ias eVer»

", • ■ . . . t -* . ' • I

HOW b9f<wel olo^ lipxhis P6i^y f woDid give j;6fl^4rii^^i<uif ^ow do cariy yckxt feWes to-^^ards oche(9^co ca]^ need of belfig aPri&rocatiocuo

aey ^(Ml^ loi:ic^ witsmfinot oulj dtdxt totfe Si*

lij.9«r f«lwe$»biK &uiitft>r/;yllealer$ of others. rbK I If^ if f>^fi9 bfipilfiDMri^ carvy ^aic ftltet inmht irwy •IflMqr'tetK^iofibieefo^thtaiv . ' liritt ajvefnriii it^lffe fog Ak.

^ ^

•*mm

J

Firft r Take aw<7 the occafioti; obferre the temper of NeighborH) or Wife» or Hufbaad> or Bro^. eher, and take heed of laying a ftumbling block be-t fore the blind^ Pafiioci makes one blind, thoukno** weftfucb thinu^Mrillprovoke thein^ and chou an. greft them, tmsis to lay a ftumbling block before them.

Secondly: Again, Give fofic anfwers to others that are Paffionace» as in i Sam. 2$. 04. Thfte is a notable ftory concerning a foft anfwer,, it is in tAin-gMlf how fhe appeafed Dawd^ She came and fel atbkfeeti andfatdy Mponme my Lord, upon me, ki ^yk Iniquity bcy let thine liandmaidl pray tbee, ^eal^ »i tby andwice^ and bear the words of thy Vandmaid^ l^ not my Lord I pray thee, regard tbi$ man ofBelialf wen Nabal«ft>r asbh nameii, fon be^ Nabal k hk VpHe,andfoUyktviH7him^ hut I thy handmaidfaw not tbeyong men o^y Lord wktm thou didpfend, now iher^oren^ Lord, ai the Lordlvveih, and a$ thy Soul fiwriff feeing the L^rd hath vtfitbolden thee from co-mkigto ^d blooody and from avenffng thy felf vt^iih tbineoamband^ novelet thine enemies, mid they that f^evii $0 my Lord be m Nabal, And novo tbk blejjhtg Pwdi thine Vandmaidhatbbrou^unto my Lord, litke^fenbegifven unfo ^ yong^ men tbatfoBot^ my Lord, and thu^ fliee goes on with a curious and ex« cellent Speech. A notable example for Women, this ^Abigail was of a Meek and quiet tempg:, a gracious, fweet temper, and fke had as churlifh a Husband as could be, and by this ntbans flie allayed indhindred a great deal of blood that would have. beenfpilt. knA to in Judges ^•i*x)x^tiob. anfwer ^here qinetedrthe ^phranuter. And in ^rov. x $• i • See what is fatd there coneerniag a foft amfwer. jl foft anfioer tumetb away wraJlb, butgrievoue words W" up anger. Tfiere are many» they can die us Toon as 4enie themfelves from ipcaking quick, now |

\

1

^way^rrmth^ And ?igain in OProo;, 25.15. There j auh the Text, ^y forhearing it iL^nnce per* Jwdded^ andafoft Tor^gue breal^^ the i^m^^iiiQK^ a man be never fo ftour a boned ftrongiuani h\s fjpi-Xit be never foilouc^ and ftrong, yet a Joft at^vef^^ unit hrea^the hone. '

; Thirdly : And again another RuIe^Lec there be a' gent le^ichdcav^ing froTi ifien char are Angry, not a' Furious withdrawing, when ybu fee a man An^',! CO fl'e out of hi^ preience, the Wife from the HoC-1 band,., ic fs good for piir felves fomtimes to wiihi * draw whfn the fie is beginning: asjhofe that have the ^s of the Falling fickneCs, they have the Symp-comes of the fie, and when they feel the beginningi chey withdraw inte fome bye room»thar others may nbc fee their gaftlyvifage in fucb a fie. And loir is; good for us when we ^1 a fit of ptffion co acite, to^ withdraw in regard of our felves, and from o*; thers coo^ noc in a violent way co iliag out of'their! company. In i Sani, 17. 30. It, is the place befoie I oiiQted^ the carriage'CI,^ii'vM to .his Brother^ he| iairh; iVbatbav&ldom^rJftberftMdcafif^f Md^ he tn medfrdm him, towards a)totbery Noa m a S^^^ojg .• Way, bupturninjgfromhiininagehleway : S9 kis go ''d, when you lee others in a pa(Gon/o cum ftoml them, and go and mourn for themi** j

i ■ ... '

Fourthly: Apd '^g^-'n^ As^fit aiyou can, Ac- * k'nowledg your own ofFences ^ th'S if a;mighcy way. to cpnvincethof^ that are Angry Jin ^rov*^ij 3a,33v IfthoHhajidQnefooliJhlyinhifiing^^ thy fitf^ otif thou hafl thoH^t evili. laytby 'Hand upon tby mo^ib* xSUrelyy the Churning of ^iflii. hringed) fertb^mter^ Idndihswrimi^goftbe^ofel^^ fBleodi p

Vibe forcing cf wrath brir^eib fortiafhifs, WeiwA. jnijtt.foripe writh.in others,.but rather if wf have.-

ffS

done loAliih^^ and dooe. evil, i^ <mrhatkiupm our^oiitlh aodbewtlUng to acknov/ied^ and i£ thej; £ec we are. willing to acHi^owIedg in fomei ch'.ngsj^they will think, that if we had; done. amiV. we would ackuowledg it now^ and.it would be very^ j convincing, i£ you would acknowledg.chac whi^a you have doiie amifs. You ihal have many ffo-wardpeople^ cha; wilnever acknowiedgchey have dpne.^miirs, thofe thatare Women, that.have fro-wa^d'husbands, if.you alwaies ftand to jiiXHfiej ^our felves^ is there never atime that you ciiiixake, advantage pf your..own Hearts to convince you* that^ou have. doiiethewronc> there,would more, gooa ^itioufaodcimes come this way than the.othett and Co the Husband the WifeL .

I FiClyj And again^ OBI rve fie Seafons one to another, that is, when there is mutual Loving ex-' preffions one to another, ;is Husband to Wife, an4, rntoj!ai',t-pve ppc to another, take that tinle^ fwheaj thy S^Uic is'moft gehrle> then take^thit.tim^to-plead the caufe.one Wiirh another j fay, now, conde ;W ifCf •.a^4)^ome'Hu$band, lee p? now Reafon^he th1n^ Tft us tc^ who is in faulc;,^ if J am, lwUl,ac^ •knT>vV'li;4j^ i if^you ^re, !you iuft acknqwledg h^ at. tiiife;tirtte, kh^y.by thw meaiVs/melr your Hearts, f6c youjbPafllon ,andjthar wouldbea mighty means. to^^bejTs^ i£ Men and Women that live broflyj one to another^ H'th^y^ could but findfuch atim^to breaktheir Heartsrhis* way> and lament for one^ another, audfal a WeepIngoVcr one another, be-: caufie of the DIfturbancef4)ac hath beenin th^ir Fa-niily,' becauCe of the iintowardh^fs cf-:rficir Spirits,, Jfay. 'God'would • have abundance of iOlory/ and; ypi^wo|^^oditf a.cQi duce to thepeace-andj comr-tibrr p£ your liven exceedingly*- Now. then, wci djuCt* pblwfvef.Thefc Rules,,not only xuicc orr.twice^

>

... •• -

Means i^J meeknefi.

bite dll che^ fmve flone cheirwork, tSi yea hare got ibmvhae. Do noc fay> you have flieired many Rules, and I have obferved many of chefe^ Riiles» and he is as dogged ftil> no gootl comes of ic^ and fach'eHusbandof che Wife, and the Parent of the Child, Well, but then obferve them agauh^ and obierve them again and again3 continually ob£arve them, Sopt^ tbjSeedintbe^orrut^, and intbe^ve-nitig vptibdroDp notthy^Han4i May be the times not come, may bethe next CTnte will do it, i doeft not know, but that fttll going on in a' .ftant way, there may be^at done that thoa coi never have thought poflibly could have been done} Yea,goonth]svay, ind cenainljTt thou iliak not looie by it. Oh I Thou wilt fay, if I were five by going on this way, I could prevail over the Heart/ of my Husband, Kay, I could be content to loofel half my eftate to live quietly i Now try yet« Bot{ fttppoie it do not help, yet it wilt be worth thy la-' hour and pains in this reipeft, it will keep t^ own Spii^k in a meek Frame.

' 'Yea, And again, know that t1ieX6^ HdU re* compence it Upon thy £e% this I can aflkre you, cr-thtr It will da the deed, and recover tli^ Hiisbifid or Wife, that you fhal ever hereafter Ihre qtuetly together, or thoii (halt bavefome other good bytC| that fliall be gs much good to thee as that. Oh, You will fay, nothing in the World can be fo good if I eould but get that: Well^ But if God deny thet this mercy, the Lord may have fome mercy in ftoie that may be as good to thee> that diou flialc a&er* virardsfay, W3l, though the Lord denyed me the mercy ot quietnefs in my Family^ the Lord barb turned it into another mercy that is as goocL But Oh, if I could remember tbefe Kules. will fome fay, Ifliould put tfalsmm pradice. TodhcIAs-

Means ofmeeknefs.

fwer, make life of What you ca^^ your felveTIS help you, aod feme Particulars thafmoft n!!Jiv I

cc o God,andturn them iato Petitions, that woSd' help you CO remember cheiii. And ftiahci know chat .^ thou haft a heart unfeigned to prSe t£?m It IS the Work of the Spirit to It ing them to remer^ bwnce, SolaithChtiS. InJ./^,^ Ml^mZi

Go to the Lord tn fcayec, and befeech him to bS them to remembrance, and what things ftall bf brought CO remembrance. Labor to keep them warm upon yourHeart; for Phynek muft be taken

warm, Imeane by meditation, and Prayer keen chem continuaUy warm upon your heart, and wh«

7^ 1Ji*?!!f'S^"' P"' ^";*» PMaice,and then thouLh Chey mould flip out of your mind, theeffeft wfll

reftmyourConverfation: As weufeto fay/Oi^w menot the Meat, but ihew me the Man, in a bmite

of the beaft, fom this though yoube weak in ySut natmory.^yec if the eifca of this abide upon Jour Heart that is. if your heart*e fianaifieS by this that there u more Mceknefs and gentlenefs ii you

m*mSfr-n' t^'^l^'^^^i*^^ youdonocrc member all. Now then we have done with this iO! Labor that thefe things may fmk into your Heart faitbChrift, Learn of me to be meek a??vS yS woukide any thing after my Example, dothiT

Leajnofme.forIammeek.Andthu«laythecharg; QfallchefechiogsupopyQiar Hearts. **

477

** ^^ •* •»■ m^

t: V J 1. - '*' ' K

-..• i:.

I •

• « ^>

... I

I ^ .

< ->

i:./i

ll . i

' I

* * -

1 '_

. 1 •

I \

4

1 1,1.

« I * A

. i.

ft ■ ■

$ .1

,/ :ji» >i

. * - -•

•V •

J J

<•

i. «

r

« *• «■'* .*»•

.» •

I »J

ti

:6 \

*

•^

k

V

4

W. .

• •• V

7-M

. V

C*^

./ —i

*r« ^

r.

i 4

^.>*

«•

¥

a—iM

•WM*««a

THIRD ^"fourth

O OK.

11.

ON

Matthew lu ^

viz

(JhrifltheHtmhk Teacher of thofe thai eome to Him.

TheOnljEafeVKajtoHeaim.

la the only Eafie Way to Heaven^

1 v^iHU thai L&m(m$ ^f Bemri m Unttemttw$Mbav€ «f f &c«m

ms.

4 T/hf fr$p»A$ 4 ^ humUi h$stp ttmmit G§tL

5 Th$ fBt^pgrnes tf 4» UmMi mii

6- rhtfr9peruii$fHmm&tj.'mft^S tfwtben, 1. It k fiorfiU ff pvH% m rj|f>rf i^mrr«. x. u gw^ dm tmmtoM^ $»'iiutiiukrt00ibert.

X Tbe^ifirtmihitwimAi BdSE SLCarudbunhmbf midiktBASE MpaMm fiui bmbimEitif^im^

3 TbeKe0fMwhffim§rm§usfi9t^ umfUttM rfdificiUtyinO^ iMMf.

4 9fbu it UAtMtmMi(i^ibe ffmu^l

^#^Jt>icpoqr,iiiiiCCrlpplt>Oitet Loadoiw

mjLUoVt^aniii.

O

.! I v/ a H T T v 1^

:. r V

vi'^y ail^S v'no rAi\il I ^.,. ...... "'" ' ■';':' .

'•V • • «

*•. 1

« ^ ^ *r ft

• ft I •• m * ^ i •''.M^ ^

. • ■» ^ I «M « f • •

.V*:i A \ »:

.^. ftOCjf..

J ,

/ .

>ft : >;»'^*»t^ ^^\ •^•i^\ "i*. ^^ \4j.>oi - ro ^ '^^-♦*.V-'V l' " : . ' 'I ' | •

;;•• -

• • • *< •* •»

^

• \ « ■

V... :^^v."f> , cJ L x> U v; ;i .1 LJ d U i-J I i ^ 11 t^M j

.• L

J

■^ l^i

THE

C O N T E NTS

OF; • .. ..

The Third and Fourth book

On Math u.

• . -

H AP. iip* ton>Unefi what: ^^atl^l;^ tn VweParticulars, i 5^i in^&Derty. 2 ^dr in Words duly, i ^or Ca'rrias^. 4 TiprVabiU s^or^afenefi of Spirit. '4577

Chap. lao Lowlinefi of heart tt^hat it k pcfitia^^hf andi»baritnin dbri/l infix particulars. 1 We became ^Mediaior. 2 ^an. 3 ^orn of a po&r Virgin. 4 ASerh)ani. f A Ciirfe :' xte, Sin. 6 ^t»a9lopt^lyinhit carnage to mmu 49^

CSiat). 141 Six Argufhents thorn the tovcUnifi W CbriftioiP0or\Jjomtrte^offptritinoUrheatU. i ft toai onejpitcidl end ef bit coming in t9 ibe vo or Id. 2

I VhVUmitity maks^pridi in ptana dMerate ^-^ 'viU' 3 TbegreateftexceUeniyJiandtppiwthegrea'' t&Jt humility. 4 Vh Ldmiriefi ftands tvuht^e greatefi Wifdom. 5 It 0 infinhly J^Mfuigto Qod^ 6 It may fiMd with doing of Prtatnnngs. $tif

Chap. 112. The ground of imfulity. A i]mi>kd^ andfoifecfouromiwtenefi. Sii

Qiap. 123. Of the hAa/vidr bfbmttHty before Qodin tm ^artieutarsJ 1 It gf^fUfppW^ the ^finite ' SifiantibetiJpten §od and a Sinnei^. 2 Itha^ a tf^m^lini V/tart b^oteQod. 3 Ar^eniinA

ca«

JTie Contents

r

Pagf'

L

Iwg^ QMfijOidd dfoojk its conduim* 6 h h, wMing i Qadfiwildbeddvamed inaUbk water^ 7 It admires theleaftrndrcy* . 8 likwiUiYij^tohe put hid' mean and hard emflloy$aatt. 9 Itir vriUtt^^ wm ,

I tiponQod. 10 ItkwilUrtgtod^wbatitaDitobe' 4 norQpd - ^ 511

Chap.«i34. TwelveVropertief of a Lowb heart in '

r^0Mlf^ xhnn^ryfMi^ 2]

. ttsf vniing to hpow the txH>rjt of it fetf: 9 It ir mi- i

Utii^tolo(\tohkbiffn9ing^, 4 It k ajhamed cftt\

/ felfl ) hhaibfitfelfS 6 It nidgeib it felf umror ri^w 7 It denier it felf. 8. Itkgeps damt hfdf^ 9* hUderkfilf. 10 Q4>er outpfitfelf. ii'^e-moanritfilf. i> t/ffllia/ itjei^ j+i

Cfaap^ X25« TZ;ree Confiquences fiom the firmer VoinM J56

Ciiap*; u6 lie firfi Property of ^Humility m r^

ofotberr^ k that it tiytn^ bett^ of otherr tkn ft

felf, Wbid^k laid open in divers VarticHldrOh

fivers UHtoi fen;eral doubts and Obje&ionr . 5$$

Chap. 127 JifecondVtoperty of VumUity in rtf^ of others ky T^o be fearful (^2iving ojfwce^ sjo

Chat). X a 8. Other properties of^Buniilhy in nfOidf ottj&s. 3 It gives due Vonor to aU vrid^ fvtoa if dothconwrfe* 4 Itr^oycethintbeirgood* 5 Jiir tmOirfg to receivegood>from them. 6 Itk tender to-, wards oAers^ j It k not tieedlejly f$ngtdar fm them, .V ^ 571

Cnap. %zg^ The excdfency of VumiKty in Airtem particulars^ i Qodprii^it. a Ukaconvat' cingQraee^ $ fByitwewa1i{wortifyof AeQ4el* 4 ipkan ^Bfvidence^ of ^Ek^ioti^ % fetter AoM Sacrifices. 6tijbrvethfortbepre^MhnigifVi^tyer^ 7 Iikatrieibeart..\i, hkj^ for great Servicu. S^ It »^ Oinainmit of a^gjrscesk iQ. bff^enct

4

t

mm

The Contents

,H' I fci

Page

fe. iz ItfHakfftbehfec&mftfrti^k. isttkynofi ufefultogiv^ Qod tbe^toq/i afibe mv9 C^venanu

Cbaj^* 130; 'HMmlity hrtngs ^efi un^9 the Stmt in VightVdriiculars. i. lin^enturej upon nothing hrfore it fees Qodi edit, z the'Ueartof fuchy k

. loweri^antbeiTcondition. 3 He if never difap^ pointed in tb^ World. 4^He vpould have Qod pAn^ tkQhry. ^ Itfroetb from oppofitiM^ or makptb tbeVeartyeildtOiit. 6 hnmfsthe^eartrejoyee in ^property of other jr. 7 ItkUndt^jnanypro^

' mifes. 8 AtCroffesdrefmaliban BiiijifleVeart

- * 605

Cbap. 131 • ^Exhortation to VHmility wA five feve^ talmumstogetlu i Lahortof^ibeexceHeneyof i$. z XHiinvvncetheSoul ofjtr emptincfi. j Qn fhebtOK4edptfG^d* 4 Of Cfcri/Ji $OfeurfeiwT

609

Ct^Mii^Thelmtvledg ofoHrfehiffkrtiHrprofeqi^ ted7Pi>itl^$ix^eanftogetit. i.Canftderppbfitmh toetme. %. Whatvoem^han^hein. ^^ Whai %c^^odtoMniWiomofth0tc§ndiHoiu j^ ' wearef 5. Wbatrnv^enldheif qpdihoutd kaw ^^mihtooHrfehvef^ 6 htmbdtcdfei^efMeer^ inlybemcwday ^H

.,- • - -

Rrr » THE

\

THE

Contents of the iFouttt Book, '

via. The only E^ff^apia Hea^jfot.

*

4 • -r

. Itt "neavmy itdn tajie way. tbii confirmed m

tie* 5 ^ever any t&^t truly fitt wet* ned^ MHk# ^j»erikn«e ofaUd)eSnfntr0f(jodproveU>e9Mk

^V^ M^' ''^ Sectffia n^articular wotfi "' * tripped in- t»r d^AjeiU;/ Mupmh a C^^-^ 6e<trr> andla Qracunir Soiit, in tbewauf tf§od. ^' T&e 'Hypocrite findf Aife in »j&e m<2tex of G«rf «« 5inM^ iTbe*Hypocri$ebaibJibmeuUe,^aHA^ Witakg^ the Tokg of Cbri^», chntmim bmfi^ wi

•^•^

•Vi^i«4k>

The Contents.

Page the outtxtardforme of <$odUn^Sj but ibe bdeeters eafecomeffromttjtf0t»wofiu 649

Chtp.137. C&ntaingtha^ibird andfonrtb'Difference beween the iafe <^ an 'Hypocritet Mtdtrue'Btleever ttttbetvaief(^Qod. <Ftfr, 1. Tbey are eafie eveu iotbeCorruptitw of an'Hypocrite, 2. 'Hetakgtup

tbewaierof-Qodpartyfy ;^58

Chap. 138. Cotitaimtb Six diffefenctf ittore cf^be

former ^oint* 5 A Carnal heart can taJ^ up and

lay dovmt dutief tvben be wUl. 6 fSe batb eaft in

tberemijheffofin/Spir^' 7 'Hh eafiixalalilff,

a tb&moree^efjehatki^mofefiuggi^be if, 9

*Hehatb btitontprhicipli in tba heart tbat d^tth

bimhotbhtihier*aier(>f.Q<fdi andtbetvaies of the

world, ' fo'fliJ'eafeeom^frdintiKpittfffrmaneeof

dmiesinhisMfn Strength '661

<^»p. %X9, 'Di'verj OhieBtonr anfwered,^ the eaft-

n^'oph&1»aie} (ff e.h^iifi WfefeMr the- mrdpdr*

tkiiitdrmMti0nedfnChdSp^i?9i 47a

Ch'^. 140 Stjmfthths'^afoftjiffthe'DifidpHhiand

ov^rftmUt df Cbfifii arid Objt»i9Hif a^ain^ the

:ffr%pW^i-6f€l>m.-"' ■'.■■■■ 69^

£i2S^\a^ne^tttiMt<^>^»^^^^ » y^arefucb '::^^mdkiSaAim'm^i/f^ufMthiMfelf. ^ «He ^'•\omes freely off to tbem, 3 The tvates ^Cbtipare even, and not contrary one to another. 4 Ibsy bring Strengtij ppiih them, 5 Tntbem all there k I goodSuccejJ^ 6 Inlhemagraciout heart it alwaier reeeitflng hit vea^s, 7 «He b^Qh a& the paffager of , i W^ providence to Mpbim, t They bring tafe taOfeCot^cimcc, 9, Tbejfret the Soul from cartf.

I <»j»« '- • . >.»

The Contents

. 10 Tiiij/ttiakf aUvtlietth^s ^afit! 703;

Cbip. 14;. Ttxi'^kftfClmllealKrlbiiinlfe ihifof', the Law:^dr; 1, 1beC*femomaULaa>re({uirtd\ aifmaicepemtlieccmforUof tbe CrftOurt. 1 lir Stniici WM cburgeaUc. 3 T'x Cinmoaiu mrt \ btgMrly'BjidwK^tT 7191

Chip. 14.,. rbiYcistfCUtifiaSitr tfrjujlfclbfeof SiB, «n4 Anttebrifl . . ■ , ■ .. - ^^^ |

Ch«p. 1+5 IBcfct Cmfx/imccrfrtm tfc /ormer Bi>- t Orin, i: "neworlditmijlahp'dbciittbi brviiacf • Chrijl. 2 ^gnatfixuiejtHChnll. 3 VlefQcd', foethk rafie Yoig. t.'Bring notmmal rtJwrtjr^K I tbcMiaofChnli: j, Cl>r<|l»>il wtJifS mxct&r-wre, <« ieini fo ?<«("«• «• 'M<»*e m« lb' T»V »/

CM). 8. IikiinacairftdtbiiitutimAtollat

Chap. 146. IbfihtmrumiifAtmau^ChnfOf fieuturjihef. I Om-ol«&»ecm«(llie"BmBjct-cafc i^iKiitlielreartiBareKaiKilloKWjdirtj'. 3 G« «(« beurt i»)*M:» «1» ilmj'. 4 i.of""*/''''?" mmuemat. sCmttimuriitinlieguiltifDityf^ t OrSkr the dxtief ofydiir Coniititm. 7 I«*i« » SuccefmhcB/to9>d. » •Bmituijmrf^tttAa CbrMdolbrut. f UfbeUl^njllcfpfrmuu. le Vr^entavptrimca. 11 VaoMntfiUam-Htuit*inmt. ii'Bmrkmtmmimt^ai

^ffiniiity whin it is

not.

rHE

^ ' . A H D- ••■•••

FOURTH BOOK

On Maa. u\ VIZ.

I^ Cf^ftthe Humble Teacher of priofe that come toUm -^

Ih^heonly Edjie m^ to Rea^erK

CHAP. cxrx..

fe^ii ^k;;-^-"^"? ^^;S^«ic to .*c next IcT; I/w>./i^4ft,aiKlthkor*lowlyHcatt^

I^ea the truch is^ a lowly Heatt is the Mother of McfiRnefs, though Mecknefs is fet before in iny Text, yet ia (bme •« ther Scriptures, where we have Meek* neis aad Hutnili^ joyned together, we have Meeknei^ fet afcer^od Humility, and Lowli neis fet before, ^as in Co/oj^ 3. I a. Tut on therefore as the ^Si of God^ Hdj and beloyedj Somtls 0} Mtrcy^ ^mdnejs, Humhlentjs ofiniftdJi/6<hiiefs;^ Hiimblencis of mind> M^ekaei^, -these Hum^leiujs is fet before^ and that is indeed toe true Chriflian Aiff^Ahe/i^ thatdoth come firom Lomline/Sy Lowly in hearty The word here I Loiir/y(in the Greek 7<«nir«>.) itfigqifies one eveii lying upon i;he ground ready to be Trodden on, as fomeXeirnedobiervey

toftf\;^inH€arLli\-iXok»J^ ^ There you have this word here TranTIated Jjomlf, raft down, one O^ down* J^yerthtlefs GU t\)at comfirtethfb^etba( tajt, Cift. down^ ««»'( the fame Wor^thi^is litfeTfadfU^

my Text f.pW/, is theri''r#<i{^ (iich whofe Heart is Caft d9w».Atid ik 1 Craow andjl^e.firft.N(ifl^ ^^^^l/'^jf^V^^^Jf^

fhrniltty, what it knot

M9

in'prefenceam^Safiamor^ yoH^ Wlio am Lowly or I ^afe, io you have the ligomcacion of the word^ and whacicisj in ocher Scripcures, Lowly.

But Lowly in hearty Learn of me, for 1 am Lowly inVeart.

Firft, Nocinalow coudicioD) I do not require of you chat you ihould be in the low condition of Poverty, and the like, as I am, fome falfiy would imicate Chrift to be in fuch a low condition, becaufe chat he hajd pofleft nothing in the worlds therefore chey would not, and fo ground their fuperftitious vows of a vohincary poverty. Indeed, the word Tianilaced, in Hearty fi^nifies fomtimes the low conditionpf a man. As m i James^ 9* Letthe Vro* ther of Low degree^ %ejoyce in tixft he if Hooked, That is^ in a Low condition, fiut many men are in a low condition, and yet far from being Lowly in ^e^rfi There may be a very low condition, and yet a very high, proud Heart j there may beHu* miliation where tnere is no Humtticy, Humiliati* on, and Humility are two feveral things, a man or tVoman may be Humbled, and yet not at all Humble; Many people, that are very lowin their I condition. Yet, Oh I the pride of their Heart in cbeir low condition, what vexing and fretting of Heart is there againft the waies of Gods providence cowards them, and difpoiing of them) Now thou art in a low condition, and thy Heart vexing and firoward, thy heart is cot a whit low by tky condi* cioii. Many men that heretofore have been in a high condition, and God hath brought their eftaces Tower, but not rheir hearts a whic, Oh^ Hopjiry,! happy were it for thofe Men and Women if he had brbught their hearts low; this is^ che.way co make CEods bringing them low in condition to be a great' bleifing tOf'chem«^ Yoittbat^^emarciners, when

Tl

r

■»«*fc-— '— III >

480 Utrndity^ i^tkhnot.

you mecc with ftorms aad eempefts, you woitI4 ihiok if a; very abfurd and foom thing to bxn your top GaUeur> and cop failes fpreading co tlic fell a 11 <2pen in a ftorme, W o> now you narrow your Saile$, andeakcthem all in, and take r^m down when the ftorm is up. Now this is a fooliiH con-dieion of maay that God pleafcth co bring incoa IjQW €ondit]0n> that vhe»God caufedi ftorms and tempefts co be upon a ScwU they keep^ up thcv faitesftii> it is juft indeed that tkey fhouldbe 4tow-Bed that will not pul down their Sails when die l^dcaufeth a grievom ftorm to come upon rhem^ how many that are in very lo^w eftafe^ and fisibn^ extreaflie ftubborn hearts^ and ftouc %>ir^ at ftcnic andfttibborB as evecbeiore rhey MiSte^ cbtr bafe eiTfiQUs Spirits acxhoiechatare abov^cfaen^ becattfe others are not as low as themfelye^ aadf baivc CttUen Spirits, and finkftig Spirits, andfto-} ward S^itfi in their low condition^ all chefe argotf I ageaatdealofpridej that though their cond^u is low, yet thdr heattsr arenoclow^ the Derils themfelves, they are low enough, they arecatf down to Hell it felfj and vef thepr^deil crettistt tiiac are> none fo proude as the I>evilsare» mf tkeic pride appears much in their difccxitmtednelsL t^ arefroude and difcomenced, and chemoft difcootenoed ipirit is the proudeft Spkitj fochau 4tBaninaybeofalowconditioo, and yec not lowly in Heart, Leam^m^ far lamLot»ly in Veart^ k is the Lamlimft ^f fHeart cliat Chrift would have us Leai^nofhiau

Ikcoftdly, A man^may be Lowly in wordi, fab-mi(Iiv^ in words> and yet far from LcspUndi ^ Vnatty inlfai.29.4. Thereyou may fee whac^oie afliiS^oAS may workco makeiis LdwIv in woi ~ expreOions^ .And^dwt (halt bebnugM d^t^

Jhalifpealiautof thsground^ and thyfpeecbJbaUhe lon> out of the Vufi, and thy wUfJbal be oi of one that baibaT'ofniliar Spirity out of the ground^ andtbs fpeecbfljaUJVhifperoutoftbtdufi, InnU bri^g thee dovmfaith Qod. Whereas in tJai time of m:ns pro-foericyr, th^yfp«akf¥?»elJiugwofds, ^stheApoftlc fude, 16. Speaks, Qreatwordsyhi^jJVordfi when theyareintaeniffe of their pride, and the height of their profperitty, but you flial.have ipanyrf chefe brave fpirits, that have fuchfweiliiig words when they are in their joU^y and profperity, yet when God brings tliem down upon their fick Beds» Oh, the^tbey Whifper andfgeak loiw, as one out of the duft, and then Oh! t heir words are very fub« inii%e and yeilding, and will hearken to any thing that you fay, I but yet foral this, their hearts are AOc brought down> their Hearts rema'uie asft^ as ^Iforej which appears by this tiiat aflbon at ever the hand of God is offucna them, chey are as ftom and ftubborn as ever before. So^hat there may be LowIine£» in expreiEonsj where there is not ^Lowlih^s in hearts

L ^ Aod again, many may be Low in £xpreffions.of fwords in difcomniecding rhemfelves,. and yet.be. Imroud in hearty either in accufiog themfelves of luch things, as rhey hope others will not belceve chem^ or d^nr^iiig fuch things m they hope othersj wil contradiathem in^ you flial have many people chat wil havea feeming kind oi humility^ and be ready ro fpeak very hard things of themielves, and lay, they are very poor weak people, and have but little ftreng(])rin then), and not fit for fuch and fuch imploymen^, a&d it is fit, (hat others ihould be cfao* iien in thofe iHliplqyme]^ rather than themielrcsi and they have wretched, and vile hearts, and when | cfaey come amonglt. others they ^^k of their file /

1% r r #% urrAt-j»lini4

nvrecched heart, and they cannot do thus and chiByj and very large they wilibeinfpeakingvery ill of: themfelves, and deny that they have any excellen* | cy as others have } and yet their hearts extreamlyi proud, which appears in this, becaufe if any body! telfe (bonld be >oi: their mindj they would be ex«! jcreamly difconcented^ if any others ihoald fay, 01; JGod hath given you great Gifts, this pleafeth them, 1 whereas if others that are in Company and^bearj them charge themfelves to havefuch vile and wret*i chedl^earrs, and to fay^ chey cannot do thus 8c thiis^ Suppofe rhey fltould be of the fame mind> and chey I fiiouldfay, I thinke it is fo, that you area poor CU' ly Creature, an ignorant Creature, and you bavc; a very hard heart, and a proud and ftubborn heart,.' now ]f any (hould be of their mind, they would be I angry with thecn and be difpleafed* Doth not this > [argue a great deal of pride of heart > I rememberi 9erni^rdhat\\ fuch anexprefiron *nhis Books, faith! he, if another fltould accufe m^s I ^ecufe my-felf,: I were not able to bear it, he confeffed this pride of his heart, though he did accufe himfelf, yet if aix^ rher fhould fay the fame thing of him he were not a-! bleto bear it, and I am confident it would be fo wkb abundance of people, when they come in company; and fpeak thus of themfelves, itts but to fetch oor^ commendations from them, that others mi^hc com*! mend them, and they would be mightily dtfplealed if others flK>uld lay ef them that which they fay ofchemfelves,"in O'yw. 17. 7. Excellent ^eetb he^' eprmth notaV^ool, thutb lefi do lyittg lipr a ^Viwcr.f Now the words that are thus read in, your Books^y^ you may in another way read them, they fcani CO carry another expreflionthan is carried hectj cbe' word iignifies Vi^nity •, Sa Jtrim ^Mbnfanms 1**' tips 9f'Dignnybecomef notaVooU 'thattsj it is «oc &t for one that is a Fool to fpeak of esieelleftc

rklruifl

Humility^ y^hat i( is nou

I

things^ asi£hc had aoy cxcellencchings inhjjn, much lefs do lying lips a Prince, itishere, buc cbe word doth noc only lignifie a <Pnnce, buc an Ir^eni^ om ^Mati, a man chac harh as excellency^ and worth, to you may curnir,as a Lip of T>igiiity becomes noc a VooU fo neicher do lying Lips become ons chac hath an^xcettency iixhim, one cnacji^ of an ingenious Ipi* rit> ic is noc for him co diflemble, ic is a very unleem** lycbing for one chac God hach given an excellency unco CO diflemble. in Jab 13.7. Ic is faid there^ J0>at wilyoH lieforQod? wilyoufpeak chac which isjfalfe even for God himfclf ? will you fpeak wigkedly for God> and talk deceicfuUy for him}. We are noc co walk deceitfully, no, noc for God, noc for cheGflory of God, chough we ihould think there naghc come che greaceft good from ic, yec we muft not do^ ir> and therefore cercainly hot for our own praife, CO fi(h ouc praife fo our felvcs, chis is to be lowly in words, buc nor inheaix.

Somttmes we do not only difcommend our felves in a feignedmannex to others, buc even coGodalfo. How do we in prayer cql God how wrecched &. vile we are ? and defer ve co be caft inco che nechermoft Hell, amlwhaca wonderfuUmercy ic is, thic we have che leaft crumb of bread, andunworchy of che Ifeaft crumb of bread and drop of water, thus we foeak very lowly before God 5 and yet in the mean* time haveveryp^oud^ and ftubborn hearcs, this is noc CO be lowly ihhearc. Learn of me, not lowly words, not lowly f peeches fo much, buc learxi of me to be lowly in heart.

Thirdly'-^ There may be a-lowly carriage where-there«is not a. lowly heart, niany chac have very gtoudand haughty iptrics,. yec will in cheir carria.<-ges feem to bev^ery affable, andcoufcepus, and ve -zy Cweety andvery fubmifliye, and very yeildlngr

' fio

.^

ifothttchofe th4r are of weak fpirksj they coo-clude^ Oh, furely this man is a yery humble man, he muft needs be a very lowly man, mighty lowly, * how f weec, and aAable, and courteous, and {kbaiif-

five is his carriage i Ic is true, for co have lowliiiels t in words and carriage is eood, and where there is a 1 lowly heart, therewillbeChefc in fome meafure

or otner, but yet thefe may be much without a lowly heart, theiemay feem to be an. excellency in cnefe, and yet no lowlinefs in heart: there may be a complementing to t)ie ground, a man may be ready to pu&.his hands upon your feec> and yet have a very haughty fpirit. I will give you thefe Srip-tures for it. In 2 Sam* !$• Ic is the example there of Abfohmy ./l^ofom weknow, was a moft Oefperart' proiia fpirited man, and he afpired to the Kingdom,! and was fo fet upon pride> chat he did plot the very! death of his own Father, oi^Qa^vidj ckat he mghcj get up to the Kingdom, and yet mark this JSbfcUm^ atverfej. .Anditvpoffoy faith tht Text, that wbm^^ anymancafMr^gbtohtrH^fadobim obafaticey be fm^ forth bk bandy and took, htniy and luffed inm^ any mom

I'themeaneftmanthaccameiiighco him to ao hfrn, obeWance> he would put tortfa hit liaiHi, and' takehim, andkifshini, 19 at verfe 6. iS*^ JApAom fiole away the bearts of the mm ofUneL A man by his deceitfulnefs this way, may ft6al away the) hearts of fimple people. Certainly^ the mea of U*\ tad thoufi;ht JlbfoUm a very humble and lowly' man, and thought: O! might we but have this man { %jibfblom to be dtar King, how happy fliould we be)' andyet at this very time^ the very heart cf a DeviUl in faim for pride. And anottier Sccipcure is tbit in ^ Vfi^fH* ID. io« 'He crouiheih^ and t^auUeA IniMfiff^ M^at ri^foor tuay fall hy bkfiron^ one/. Who i« tbit Ve? mark, k IS the fame that IS fpake of in verfe x, 7be wckfd in biffride pwrfepites the Poor. And a*

gaitttc verfe 4« tk^itncks^throu^ the pride of bh cauf^enance wiUmt feek^after (jod. Anayec ac ver. 10. ^ croHcheti} andhnmble^ himfelf. H* wil feek for his own Glory, and that his own ends may be broughc about, he will crouch fo low as you will have himj ftibmic to any thnig chough never fo bafe aBdvile> rhac he may accompUfh his own etids» And therefore allthoiechat will fubmic to very low (hingsy you muftnoc chink prefencly they are low*^ iy in heart, a man may feem co be ver^ lowly in words, andfttbmiccoverylbw things tor hta pwn ends, but tikn he wilt be proud enough when once hehathgotin60€he£addie, he will rule you then> hiS will tell vou, he will do any rhmg in the world you voukl nave him to do, till once he gets power over you, and then is the time for the manifeitatica of the pride of his hearft But there may be lowly carriage^ andnotlowliaefs in heart.

Now tbofe that carry themielves eourteeufly and lowly in carriage^ and yet have proud hearts, you may ^iidg of them.

JFirft: Their lowly carriage is to them that ^e ac ioiaediftance from chem> fuch as they have not very rdudi eo do withall, you (hall have many, chac when thev'come abroad, andcoA^e into com* pauty'With lucnasrthey have not very much to deal vicbali, they willt>e very lowly in theiy carriage tocbem, but may be in their Family (hey will be 4o^gedenough, perverfe enough, haughty enough^ Iblilea and fur ly enough, thougiYvery courteous and | lycsttdable to any chin^^ and very fweet unco others jthaK are at a diflance 6:0m them. Secondly: They are lowly co Servants^ or to thofe [M£ bavenot baa any occalion to ctofs them> Oh I a«r CWeet is their c^riage there, to people that ne-^ ex croft shea: But now come to anv that ctofs

^%6 Htmulitf what k is not.

M»

I

them^ you (hall find chem as haughty, furly, ud proud cowacds chem^as any maa vhacfoev«r»if once , they be ccoft^ cry buc fuch as fecm Co be many ciincs i |j^.fweec in their carriage xo you. I do hoc mean! CO jCCoIs chem wilfully, buc obferve chem when they -are crofts and fee what a difference there is between -che aiFableuefs and fweecnefs of carriage that is in them when all things pleafe themi and when they; come to be croiTcd.

Thirdly: Their carriage is to tho£e that they may accompliih their oyrniends by fomthing or other that they would accompliih, but if they hare todeal with fuch as no way can furthes any eods of theirs^ cheyihall hare no fuch carriage from tlieni»i chis is buc to (hew che diftemper of che heart, dioej I may be lowlinefs in carriage and notm heart: Bqc ! donotchinkchaclfeemincbileait manner to dX-* commend lowlinefs in carriage, it is comely lo! Chriftians to be gentle one towacds another.

Fourchly v There may be lowlinefs in habk, and yet not in heart, fome will plaafe thenafeWes 0) this^ ingoing very meanly clad, and in all cbefri outward Garb are vervmean^ and they think dtey will not he fo proua as others are, fo Jhigh and brav« as ocber^ It is crue, tbetc is «great deal of pridecobefeeninoucward habits, but alio there may be a great deal of pride fecn |o lowlinefs o(ha« bit^aswellasinJsraveliibics. As there is a i^eat deal of pride in following every, vain ftiihioo, fo cercainly there may be much prioe in a fuUcn refo* lucion, chat ch^ will never wear any thing but tfans and clhus, in a fanca^ical fimmlaricy nom other kind of people of cheir own rank, th<^^ never fo holy, yet chey will have a Angular Gani of their own \ this isF«6cK>f fuliennd^s, asnoqueftion there it in many a iuUennefis of refoUicion, or a fimtafticall

J

w^

..- ..^ l*li»ll

•Mm

Hmttilky^ whatU knot.

^40^

4S7

fiogiilaricy> a ridiculous conceiceduefs^ and ftub-bornnefs of fpiric, chac rhey will noc alter their imnds> that others muft do as tbey do, and if eve* ry one do not wear the fame Garb as they do^ then chey are proud^ and thenifelyes only are hum« ble. Kow there may be in the fuUenneis of others anextream vanicy of fpirit and pr;de> and^many of thefe think to honor Chriftiaiiicy^ whereas they do hlhonoric hereby, if chou beeft lo weak as thou doft not know what Iberty thou haft in the ufe of the Creature; Wiltrhou ;udg others that do know ? You myft cake heed of Prid^, and fingularity in thofe things which you thinkio deny your felves. Ic wasf a fpeecfa that Socrates had concerning Amifi^ benefj fauh he, Ijee the arrogdncy of Antifthenes throj^xtbe holes of bk Coat^ he would go ragged^ and with holes in his Coatt but faith he, 1 Jee^^ n^ry arro^ancy and pride of Antifthenes throUj^ythe holes of hit Coai. And fo M4ien^ D.ogems came to Vlatd and he had a rich Bed, and 1Xiogm:s in his Ci-nickneis and pride, tramples upon ^latoes rich Bed^ ity'mgyltreadand trample upon the pride of Plato, I faith Vknuf, but it k vtnih H^y. pride^ it is pride that tramples^ upon th'spride> ib wis the

Side of bis heart that did fo diulain that another ould faaTe that he had noc himfelf. There may be much vanity, and pride, and height of fpirit, in lowlinefsof Garbandoutwardhabit; ' But yetftil wc ihall come further to open the nature of Huniili-ry and the evil of pride that is contrary to it, and we ihall come to ckfcovei; the pride in Habits, and fpeech^ and the like, but only now to make w ay to what we fliall come to, nDw to get in a little into the point that we may not miilake what drift would h^ve us learn of ^ini, when he faith, he would haveus'learn to be lowly in h art. Fifthly: Theiremaybe a kind of lowltnefs of|

#^ / I*

acid this he would be contenc fhould be his portioA, if he can ^t a little money together, and have HotCtandl-ands.^ thisisalowfpirit, for one that profeflctlihiiWelf aChildoFGod, for him to feek afterlhethihjgs of the world, and fotisfie hfmfeife 5n tbein/ mfkiiHTtiati fhoald leave the Thrbiw j f of hi^Fatlier, and g& afid fcrapc m the Kennels. W il [ y r u ftiy,^ it IS thd Hiimility 6f atrince i WVr^^c the Humility fefiPrinie, to leave^fie Cburt, and all the Glofy there, add cHbTe ^xtellent imj)lojfment« 'about Stafe affairs/and'fcr^e in the Kentieis* Werechk the lowKneTs of a Prihce i No^ ir* were abafe fpirit. As 1 have? heard oiffenegteac Ileits, when t&y havi befen yong, and ffolen ijy Bcggrars, afterwaros when they havelieen taketi^way ^6m Beggars and put into good Cloachs, yec they have gotTuchabaie fpirit, that they woula leave off all CO put on Kags again, and go a begging. Thus the greateftmen^ that fq^m to be lofty in their ainis and defigns, they hive^o'w spirits,' for they do but fcrape Kennels in this woridj and with the Prodi-gaU'feedupdn Hniks and Swil: wherelas tfie 'Peo« pie of iSod, thotagb they ai^eto be l«wly %i heart, ycfrdn aim tit fti^ things, tbleek after-ecernity of Gldiy; ttfl'ceft^aftei: a'^CtoVn, aftk Heaven, to feelcaftefGoahitfifclf, to llt^efor eve^r irl^h God, in Glory, and though they are to acknowledg them-felves unworthv of the leaft criimb of Bread, yec they are not to oe fatisficd. wicJh all the world for

ijWktK)rtk)tis^ffcy^iV*V ftivc^^^^^ itiliitt,

as not to fatisflft tliem^l^i^%^flial1 th¥ Wld fdr

rheir portion. You will fay, here.is a .high Spirit

[^indeed, thffs Jtls,'tt<kW^'trarr^tft>fie^fi^

lTieiiaV«che'iiilihit?eiSckri^B*ftts'^6^^^^ ' Yduc

Bmiy tA«^%iIl%cl'At)slik'With ii \\&U tSttekln the iMrM: l^-ife^GKM dP^dd'h^tfeiftiJ^

L reus Spirit v thac if God fhould <^ffer faim the poflci; liioD of Heaven and Earth for his perc^cn> be wou'd' ^count a lircle picunce^ and he irould fajr. Lord,! chere are higher c bings chat I look for to be my por! cion ; and Sod is very well pleafed char his people fhouldhave fuch high Spirits in chat fence, to fi^b after a Kingdome^ to feek after Glory, and co think themfeives too good for a Luft, for iSok co rule over them to think themfelves in a higher GoadicioQ. than chat thefe |^oor» mean things fliould be eBo^h to be their portim^ and their happinefs* ^^

Thus I have only ibewedyou tie Negative, wbac kt$ that Chrift. doth not mean» when he tmkh)

Learn of nse^t fori am Meek, and lowly in heart be^ ^ans none of che£e'five things ^

K

CHAP. CXX

topntinep of heart vffbai it k pofitivelf^ and fvivti it h in Chiriji in fixfaffMlarx* i. ^He if*'

. eamt ^Mediator^ a^ yiaru 3. ^rn tfaftor-Yirffn. ,4^ y4 Sem»if.^ 5. ^ Curfet fe,l

. QUES t

jm

«j9)^^ It. isfol^.eQii0(I?r«dciro.w«fetr The ficft u cBis;, ,^[;^;(^%p{icion of (piric ^9hek^ ?y on« that K wLi i^ig^^exceilci|{ {;9t\4kiob,n

yecisconccnc co be in a Low condiciop^ fo ic||e for God> and che good of others j and chis is chac Lovvlinefs chac belongs only to .Cbrift himfe:lf^ he was chus LovvI)r« An 1 alio God the Farher t$ lowly, chac 6od is of a Lowly Spirit, chus to be concent to be lovv.fcir h's own Glory, and for che cood of others. Ye have it inVfaInu 113« $• and 6« n^ if libgunto thee, Lordour.Qody t»ho da?^ktkon hi^p vahobuni>UA>hm(dft9bS^old the tbingf tba^ aremlHwvm^ andin4>Q^Ear^h Qodkonbi^and yet Qod bumbUthhiiifelf to behold^ to hawregaMto things tl^at are in Heaven and ^Bartb. Obferveche Fhr^e, Ibefeechvou^ it is Gods humbling himfel^ if ic be but toMfold the tbings that are in Heoiven^ God isfohichv thac if he doth buc youchfafe to look iipon the tbings in Heaven, he doth humble bimfel^ he beings himfelf Low to behold chem, muchjm^re qpon d^tbing/in ^rtb, Oh! How doch Godhufiible himteif chenco regard th^ chtngs on Earch as he bich rdone. And fo Chrift, that was from all-ecernicy inRnicly bleffeJ, with che Facher, yec for ch^ Salvation of mankind) was willing to br W hiiiif £lf into a Low condition>^and I £6 Lowl^e^$, D^ longs to the Fathd^^ and Jeius Chrift* : » ^ .; ^ -

» Iv ' « • -

' Buc the lo^lines that is mod proper onto w, chac we may yet learn of iChrjft> that we may.gather Srom dbFifts Hxfniplp <. ^tgniymKi to further jt.iA I oi^dwf bgafits^ I wot^ld? de^pibe iC;Chus» ii»>ij> thatgracs^,wber^tf^Soul doth b^uer it felfe tc^ ■ wMdrQo^ . md fm^ifii^fitfelfe^ an4 t^^^dr o0jerfy a^rdingy4>r^f»0P'fbU mi^^^Hit right, ^etsm ^imdt

!fii^\)^P »ot in.Cairift,. b|u only thus f oetng OQoe willing to take upo^tbuo: that lour conditioi^ of being ^a Mediator, for. mai-1

rift

^ind,fo there-was a meatinefs'cliu «as-tn Jefiit Cbrift, and Chnfts4emetnouc (rfhimfelfe,- walfc-isg anfwcrabty unto Godj sidfootbeTs,Aik«fak iinro^ frhac mein condkioa that be knew htm^f was in, f hr&ugh his wiUinfflie& t&be a Mediator for wakkind.thacwMChrifts'""''^""**"*'™"**'-*"•—*' -isth* fecodd pCrfon in tht ■RuUo£-hiS:Lowlinrf"9 to'6 aieatiQefs, ^nd foof Gdd 5 lucbadefcr^ptionOf Lotf ro^he Father aad the SoQ longs toCIiriit as Hediocc cbac fiiQuld be in ourheai •abundaiiee of Arguments £1 ontofurthec ic-Jn-ourow our humility, if doih con CUT own meaatiefs, -whcnt r^hc^fteem, that is, com ttMC mean condition that tl lyfenRbleofthat meancoi and accordingly come to wards God, »ui cowards t ethers y chef&arefudi asii Nov inthis defcriptioD tbi neft, otqi hunHltcy, you CO (^ea it| and to fhew ch( bcai^t ^9mc otwbc' to-be in < veiy mucb diicovaed thae* aUchacIAal donoyrls, t wa$ Ip^Iy' iii hivft 4um£e\ gtimcnn ifi«f be drawn-1 Ctinft, for rbe '6iEChffan< hearts. There is one'ebis fparedfcomfpealdDgrtff/ 1 ofChicft, a»QuifttS4Tet ken of. Leamef-metftrltm^i

Utuflimp

be willing co Learn oCme^for I am a Meek Teacher, and a Lowlv Teacher, and therefore toe willing to bcfoy Schoflers, N»w that I hate aliready fj^oke of; wb«nlfpake (if'bking^augbc byJehisCbriil, tod ihewedyouwbac a fie Teacher he was, and I think this bach reference unto him> that he is noc fcorn-fill, but he will Teach Che roeaneft; andfuicehim^ felf to all, but now we are co f^eak of whac Low-iinefs was in Chrift, and how we fliou id Learn co be Lowly as he wa^.

. Now for the Lpwlinefs of Chrift, that you have idditetsScripnircs, inVfalm. it. isaPropbeMcal. jScripctire cOncerniQg Chrift, and n^. ark What is faid ofCntiftthere^ vevie,.6. ^Bux 1 am a Wormy and no n^a^tj a^eproacb of^en^ awl defpi^of the peoph^ ^utlanaWbrmy They are even che fpeeches^ of Chrift cdncerfiing himlelf, ic \v apparent ic is a prophetical i^/Jiteie, -concerningChrift^ In the be* ginning of tbe<Ppi;meybuhave the very fam^ words, chat Chriit lpak6 upon the Ccoiis, W/ Qod^. (M> God tx>bybd^ thou forfakgn me, AndJhere I am* Wb^f9fh and 7W^an, Oh! How iLowly was Chrift, that was God bjeffed for evpr, it. were, lowiy enough,; 5ne'would, think, cqbe.aW^n, butrobe aWormy ^;;jt7zoW^»inhisownapprehenrion, Oh, Mifhac L6wlioefs V«is this i And theii. in J/iw, 53. ^. There-you may fee the-Lpwlinefs of Chrift, chat Ifkewife is prophetical concerning Chrift^ thathe Oiou\d]gtopc>uppi^orebimMatenderplantilO^das n ^oot out of a dry ground he hash no fo^nn nor cpmli^ nefi, WiA wben we JhaJl fee. bm,] tbere if no.^taufyi ibatvot^^youlddtfiri:\nmy beiidf^fedand rejeUedof menidman ofjorrowj^ andaa^ainted witbgriefs andtpe^bt4af itvrerCfOur Vaces from bim, > h& tva^ defpifedy and toe ejieemed him not* I you will fay, this ih^ws the Lownefs of his condisioii^ buchow • . ' doth \

L9ii4iMp9fheMrt wUtitk

/

meaiiBcfS'

^^.%

^kind, fo there was Chrift, andChriftsdemca ing anfwcrably unto <3od 41DCO ohat-meta condHjoa was in, rhrcrtigb his nulikind. chat was ( asthefccondperfoi-^ ^ ^ ^ r^ Rule of his LowUnrf|^jf ^ | ^^ iiieannefs,^ndfo^^g^^'g g^ iuch a dafcript ior to (he Farher a longs to Chri^ chat iiiould^'i^ abttiKtand^/i on to ivtpJ/ '' our hwf

^JTg-^

g

f* <» ?> 5^ €f

^^^T

iiiAft- ^ I

cur of

-uehimfelf, be did e npty him-*

'Jr *^^^^ *^*^^ '^^ inihcLOri^n*!) ««^P^';

Jf ot the Excellency thkc wat m him, M ^ ^ .ipon bim the form of a Ser^^anty and m^Mmr | y i;i tfje tikpisfi of mm^ and being found in f^l^ \ Mamany be bnmbled himself, and beatm: ofccdiaflj iwiw Veath, even tbt Ifeath of the Cirofi.. HcfCff. the Lowlineff of the HeaVc of Chrift fee out untt^ufi \ and that as a pattern unco al Chriftiatts, to iMvt the fame mind that was in Chrift. Now to ftand op<a things lar^ly,to open the Lowlinefs of Chrift>thit vvll not be needful, but to fpeak generally of it,fgc that is neceffary, for we cannot bring it home ttiA povVcr to our K)int^ if we do not o^n it iagentral for it Tvould ask many exercifcs to open the Lort-Unefs of Heart that Wvas in Jelus dhrift. Yoa know in opening his Meeknefs we fliewedyo«i what Mecknefs wis in him. And laovv for LoyyH-aefs. Asthus>

Firft,

1

'Uwlmefsf Cmft, Whit.

-495

\ There was Eowlinefs in Wm to uridcrtakiC iiatar becwcienfiod*' and niankind^ it was ^ening (£ hidofelf/ as we niayfpMlj after ^f men. ; . .

^ ^'^k'^^^^K ^ivould undefcake to be Mediator, .^"^ '^^^^ X *^^V ^^ muAbeccmie a mani! and cakp; "^ ♦- o ♦'^ ^ ^ ^ j^jj^^ andddiiL.inapci:fopil'

infinire glorious Son o£.God,|

noade a Man^ that it ikould

Q ii a. man, this is a migh-

-'^. Bttt the Na^iire of

ad npc been $o miieb!

. aad taken iipoa Hlim the

AaickGod> iiyoa wUbeMe>r

, oa muft take .the 5^[<afi«re of ^an,

. j!f retchied£jteac3urc^..fattfaGhfiii:/:lMriii

A^arhetfithennaafafhouldPtrifli*. :!:; .:

^ ^

- ^.

i.J -

Thirdly, When he takes the NaturepfMaq, OM would ci>iakhe would be Born of chegreateftQueea Upon the^Effcb, if Chriftmuft come^ andtake.thc HatucQiofinxn; and be Born ia (he Woinb^it^wlould be^ikfthe ^reateft £mpre£s> No; ofapoor Woman^ aPoor Vitgin,. a Poor Maid) and^therefdre Ae, faick^ imLM^e, i. 4^8. Vor he bath regardedMhehovp -VfiaJ:e(^bk 4land*^aiden,Wi% not chere Ii2m/i2M|3>-"ai^Qoting Ui}ffiility9 but the lLot» conditiou of hkl ^Standrfmaidj Xhe Locd regarded the I^^mMb^im; of bk ^Simdr^zid. r 0£ purpofe, qo'that eadj to iucourajBe chofe chat are in aiLow conditions Chat £hrift<ihould.pafsiby alche Frinc^iEes/andBia:-peceffteiin r^tWorid^and heivilUng c6 be hair a ^ a Ipoor.l&i^jl &Hr 'fheiWa^.h^trarBicn MaiiU:iiosfaad Igreat things, icbat a^ars by .the offering that iKe lixude iot Her Futftihcation, ^ in La^ a; 2a. ^nd I .' Tec . the

] Fiift; There was Lbwlinefs in Wm to und^rufce CO be Mediator becwceuGod^' and niankind,, it was a great Lowening of himfelf,' asweniayjfpMHaftcr the manner of men. .,

1

. Secondiy,.Ifhewouldundefcakcto beMedi^tor,

then God t'cli him he muih become a mani: and rak^

Human ll^ure upon hin^j and.l2h]aiL.in:a:pCJ:fc^^l;

I union,^ chat Cbrift the miinuce glorious Son o{.God,j

j ihould.be content to be made a Man> that, it ihould;

\ be iaid of him^ .this p^rfoii is aman^ this is a migh-

!:xy low^ningof himfelfft., In/Helirrefi'fyd. i6# fHeMid

i n^.ddk? the future <?JF *4asgel4 ;%t .the Na^iiireof

[ Mat^> T/i? Seed <]f4bEahafl(iTt^adXQt been jfoi^

Lowenihe of iiifnfelf> if be bad taken upoiiL&m the

2i/ituneof^jingdlSi NoiTaithGod,. iiyou wiibeMeC^

diacor for man, y oa rouft tike .the Tlature of ^Man^

\ This Poor WrcichedLCi:eaturc ^.faithCh^ill^ iwill

\ jdoit rarhejfxbeninafaIhouldPeriih*. i?:. ;. -r

•I f • . . .

/ - . ■> »-..•-••,.■. I '',:'; ■ • . • ; ' ' *-

Thircilyt When he takesthe Nature of Maqy one

would chmkbe would be Born of the greateftQiieea

won th&Evch, if Chrift muft comer anditake.thc

mcuce.'ofmxili; and be Botn in (he Womb^it wbuld

bevi^f the ^reateft Emprefs^ Noy of a poor Wooiani

jiPoor Virgin,, a Poor Maid, and^ therefdce. ibej

faitk, ..ifiLLM^e, i. 4»8. Vor he bath regarded^the how

^Sfiate<^bk liAnd^^aiden^li \% not chere JLom/iii^y

vaSiDOtingHijimlity, but x\kt^Lot» ^conditiou of. bk

^and^/Staid^ T^e Lord receded the Lmcomitian,

of bk/Handr^Slaid. , Of purpofe, qo'that eadj to

incQurajgeehofe that areiua;iLow condition^ Chat

Cbtift'ihould.pa^siby althe Princ^fles^^andEtt-

.peceflGteim c)»etWorid^and hewllling to be faa^a si a:

Upoor.Ma^,; &h 'fliejras.fMt::^ Rich Maid> hoc had

I great things^ ;cba€ apipiears by .the pj^^rihgtUat iKe

tn)Adeior.Eier..Puiii^c«tiou,rtQ^ zt 2I. and

\ Tec . the'

while, but ihe was in her Journey> I^ and when ihewas in an Inn, flie could haye never a Kooin* $urely fhe muft be in a Low condicton. If a begger Woman fhouli be ready tp fty wc^ if chew w^re.a, poor lloom that hi^d bm a.Chimiiey in it^ they' woula grant ic to.hexj but flio wa$ in a Aable ca be brought to Bed in a ftable^ yout Vagrants and Rogues that go up and down cannoc be worDe then r^Sj.AUd Oaf had noproyifnn itje^ms, but wasfai^j^o lay hex Child in the.Manger^ c&stofi-^ nlteiaod, and Lord of Heaven aaid £arch». behold. him lie in a Stable and a Manger,' And befuiec he was willing to be in this condition^ he chofethis condition^ furely he had a Lowly Heart. . : .

• ! *•■

1 ^ - • • . •

Fourthly : And fixrther QbXer vg, It may be Caid^ but if he doch come as a mari) and ^pmc into rlie world in a Low condition yet he may be fome body ifi time. Nay, but he muft be a jServanc in th« world he might have bad poite/Tion of th^woirld^aiid might have had the honor to have (>een a Kiag) but he miUl live n a Servant. So (he Scripciite tmk^ in ^hilif^z. In ri^V0rm<^m Servants Nay, he was noc only in the Term of k S&rvanty but. in the Torm of an evil Sem^attt^ a Servant to bebeateHs that. is a Lpw condi(;ion"tot>e>in the ftatjeoC a Servaitt> buctobeiathefta(eofan£vili{ervajQri to.be bea« CC&9 that is a Low condition indeed,fo was Chriil.

Fifthly: Yea, not only to be a Servapt.(hac was beateq, but t o be made a cur fe^ ^Oiji <r^^^^S'i3« jnet only Curfedi but a Curfi, m the abflTft& ,yea^ intvte then tlus, ^ononlytobeaServaut^ and to be beaten, and made a curie, but to hi made Soa, that^ cliac is dower, £0 in ^ Corintb. $. 2» Ve ib/a kflw yi0 Sino m4ii made. Sin for m : we wil notiftand bo [o^enchefefai^iaksVtlarB, O&ly Xo.fuiBelicprcfledfihe

Zkelfiwltnefs ^JChnfi.

^T^

cion and all for cliee, and'to t'eacli'thee. A^dwheji , ** he came to chobf^ his Difciplcs, See the lowli-jj^efs of his fpiric there, he did nbt choofe the gteac jOnejs, Eniperors, aud Kings, aad high cues of the w^rid, but chof(*.a company of illiterate mei]^ Publicans and finners. Illiterate and defpifcd mea Chrift chofe, and. Galileans, yea>.|(len cf Qalir lee, the worft place in all tbe'Counciy, Can any goodcqmoutof Galilee ? And'for tHf otheicOKci;-pies thac fhbuld follow, Whc>\^ere^they^ 4C;hrift came to his owii'they rde&ed hini:: For a man to be rejected when he mall cp.ne out of another Countrey, and come home: Suppofeone pf youIhouldhave a Friend. cohjC oiit of another Couatrey, and when lie comes home, aUhs Friend? idtiGuId re;eft Kim^ caft himauc, cKar be fhould rot have a nights . lodging anvingft all s .'T-I^ui?, it was wirhChrilt, his own caft him out, and h^s Kindred j

company of poor Wretchap, a'compc^riy of Women that werev^irhChriil> aAdf'poQf Greatures that jdid 'folloif. Kimr How ,16athfome were they'in,the! Eics of air cliofe-that did behold Chrjft. AnU ' ivhen he wrought Miracles, there was not miny Miracles that hp wrought ujerufalem, but his Miracles was for the moft part wrought in obicute Villa--ges...Virhen he was transfigured ia his Gfory, ma--^ %^yJX^}s^^^^ him, he carries only thofeto foe Tairn ir^HiiGXoxy ?bia.t muft fuffer: {or him, thofe chatfawTjimin his Agonyi and he charges.rheiti aoctOktell tny manat all, which fliews the lowli-jotefs of his^Spirit: And not only f o, buc he goes y ert £ui:tl>c;r^ and be hiiniiles himfelf. as the Scripture Yaiclt to t)^a.th, a, painfull tCurCed Deaths is \

The LoT^linefi of Ckri/i<

To^ds^ they ihould noc have b^en fo much imop. bUd as C^u& was bumbled, iu being made man fo^ mans (iif. Buc now befides the Peifoa, Cqnfi^r! forcbercbis^ That his LowUuejCs ia aU hi^ carr^Ugfi was noc only cowards his Father, buc cowards men^ when be was a man^ yec he carries him(e)f f|$ if he were under man j there is many my Br^hren will CAtry chemfelves lowly unto God, and when chey come into Gods prefence they will, have low thoughts, buc cowards man they cannot, (Chriilr was lowly towards men : Y ou may obferve in ch^ Cpirits of men, many wiU be very crouching and wbmiffive to rhofe chac arc alxov^ cheni^ but: mico chofe thac are under them^ of che mo& domineering {pities chac are. J hav^ obierved of others^ cJ^ac wbcachey ^e co dsal with rhofe tfaac^e Nojblc ttie9, and abpve iheoi, c^ev w:ill crpQch^ and ^e T^ry ^fyfymfji/fvf md jhunabl^ wwacds thiefn, .buc when fihey «H|ie co thofe<hac a^rij^jdcr tb«m^.ibpfe chac gr^;popr.ServM;>cs, or iQhildran, che^ will .h(tt M% Tyraa^LcaU as oan ^. Bw Npw ClhirHr wiks Ww

ti>w»r4s m^n^ as. ^icil as rowRcds^pd^ iow cfv?

w^afdshi'^^i^^^<^f^4ti<'^^^U^ cpwi^rds his .•fiuf^^Fi-en. A^diCbap is oWfervAble ;.Ciwuft ww Jte^^en liewasico have HoAer and &k)fy& a^ whea yMi know cliey would have come and by focce jb^%^«

made him i King, chfy Wi^uJd J^^Me comp^lted Chrift ac one cime to be a King, and laid hands up-0Ojbim» h«c1)eHivpuld,by h,o i»flaw cflgar^ ;ic, ^aud be cpivciwes j»i/bi$iorwL>nt:{s: J^nd. io ih^ jdejrUl fliowttdliim a\'liheiGL^^ry .in iKe v^orld; and 4aich».i 4MtbHmJkI^^4ff^,y i^Hc ic w<a.s ^noebang no jbiauI ^Uidchere vfJis^9m^yi»iAm9i^h^ My^y icSbXecv.aiUf^ for .chc, lowljnefs of Cbrift £eRfpn, as obiecvable aa^ny iCime, ^)xkt\^iM^ ^B*9^3 so* Ic ))^s.fheciuv^ wtenCMft^Hf Jts^Ami^c io^jhr§d, the Texc £aick»

l^wly;,feIf<lenyiog,yeil4ing,Spiric, when a manj .1

mUfi tmtM vfdddiinhe w^nrld,' thau ftUl to ma^'' nifcff Ic^lfctft. msis fa bcf likeChiift. • i-• ^ '

,».,. F'.i. -■•j''i " ♦•

' Y*a, tiud further • that is another chrcumftancej

E'hac^y yerjf ob&rvable, to be lowly and humble bten our'lo\*:lThtf^tind hutili^icy ^fliall be^ cohtfcin^] irfd. ;it is'at brdifiary thing for wen and Womeiito^ iHamfeft liuratKtj, When their Humilicy Ihal btingfl crecUt to them^ :ior there is a greac deal of hutniUty| that briiigs credit ro them, and they knovvi it well chough, -and theiiefore they will fetnt tdbe humble when the/ are among them-that will hl^dr tUemiarici prize them the more for that humi<»; Jtjfy v^ if chey be in a place, where the m6re hum* Me (hey appear, the more they ihal beTcorned, and they fhall not be honoured for their humility, not eftcemed the better for it, this isthetfyallofthy Grace, and of others Gt^Uy to nianifeft Grace in fii^h -a place,and among fuch c^mpaiiy that nobody ^ilfake notice of it, fo at to prize it, and prize you for 4^} but on the contrary wil contemn you> & con* teriaa^yoii fdr 4t yoii ihal Defcornedtbe morcbecauf. ^cmU^i^ Htiibble, yet than to be hunible^at that time^ k in ttMt CompanysHetre it thf Glory of aX:hriftian iltideed: In thefe three or fourthingi elpecially <km^ Afta HufloSilitvr, To be humble towards our lafail*

otf,; and when/ y6u are tempted to the tnany aire bumble Many times #hen they tia^' ^o remptation, 'but iet a; Beggar ^ Horfe back; if^ he liive any temttatiKh', and then they will iMt bt bumble, Chrift'bad thefreateft remptatidn andv^ was'bumble. And then to be in conipany whe^e me^ Will fcorii you, 'a^dtbnt^iAnyou u>r your HunevKli-ly^'oddyet to be Humble coiinftsm this Hunulity. ■ ABdaltnltiArhecpnftMt eourfe of your LUe, t6\ ,•: . . '. ! . '^. -Vyv •. -bc\

^cociiarc, apti™i^.> fits [hey wiUbs proii 'LowHoefs of Spirit,

lo/^iC fi man or.Wpii Sbifict tha'c ttioijgh i <;midictotis, fonidmes iii^jWi»j'y yec,tok'< htjuc in^alt 63ni^|ciof imdlfhift^bui: i^ ietJE Spi'rift. iUarnaf-}pej f m^piriftfayof-faii

: ywanjitpaddth*

Hf was,lowlyfof J chegootiof ,qthcr>j, >i ier^j^oi jome^defi jtjOwliiveffj.^is^Emp?

lineft, ItisasitChnfl haviallthac/vvtiare ^jY^lintfs, by my hun ceiM^rtncthey Oibuld.1

have GI(ci6e4 thee zific me Tvitft thine

Ihj^ wjjjcliee^^fore .rfee .world waj, I, will ^,.contenc witii t^' laine'Glory I .had froitf; ti^te.bejfor^'tbe'woVld'vyis', Surelytliere flioutd bii

jQ:tiny5cc9l?^^avVihac, rhus Chirltf is loWly, (Ot UhS° WRtf,ui,|f be IbVIy," ajid jfleny 6uri;^tves fo^

**•' ■' - '^ ■' -'^ ■ ■!;; .V-

I. a. "Hw MwiniJi*/ »wVj ^Mfc'in b.:i„ «»ili' theiitiv.m wirfl")- *■ ■',

:!»aiM>^*<^'e . ;, - V; ;

Uc now to fiicvT What Argiimc

^4s*^¥^fiom the lovYliHOfs ol-C

(felu jqJrgcJ^qwlioK in ouf geatts.

aly««V^i^»»wi<;.$iNl> wftace God.tDJ|i «M'5)Hjpi>lf; Vui; w« #f« W" <

(ManaFacIwi-iauthc vocl/

Jblisfcly.

i tbawheS\:rV»^e notes. 'Chsift ,ik wflxoft ^iwRcnt ' ,n.«be -vertttb of humility, that «*l«=^«f*J.^»;

-Ctoiftdidoa»€alypleiii«<heFiici^F. Jo^r^

Lmi^ Would you Hnffw what tt.i? that woisW 1 pJwfemy Farbccotofir, tha« would makeypu luoft icocptaWe unroimf F»thef i'LopW vpo» my E^f f ip.

fc trJfeffethnKt So l»e ht« fov> ?s. yrell pica

»SdJwthe&od of OflwK?* lot me to be wiiling tfl S^UcbaW^ointiitiop, »«lw»s.w.>H«^ to be

fcdi •!

k.i

EakSwK ihatifiUeat thiags ««y be W v^^«e]

i¥^1

S^h?^oSid,' ;k»A .tHe«efiore .they tto^Oc.^^ Sift 4SWC their liflarts. qg i, jaq4. .^W

SS* Wt *»ow God: dtd,^?W« <iw^. ;«5*g

ttfti tib«*x&xtbi«M»t t Wn».b9foc^^ MiKibkdJ: fe»rwierVOsfcth*ca»»«; mmjfi bgbeinglbiwWed^nwfi^-^^^

m »■ li... * .. »■ I t . . ' . \ ■■ ■

fa m^or^ LolfliHefi'm Men,

m* » * ■

£

tbe creacute fhouldbe willing co be raadefiiij No, npc fo«: the Glory of God, he never puc.thac co us, Uiat he did |)uc Cbc.ift co, God never piic us to thlsj, that ve fhouldbc willing to take the guilt of any. nxani^ ,lfn upon us» to ft and before the Lord CO answer fqr the tin of another man, but this was tic tt^da Chrift, he fiiUft caketfaje guile of ail the iris in th^ world upon hini, of the Elt£t, the yprlxl I of Elearupoahial, *indmfaft ftaiid ihirfeed withal andcl^it bfefdr)e hi^ Father/ he?e 1$ 'a low Condition*

;Again G6d,doth'not require that pf us that he di d of him; rb at is, that we fhould )3e wiliing to bear the wt^tt of God, that we'fhould be wijiiing .that che'toird ihould for('ake us,,ap^ weihquldftaud under hi's'wrath: but this vVas'requiredof^Chrift, and Chrift vvas willing for cur fakes t,o be put into xhis Iqvv conditioi^, but the Lord ttevcr required chis.ac our Hands, to be pu( into fucfa a lovtr cbnji-cioij as this is. ' '-, / ^" ' " .

Yea, Further, Chiift had Gpd the Father tvith-dravyftigbimfelf from him, ahdforfaking of tiim, when he was lov.v, >nd when God puts us into a IdvV^cpndkidn vye haveufual'ly the |[refepce,of GedMoir'e comf'drtably, abd^'nlWie gloriduV vvith us then ever,* and vvcttiay'expert it, it chic cimei vvheo we are put into the lo^vefl: coadicioo fort God, thac vve Ihould have the moft glorious pre-1 ieace of God wkh U9, andGodYvouldincourage us CO be lowly upon thac ground, becaufe t£e fpii:tc of God, and Glory mould then reft moft uponut» Bw now Chrift, he knew thac when he IhwAjlblpUt into the loweft condition, that then God the Facher would withdraw himfelf from lum» thac shen he Ihould have leaft: of his prefence, thac Chen God would Leave biii^in chtc low condi* ciop^ ve ase Qoc jfat upon chis: Yej^> the leaftj * -. . Xxx

511

^tf^k

513 The Tomer nfthe LtmlineJS in Cbrifi^

thing tfaacChriA foftered wat a tbaohnd thonCurd I times move then tbe greaceft thing chat we canfiif^ fer^ yetChrift was called to be in a lower cpvdt^ 10n; (and was willing to be fo) then ever God cats . fjs to be, now is there not a great ftrehgth ia this Ar* gumrat i If it were only chus^ if ChriU: fkaoidixf, there is Reafon youijiould bft as I was, low at I was' low^ As l^e read of ^ebecca^ when ike was cofoing pntolfaoft and ihe fees him walking intheFieb^ and asked t^e Servant who it w^is^ and be iaid ic was hit Mailers Son, prefently ^eheccd lighted do«rQ» and goes pn herFeet, Qie would be as be wis^ lie waljiiedi and Rebecca lights off her beaft that ikf Kodefipop. A(4 there is a great d^of ReaCoa the Sppufe of Cbdft fliould be low as Chrift n, if Chrift ^ould buc fay^ lam lowly thus aiul^Q% beyou (Toprenc to be as I was* I but Chrift never te*i guiredchat, Iwas low indeed, and iexpeft cbatj y pu fluoufld be lowp ^^Iwasj biic not fp low^ I will pever jput yoiii to be made fo low as I was9 be but ironten^cobe lowaslw^s, infome little thimr,but for thcf great ^tfigs whereip I was made low, iwiU never put ypif to thjs, now tbcre is a great ftresi^ pf AriWD^xic in tl^» wpena^ Chrift propoiir4ia» ^f]^s Example, th^t iQ that Example he 4oi]bi|<it f cqj^we we Ikoul^ ^ fe toYV *« he vy a?*

»■•'»

t/

• *

••. t.

CHA9.

I

• - • •

J

***»«

The^mtftd

CHAP. CXXIl

4

ofouratpnvitenefi*

W £11 Chen, having fhevvcd the lowlineCsol Chrift> aud chc force of his ^xaiii|pW; Lee Qs now come to* flicvv how we fhould be lowly in Hearcy and thit according co che defcriptioQ , chac we gave of Loyvliuefs of heaic« ctiac coo-cernes bsj for cbere is fomching indeed yvherein we I are co b^ lowly^ orbervvife then Chrift was capable o^ according co che defcripcion, It k that ytrtue pphireby thtbSart behave/ it felftop^ardi Qodt an^it fc^y and others, according to the right kw efieetn if [ ha^ of it pHfi and the fence of its own nntm^s^ Thac ; is che Pefcripcion of Vumility as ic concerns m{ I Now Chen here obferve, Firft, What rule an 'SbmihleVeart goes by J And'then Secondly! The behavior of an nimhle Spirit according to chole cbceeObjeAs, God himfelf, and ochersj che tule< rbac ^u huaible hearc goes by, ic is the righc efteem of ics own meannefs, and fence of ics ovvifvilenefs^ That is che firft thing chat is in humilicy, aright f knowing oitr felves, not knowing our own excel-lendesi as men are roo coo ready co know cheii: own excellencies. We ufe co fay of a man, lnc)» a one hath excellent parts, and he knows it him* {e\ti but che knowledg of our felves chat way inay pufk up^ but chis knowledg of our, (elves, cq know our own i^eannefs and vn^nefs, and^vyJ^eC'^ chedntfs, chis is thac that humbles us i and Co aa . liiifl^k Heart makes that tobe tlie rule of his beha^ I XxjSLoJ v^ior

:1

.

' •

•vior,.accor.ingco/vhaE helhalhave ntadt kiiowa cohimof hisovva meanncfs, and vilencfs. This' knovvledg oiom ielves isxhac chac the Heathen did coSih:icnd, to know thy felf3 kvw^saj^reat^Maxpni, of chrirs^ a gr^ac-poinc of Wifdogi for them'co! know themfelvei, but certainly, they meant efpe-j cia:ly,their awn excellenciSs^ ti&t a Chriftian chac, knovvshimjfelfj iciscfpeciallytoknoyvthincow© vilenefs, and thine own vvrerchednefs.and becaufe huuility doth order the heart accordii^ to^hji knovyledgi therefore clie Scripture fpeaks ofixunJ-j blenefs oi rnihd, in CoUof ^. 12. To be /on? in wn rnindy 'Firft the miridmuft b£ lovyi>eforc rheHearcl be lovvi in the Jii^gilig ot our lelvcs, we n.uft judjf of otir felyes rJghc before the |ieirt,can liej Ipvv,vvc! ihuftjudg of our felves by the figj^^rulcaby nofalfc^' rale, but b)r exanfiiniij^ of our felves accord i|ti uiito the word, according" rovy hat the word of

I God doth rev^atcOnccrning us after Serious, Fairh-full,' diidifri£t e'xanunatipa of pur felyes, cheafol*' lovvVthevvorkofHunoiiliationa light judging of' Our f&iyes jRi-fti \A Heathen |]?hyl6fopher Wog askM\V^bat is the hardeft thing hi the\Vof ld?Heaiif (vv^rs^ ^nfixre teipfum'^ to k;new thy felf, the brfliyefjt f>ing in the Worldfoi;?oaaatolcaov^ to-felf,\iii(dhiae9dyvechac pr^^^ our fely/esjo be

OiriftUfts; vye'may. fipd ^^ by expcri^nc^ to be

fo, thehkrdeift.cbing iu,'the .world co kiiD^«u(|

f clvcsj. Ths heart o^mm^k deceitftfU abcn;^ aUAi^gtj.

I and vpb^ can ^lopff^ if ?.j "the heart of psao is, Qr/mt '

'^()/W4i^/wVavtrygreat depth, there's noc one of j

teathoufandtJiatKnovvshimfelf, there is<a.gi:i«o'

Arr/and Skil in being able to koQWones iel^ 9id,

I that Is che reafo;i,lhat there is fo little Humility ia

the WorldV.becaufpjWC. do iiot knoyv our iQlVcSr

cyerypr^t^dm^iiiisi^ *iFoqlin this^ ficduir

he\k4QVv2 tioiry^^^^^^ Kb^dot^aiof3ttY<5A.« judgment 6fhimXelf." .. Now I

-^gfrmm^^^^mm^

; ll?i^.^rpund\^.fiumUty>

-4a^

Now for the way of kuowiflg ^Qijr (elves, aad what the word of God dodi, hem Us to know our fclves iiiithat w^ (h^l not (fcd^ ot ifk thi^,pla(?e^tiut j ;cnly to ftuw tHe grpuqdof, .HwaU^Yi M}^ ^kt laiowrcdgof6ur,ownvilene£s,w^rid the judging.Qi. [bur.felves^ according co M^bat we know of our j ' felves. liot according to wh^t or hers think of us.. A bumble man doth noc mjuch go according to* wbat^ [any body elie knows of hixn, or efte^m^^pf biiQi bjic. according to what, he kncxws *ii4:^ftfiej|fts,;Qf «WniXTt I felfc. It was a Sp.oech of knfttbef H^fbt^h.^iiAi Vcftaxt j iH^Ieevc others ofwyfelfy mare than tkyJdfofSfjf^ f^^fA !It is a Fooliflbi thing for any manxo gohyxh^ eilpem that others have p^ hJm, ^ncipot b^;he i^fte^im cbati jhe^b^thof himfeJ£upo^x;ght.cManrpacio|»5!^K m^y/J! Aje pcber men nia^Han t.|)ff icy jydg thac ihQU h^ikt tlxis^ahdrhis, fucfiand fych Gra es>.and fcicbe^- ^ cellencies, while in the mean rime thou mai^il know < cTiy felf Co he a vile, mcaa,7wretch.ed^bafe> Cr^'acure v| Kovv a proud heart ^11,1 ia,ther go.acjCQrd^gwj whv^t others think of jhiiq,. U;aU' indeed.<^ccor<itU{.;j ro whdi hp knoyVjS of hlmfclf, ^t may be crfher mjLili' that live vvich thee^ that fee buc fb^rOUtlid^, they •! give a good report of ^hce; Btit v,vjiat repoxt doiK thy ovvaConifclenccgiscpfxhqei What doft icbiott • kndvy Qf.j:% i^M'] ,tt}at tbou^iOlPUld^ft iol k.n>oft , afiejr! Awhile our ttieuds(i> re Joyce ia tbofti ^H^ i cellencie.stti^f^ efteemusc9b4Vie, intheaieaa-ttoe^ i thou ni;a?ft l^ee tb^ cauCe t.> be.^confoaiided rn -ihiae^ \ ovyivtbougrvu, aPjdto b?aflMtfueritbdEoretiifiLopd, j a^dto*bav^ ^^'t.^Wgbcjj :of?.t)|y:{fflclfcmbatrif Jti^ci11 LorUfhoui4>4ifsov«^j^ fffoadsi diat.'BOW >j

etteQmJi^gbiy of rbec,* .wbai- tbctu.taiofwcftioffcby.} | felf; thov >y.QU^d'A think tbACJ&he)& wcold^kickdnd? ij)urp:rhee ojLil of thfeif,Ci%na^ ta-

fpit ib^'f'^^f fwev^ilx^iakfijiiori^tWith^ ob«<

lobk'^injid t^iy^9w^ V^^K^'i oadjQhfTOTOXtW rworw-Kthgs ol their owii ipirit,. thofe that know what is

.f \

:< •

■n

ThgrtmiofHuMf^h 5^7

tearc, a$ncivrioDucy> be joyna w'lili us in Prajrer^ perhaps he hach exc^lleuc ex]preflioa« in Dttcy^ iii Prayer, chac che hearts of chofe thac are wicli Jnm^ acecakeo with him^andblefs God for che Giit of God ia htm, aod wbac Graces he exercifech in f Prayer^ and fb others are blejifiog God for hbii tod highly elteeming of bioit ^tA cheipielTes happy thartoeyjuyn wicfahini> obw upon chac he hacha proud hearc^ and blefieih hiniklf in chac and jre;oy«. I ceth in char^ whileia the cheaa time bi^ Coo£cience f tel$ him* chac he bach a bafe bear€» a pr<md- fpihc^ I an empty heart, and a dead heart, and chat all chit while there bach been a migbcy iinfutablene)s be« Irweenbis hearty and the ex|^euioiis; Now if hh b?arc be humble, he will .not look whaic ^thers fneak of him m (bis kind^; bur be aAameA iind confounded in his own fpiric, because of what he knows of biaifelf, Cert am ly vve may fee Come ground why oc^rs (hoiildithink well of us, an4 ye we may be moft vyreached, and abominabtei I andloathrome'mrhe eyes of. God n diar pceTtdc when other Godly people have h^gfa ihottgihrs of us^ Do nor reft in thac^ not only others, but wife nien^

fifi4 Qc>4ly men have hi]K^cbQ|]gbc$ fAv»^ aiidyec in tlie mean clo^fi wem^^y be wj?^Mt|«d fc tbominablo la t Yif light o| Giid., and our ^ own Co«((kncef may pondd n us. We read of the fpii:it of Man in Vr^^ 20. ^7* nuiaidof^b^ffiiJ^kofi^laat Thai it h ^ Csndk ofib^ J^4» j^r4Ml(9^|i!Mr^lfaeirinritr4 Mrtj^

Tffbf^x, ^9w yfi%^M¥^ tbac by a Qmdie it

r^t»^ipg^Cwid|c;i«tpi {V9om» y^^Mdf feareh in ddti^rs, fefcec i(^iK)l«. |W<kr «reiy%ancfa bolt/ Ipfi4fe6 fiVr^ iaj|i«])^pAacas» <bftc terbafa the iMit

pifttM^5:^nAQ4x not i&«^Yi^a>« j«M of tbeiim

sUi^^<V^QQnN9'int^49(l« 4f(K«.pift«0iiaaHofltfef i^ii^e if «2i;e|jc 4f«^ «# l^tbi tavB aOmdU My

iba

i_ ». . . . - •'^

7^e groHrU «/ Httmlityi

tonr'mcehioi whac a wreccbed creature he is in him* Telfe^^iociwrichftapdiugalche excellencies that <^ beftowes upon,^im>. and al cifcs and parts, yec IBUli^V^eps^i^righVelfeem ne;i$ in him-:

fsTfe:^. aiid be hach ctie fence q^ al, he doch feel *ctieXbad> bur.den> and. weight of this, a^d his Heart is yilliiig coacl(90]iirle<^this» fcM: ib it pciines ^leyOlid the undei^fta^di it comes 4:Qche Iif»rt, that iJficHe|Uft,^s. wUlfdj^tobivheic, as I aa^CQi;i-viAced that niy Heart is vile/aiKl meaiii' iQ LorH^I ^m. Willing to aciuiQwkqg^this m wh-t everiif4jr ^bQUf^wW/5il;^a,viifl' jdi^cpycffldy V it i^ uij^^ \l wif not>oi^4 CO diif^vcr pjy^^^^^ e^nefe to £%Q^. ,^e,. ea^^t ^ fpcl^a, ?5r^jr^sjGojgl may;ii^ie^|pjf^,.^i^tot%^ ib^t

ftil a«i' huoihje Hwrc keeps this p}Jinc;ipi(?> /^hJ^t^! though dodioptl^n^t yet ealimefocth to difcover my pwn vucoelsr yet I have this m n^y h^^^t 4 Ma wUfi|}gt <^ do, If, v^^en. God calls ihe.tx^iCj i^.^Q^ niay have glory^, and good may be aone to.^cilf^^: I am willing to have all opened before m'eni aswel as opened before God. Many are willing to open all their vilenefs before God in Prayer3 what abundance can they fpeak in the prefence of God of their own vUenefs ^ but to be willing as wel that it ihould be opened i»efore men^ fo as ic fbeuld be for the ^lory ofGod» the heart to be willing to this, I |udg my feLf to be thus, and lam willing to be dealt wuhas a Creature that thus judgeth it f elf to

1

i

b<2thbu^-feW: come to have aright judgment of c!hen:4>1ra^lbirefs, but for a man to lie under this judgment, and chat willingly, not to omofe it, but let the truth of God that ducovers my vuenefs, let cbac have rule, aad command, and mine more, and moret I will not turne away mine Eyes fron^ it, but I will look to it, and take it and apply it to my}! iel£ in what I can, and I will be content to be deak |

«>«>*i

mmf^

520

I

I '

withal according ta whar vilencfs I fee in my felf, -^ere is a fence of nis own vileaefs. For clierc are ' many chac know much a^il of tiiemfelvei^ And yec have^^pudhi^aru, Why? Bcctufe they havenoci the fence of their own Wien^fs that they ar^coo-' fcious to themfelves of, it m^y be faid co than in this cafe as i)anid£j^^kcxo^ljha'ia.r in ^an. $.22# * fAndibouOh BeHhazar,' haA tufthumMedt^ Veat% i tha^^tbouifiep^efi alttWf. ' Thefe wonts may be. «^ery well Applied i6 timf then/ ahd Women,! Gba know^9 an4 thy <knucience knows, a great. jle^ of Vllenefsinthy fcHf, that that miehtmakei |:b6e LqIkt, and humble thy Heart btfore we Lord, j Imc this may' be' {kid of thee^ 7bat rifok ba^rM ! kwnhkd ^felfhefori t^>e Lord, tbou^tb^u V^Mi j ndftbif^ tbougn thou knoweft all thi? wretcliedncfL! ^d vileqefsy of thy ftlf, that migbt have ahafed thee to the very mift^ yet tboohaftaot humbled thy fetf bfdre the Lord, therefore there imftbe

4 *

' .

Im

'!"M 11 f ,

. I

! i ' .j:: ' J !f! ; .v^A.JS.^ t u. ' -J.JJi ?. ^. ai 'i *» . ■

I* ^

i.

'. i>

.... J

C H A P.

, X

mmitmmmtmmmmmm^-a^^^^**mi»m.m.

^W^^-W«FW*i"»«

OJ f^tiit)i tomard God, the ^tferties, ^ 11

■ ■• ■ ' -' — ■ ■ J n - ■

CHAP. CXXItL

• I I

, Muldr^. i^ It ac^!i9Ppk^lg0b tbfi infinite . diflan€ebeti»eenQod ondAfiimr^ %• it b^ ^trmH^tng HearthtfonQ^ 9. A^l^ng SpiriU :4. ItmakffQodrwiUits^uie* S^ ^ ; ifmUii^^odfl}OuHch0QfeitfcM^9H.r. ^•J^ k prilling Qodijbayid h advmced tn afJ(, bh »mf-. 7-, Ji Admires the 4a^ mtrcjf^\ %, ftr uvp^lingto beput inO'.mem and kard mjflojir mfm- /Pr itkm\lingtamaiteu^m4^dn nq^h

, kpiliiifgtodoppbatitfauUybwpr<jod*

^^(hrt;llcfet^t)e!t]^l%idi^9 the ^toORdoffHk^ % fdiHtyj the pit>^rtk>A upon wmch an buo^l^ Soulg^Mt. Lee 118 eomevToi cbe Farciculars* > It^ M^at vertue poberehjlbe Veart hebaws itfelf, tapi^ardjf t^4>dy anditfelfy ithd ofl^prA aeeariing to ri^ rig^ jM>eflem^M^i$tki^ofHJif^ naimi^ Havm^l^idrhat fiipft^s tli« gtound^ m rigi&t lop^ ^iem ofiifiHf^ and fence ofiti own wienefii 1&m]jes U6 eooieto open the behavicn: 'of chii hum-.ble Heart. You will (ay, it h a behavior anfwer« able CO this: It is Ficff»laiteTpeft oT Ood: Secondljrj It felf :>TMrdiy/Otlier$.

JFixtt^ Ifliould ftew you what ib in an'htimble Hqart in this refpedl,and chen come to fliew the great excellencies of a Lowly Heartt

Firft, In regard of God, as God hath a fpecial | Eye to a LovvTy Hearr^ fo a Low ly Hearc bach a ^

J

I fecial Eye coGod^ there is no objed chac God Eyes more cheii an humble hearc> aad chece tsaa ' ob je Gi chac a& bumble hearc; E^e^ ftior e cheii God.

Now the bebavibr of au iiumbk heart cowards \ God is efpeciaUy in thefe Particulars, t I. An Humble Heart doch acknowledg che infi-^mte diftdnce that chdre^ii^betl^eefliGod and it feif^ ^andiromthi« ifl$nkediftaIlcc^tbsft he fe^s between -God.tndh\fl;y£elf he corners tb^ te m^re, andinoct vHei i^manor widman in th^ world i$ humble^ ex« cepc cbeyiiaveaknpwledgbf Gpd> they caonocbej ;yiie in their own Eye^ irt^^ Chirittiant way, except i GodfaskthmadeliihifeificR0#u«oHism^ W*whca.! '^be Lord d^th'^Aoqi^ Hit th6^l bitetelf; and-rheSbul eoSm^s^rc^vlee and'ackhioWledg ^emfinke ti^aubd tic«6^?reert G#d^tUt tt, an(itipo& ciMtcomes ' to have*h4gh thdu^cVof God, '^dlow thot^bts of i it felf, this is the nrft work ol aa humbleSpim ia<

}fmfiafhm HfeeF^; WW ?^. iH«iMti<M4 ^h; tpiadi ^ ro 4 ftght fiS t4^?e, i4i^\f 1^ MfiAi^'.diftftPrteii^ tMf^miheeWKliseKi^iUra isth^cjWEmakes ittejbm

b !bigh |ho}^hc%of Ebe^i: ^ifd iow^tbi^hftoi^ felf, ^nAthfiteiotttaf^iHtrpiyfe1f^^md,irepe^ andafhtrt Ie>nAaybe^ ttaoyofyou^ wbeoyonace put mca.aaaiitftjiod^|>e]rbftps Go4^t^kes.aiiMy )nks eftate that; mak^i yoi^de je/ft^d,, i Qodk ileutot: to j^tt-ftion iq>on your body,: youc.W-^fit>. ortUi^lNlnil, and that d^jeAs you, Oh, but the rleht dejeftton of r he Spirit is thi^, I fee ctn infinju^e di|h^&€te Iftiween God and me» .and thai id it thK lowens jmy fpkic [ more chenany thing la the worlds lappeal muoj ^oil, hath Qod bpacen thisuponyour Cpifitf,the in-' nit diftunce between.God aad jpou^ dnd i^ponchat

. : ^ Y9^

1 QfHwnilitji hmard^oJ^ the Properti es^ ^ a 3

yonhave layen low* There is a notable Scripture

ijn ^tpnu^ 30i aud thjs fr gioniogj Tbewcrds cf Aguxr

9beSoncfJsA^^hy evrntheVrojifecy, tij^manfpaki

MntoithicU, ewn untct Ichiell, ondMcikli Suretjil

I wm mcwe brMtijh then any many and have not the Un-

^derpattding of a math befpa^ to Ichieljl cven\nm0

1 Idnell^ and Ileal- rNov chare is a gr^fit yariety of

incecpcecaciom of (bi^. pia<;e^ but I findchelnoft ttt-

r^iiy hhiel^ viAV^ajix b^ingrwb 'Na^rhe^irof Chriff

cfaac ^ur, iDak^ uTe; oK and fo. h'^. itbeaks uoVjc)

Chrift as Qojd, for fp, Ithi^J^y ,Q<^ V^^ thsfy

and ic is ftiicable. cb 'that: ! name 'q£ 'ChVift

chtc.you hlye in fhe "4r,^ olf ^atif^\ •^ the/rgV

Oirift is there calk4 ^OT/j?^f)i §^ tr^ kiid

tore hJsMjue it Jt/^ie/, Qodwithnis^ that;ls the d»^

fier«nce:becweea chafe t\Yo Names of Chrift, f^i«^

I ^mdfBmmmu^li. Immctmul is co Itgillfie Chrift fteiltg

I God and Mao in gen^rall r £0^ che igood of ttian-

I kind, Qodwithyf;^^ ^but itfcieL is^cfiar narxte6f Chrift

\ whereby aBcleevef appliesChrittfohiniteif pact^

iriiliiti)f, lioiiovly is, t^ Sa:Yior^of,che Eleft, che

SaViorofjaJlBfih?%^^» ,is Godvrich^U Beleev^ry,

luc It}^^h^\%Q6^ ^uKme,''aiVSbul, lipplVhim

o«ciailiaj:Jyr;?<y »jr,ftwp SoUl, he is God with me,

Irtofakiip3op0nj5ra$^ co'.all Biil6ev«t^-'ted CO

'ail ^elce^^erfi^r - cfcieii:; gopd;' fcjbtr- JooWng upon

Chciflf as applying him CO ny^Gr^tiHSouri^$oXk>ok

ujloikCiyift 9tshbiel,^ God m^ mej - a^nd therefore

faejffcjie4t5i?hifi;WjcQ^ The man g>^ un^lthitl^ men

tado h ah^'iiame of Chclft, notnig- ch»tf the confi dence^ 4£ a Gracious heart is^ eo prevail in die Arcngchof Chriff aga'mft te^praiioR^ againftf iin, a|;ainft corKupcion, againftall trouble whacfoeter* shoi^h Iljook upon my felF as weak* vUe^* v£t'

1 opk upon Chnft as one m J^^^^ .^ ^^^P ^ ^^.

andfo 1 can him J^^-^i-YJ*'yeaning of chcfc two, prevail "»^^'f'^;*?5 ^ Tbeindnl&kg Mnt6 Itbirf,'

Cbt ift, Godrw me and ^ od * ^oom j^^ ^.

canjp to l?e Iqw iit ^"°Z\^-\.^ bow wt ib* mt-

nof have the J^"®.^'^^^ bis own eyes,.

goes op, .^V^'SS^fae doth exprefchimiciEfo; «44yetjrnark, brfpie^e^d^^^ andhej

•towhonvhehathcon^ocntc 1^ ^ chcctuth,

is, o«=fi»«hers he other^^ne ^^ cometobe

SeconcUy, Upon-A^fo^^^^^^ heart in behavur^owaxds teo^ j^^,

beart, Wilkes Y^'^^JXfi^CadhSthW&» of,* "bisgiseat.Godtb^t^hathCug^hJft ^^^j^;^^.

ceY^ene^h>efp5f h^JVjAff^j^fi^^ ^

two arc put togeth^ J Sf nSthe Soul Ihews' cn^tfyattrtmUesaZhffJ^of^^ iSTsfirit, in chat

aaUwayi.hav^'Jgth^f^'^JS* fee to Cnfintcdv

above nie, a»d 1 ice ^y i«=" ,. ^fpecUlW

and this makes. f4« ^^^ 'Sfence^f G^Tdiii

when he comps into the P/^^'^'^^J the appreheo-makes him fear before him, thiomh^nep^^^ ^

Con of hU own meannefs. So ^Oraoam,

fpeaks td God, (gea. 16. 279.28* V^fi and 4[hef^ hath.begun ta ^a\ to tb^e^ O Lord : Tbiit i€ the Reafqii of the revcrenciail behayior <>f theSaimsol.God in>che prefeocc of God, be-cauTe of tire fear of God: - Wher:^as aproudheact it bold before che Lord, * and prefumpcuous before the Lord,. and ft tods it ouc againft God, ilands out agamft what is maaifefted in.clie Woird, chat miglic make him tremble^ buc cbe iidaft wordsowk^ tlie bumble heart to tremble; .At we gft along we may examin oarHuniiti^^ whether your behavior |>eche behavior of an hiimb^ heaa be£Q|:«.6p4^ Doyoufitid^chii? Thac as heretofore your hea»a w«e bold fii ^lepreftfQce of God»i;yi>JUL could yalJic IncdariDgway before God, nowybii; clin:creii^lp at Gods word| tremble in his perefencdin a revcreiw cUllVay) .

' HiUaly: ^Aa bumhle heart ih.theprefeiKe qf &6A9 bach a^eleitdcigipirir> humilicy of fpirir am-tiilfcfti'icfelf ill walk&gtowdrdsGod in this difpo^ |l^% itbaf ic^relienrsitod melti in Gods pcefence at

JUid^bis is likewifd iiUftt hi Scripttife^ thae JF^Qvoiis Example of Joftab in 2 l^pigj %2. ly ^tcauU^ini 4ii4nmaf^ralerict bet«u& is did ^ikk^- foe io fome fUiotobtiOiUy jSnd^tboti dide^boimkhflt^felfbff^ jipeXard, Mark how cbiBft two are pur tQ(gecher# a

ImdhidajptwdHcarc^he >iroHldha^e toncemped ^itea^ii^Aofthofi^fttpers cfaat was bcoui^c iw^ IA», at bis Soa^drwardc dtd^hio took aP«a"4ui^i ^oc dKm^ft thraw^r btm into tbe &c^ the^Sofi of tkit fojidh MIC yofidb bekg 4 nuia of a iresy lowiiy HcafC) cho^aKiisg, iq^nrMdiiisoftfat Law of God chac iKrasioioid In a conwr o£ she Tein|pU» hit hfearcd^t3aA9kpre£9ncly«vAhdheiic«in QlMb^ ^ <t|«ififlirtf«re^to^9wer^^^q^^«ret&« fM^ I ^ t . ii> M

- ' ■ ■ , , —

The pro^rties ofHumiiity tou^ardi God. 5 27

there is infiiiice caufe when chcii comeft once to\ know chine own vilenefs> and to be feniible { f chy own wrecched, and mean conditio^,.when chou comeft before the Lordj cbac chou fhculdeft fay, Lordy ^otmy voiUy bnt thy votUbe done. A wilful man and Woman is ever a proud man and Woman, eijpecially when ic cones cq God. vi hen you iare £ec ro have yo\ji;jmSky 1 will have chis, and 1 will have cfiaCt if one cWand give you bur a place otScrip cure, yoU will jrefenrly yeild if you be humble^ buc now if men be wilful againft God himfelf^ chefe are the defjperace proud hearcs« You chink chere is pride in nne. Cloathr, and vanity of fpirir, ic is ccue^ there may be^vanicy.in oucwaid ckings, but here lies the defperacenefs. of the proUd hearcof man,, chac chou arc proud agaioft (iod,^ and when jiny thing of Gods^wil is revealed co order thy con* verfacion, yec chou wile folL w thine own wii> the language of chy a&ion% is but chus nmch. Lord, here is thy wil. and my wil, but Lord> my wilnaqft be regarded before thine, my wil^uft be lifted up before chy will. : I will give yoy aScripcure for tkis in Jeremiah^ 44- 16. ^they are not bumbled ufHo tbk day9 neither hawe tb^feared, nor r»al <cd in my Lawf norinmyfiatute^thatl fet befo e you^ and b^<ireyour^atberr.Heie IS a proofe of cheir npc fea-

. ring God,and feccing ur> che wl of God, they ate not ^fhbkdtotbftday^ How doch chat appear? Tieid^er n^aiksd in my Laws n tin my jiatuter. For f o it a p-pearsjtba( it was cheir own wills chaccheyfetup. Inyeremi^jf 42.2.\Allproiidmencamfto]ttmn\Ahy

[fayingj tboufpeak^faljly, th Lord our Qod bath nH

\fint tfjee tofay^ go not into Egypt to foiourn tijers.

I The proud men, they came and oppofed what Jere-miab had fpoken« and they did confefs-atcerwards, that what was fyoktn of Jereihiabf for their own pater they were convinced of the word that was • . • • 222 fpokcn

l^e propertuhf Humility t^at^^ g^^'

fhoulitbeac Gods difpofe. An humble Spiro:, i£ God change aiidalcer the condition offuchaohe, upqp the apprcbenlion of its own meanefs and vile-. neU:, au4 Wliit it deferves^ic is willing to be at Gods, 4irpafe/ and to accept of what he fhal chufe (ox us^ Qpd (hal,chui[e the iiihericance of an humble heare^ Lord,' we will not diiife oiir inheritance, our own ponioa what it fiiilbe, but, OLord, cloufhal( chute our inheritance^ thou jfhalt day out our Jot^ and our portion, JcKaC is the bcluviof of an humble fpifitihrefpeftof GodJ '

J. Yea; AndV1iateverbefals]ic, it looks upon God rather then die chiqg ]tfelf> and cliacris cbe thing I fpeak of now, whatever bcfajjs it, it looks iipoq God, and its GwiuncanneJTs/.ari^i fo xitakes iDwil* ling that God fliould orc(er al tilings: iThere is^no^ thing wlierein the pride of a xhans hearse ajppears more tbcn in tliis^ that he woidd fain be his^owii difpofer and Q^oerer of himl|el£y would fiun put himfelfliito what rank he]pje^fet^, jwd order lii; ownadrionsand waies, (h'isi^'as.much^'cpiiay, I would faiii be in Gods place^^ chat God would comft dpwn, and let me b^ in Ins^hrone, and Ic^ aie order £hing|s that cpnc^rn^my lel^* thoudqft op; thiiiR,thatthej?eis fojpuQh eTil inJhy difcohtenqr edAefs^ it IS as niucli a:s if cho^i Qiouldeftjay. Lord, do thou tome dowa« and let me come mto tijy jplace,iDrp thy Throne, and order and 4i£p9feof rhinos that dp' jconcepi my Telf. One uad to th? Kipig of Spaing' one. tihat ^was^a SciioUar:, ai}d haid j^reat >Ttilin. Arts wd ,Sidences, a gr^at Phyloib? Lpher, he had this BUfphcmous fpeech •, That if he had been at the making of the vorlcjL, he would 'Jh^ve mfpoJGfdof ch^gs be^far then they are pow^ 'ao^'o%^ ^Jb^d[ ihake ajt fiich a. Speech, fn^h a cligfl^tit'as !tbis i biit jeio m a'4ifcontei^cd §pm

Zzz

i

» I

t L

1

there''

S^' 1

,chere is chis language, if I had the orderiog of my 1 jaffairs and condicion^l could difpofe of chem becccr jtlian they are a i^icat deal, yea, t^f^e is this in thofe that do beleeve chac God loves them coo, and yet chey cannot fubmit to the difpofe of God> they, cannot fay in the truth of their heart. Lord, thoal fhaU chule an inheritance for n^e, |

6. Th: behavior of an humble 5oul is. in this, and; this mslinly, That it is wiUin|; that God (hould be j advanced in allj and chat in his own way, and the] latter branch hath moftdependanceup^n this, it is' I willing that God fliould be advanced above all, and in his own way.

Firft^ an hunible Spirit is willing chat Godibotild! be advancedr and above all^ ic is willinc^ chac Godi ihouldbe advanced as chehigheft of iU, the^firi^l I caufe cf all} I look upon my lelf as noching,but look ItiponGodaschefirff caufe of alU and cberc|are I being nochin|, and having nothing, and ain worthy of noching) ic is iit that GofdAoujp have all Glory, chough I have no ihare ^ many would be content that God fliould have Glory^ (o chey naight have-fomefhare, I but an humble heart is concent cAatr <?od fhould have all Glory alone^ being wiUAg col life up Gods Name> and advance him. above aUJ Here IS che right teipper of an Jiumble heart: Lm him increafe^thofigh 1 aecreafejZ$ John fairh,7(pib.3,a7« • he rejoyced tbac he iOiould mcreafe, chough himfelf decrealcd^ fo faith an humble hearc Jet God be mag* nified^ chough I bemeai^ God hath given mc many mercies, hue theGlory Of all,herelervesrofaiaafelfj| the renc penny hereferves tohiaifelf: andnowaa.

" bieffedbcGodt

hou£^

. ^lory. Now aprotid heart

would noc only h^vc the fcomJoft ^d bte$Qg, ^l«|c

che Glory too, an humble heart faitti i*

--■I I

The properties of Hmiliiytow^ds God,

>■■■ ■ »■ ■ ! ' ■ - ■ -* ■ • I I ■ . ■ !■ .1., ■ — ■ !■»._

is mercy chac God \7lll icnploy me in any cbing, ic is awonder chac God wiUirfe me in his fervice^ whea hehathufedme, chece islnfinice eaufe chac whac is done he fhouid have the Glory ot all afc«r ic is once done: So if I be made a Veflel of mercy chac I may recaiti chac, if I am noc made a VeiTel of Glory co retain chat; indeed, we are Veffels of Gods mercies, chac we may keep chem: buc we are Veffels of Gods Gtory chac may run chrough us, and we ihouldtacisfie our felves chus« ^chac we may be Veffels of Gods mercy CO keep rhem in us, and co be Veffels of Gods Glory co have cbac'runxhrough us» ^iotHntouSj not unto us^ faich che Ffalmift, V^al^ I i$. X* and leaft ic fhouid arife, not unto nsj nottln^ to usf not unto u$y the third time^ hut unto thy ^arnt bepraife, reflets all upon tjie Lord. I remember^ (juliemusVarifienjif hach this expreffion concerning rhe Grace of Humility, conQcmm^g (Praifey faicn he, (jetyou unto Qody unto ^raifi^^ frepel you andltranfimi you unto ttjat Qod wbofe proper ^ro^ prietyyou are. Thus an bumble heaic wpuld be» when chere would be any pranking of ic felfin whac hehachy ptis^ or doth, he (houla with an holy in-^ dignacion repel the Glory CO Gpd^ Gee you away to God, as a man would fendf away.a Run-way $cy\jayc, Away^ gee ^oir gone, co yyuc Jdaffery anrdyou are' your Matters,. yoU dp /uoc fpUoi/r ypiir Ytrprk} it jivere sin evil ^^W^ y^**. wpu^ ^y, in any cp. encercain ^ RuA-away Servanc^ iKpugh

.r.T^l '^^P^HMJ^f ??^ UR<>9 ^^^ ?^?^i i?i ^^^l}WiL A^Af^P\^^\^m ,o?an^ «eakip^0l

apflaufe,: fairli^w,. ic i^ike Mucp Win^, paw itarokncijfnjhu^DacktbcheWx^d^ itwil(jieipTiyn

T^eprtpertiuj^fHimlity tmards M%

advantage by pride, as fomtimes pride >fn\\ cake the cilc &6m humilicy> a man may pe proqd of his own humility, Co humilitv will rake the.rife from pride, a gracious heatc wil w bomble for his pride^ and for tliis we have a notable example too, i^ 2Cfcr(?». 32. 25. Ic is the Example of We^ftJ^ioiE^, fB^t Hezekiah rendred not according to the b^%efk done nrt^ bim^ forhkbgartPMf^liftedHff vcrfe, 26. ^ofvptMlanding Hezekiah bambkd bimfdf for the , pride of bhVeart, If at any time an humble gra(ji-ous Hearty whomGadispleafed to imploy in any great Service, fkal find his heart riling up, to be filching any of Gods glory from him, prefcntlyic beates down ic felt io much the lower, and nothing will more humble him then to eopfider che vilenefs of his hearc chat would rob God q£ his Glory.

I but this is not alp to be humble to have the Lord advanced, ev«ry one wil lay fo, but this mak^s the behavior of an humble heart indeed^ robe willing chat God Ihould be advanced his own way, for God CO chufe hisown way to be advanced, this goes hard, ire would fain have God advapce^ in ojir 19>erty4 in <iiir comfort» and our bli;iIiQf[s« . E^t what it God wil have al oiir. comfor(s. ] Wk\ hjiye hknfetf advanced by our eftices, wA by our liberty 1 Wliat if Godwil havcal ourl:omfQrt^ andal ^ we have to be but as a footftool to get; up mxo bis ^lory. AQdindeedan humble £piric> appears not drily in this, becaufe he fubmits wwhatis jgods diie, ^iK if the Lord atany time crofs tiig^. i|i any cUingy yec an humble heart will thinjc. al his crg^es ii^mtfde'Up lathis thatGodmay hjive anygl^ryby it, heteXs thegeniune humble ISpiru:; ^jce is iiv:h ±¥id ftt£h4i«hi^ tfiatrl am lor oiled iu, Dh^.cjl haye)

that

ilagnified[^ then rejoyceft chat thy Name is magnified Y I put thi$ CO cbee, when God beftows great chinas, i^ou di^e arcr.chou Sollicitbiis c|jac Gods ri^Loie^ i^jLiIi^ b^^lgri|ied ra^jher chu^n c^u^ own. '

u".;.'

Add chen for r!he other^e a4mir.es jGods mercies, that we? hav^. likewtfe in Vatvid^ in i'Sam* y\ i % i^, Wljeir,rfie Lord ti^ him. wtiac,J^re4-;t^^^ wpul^ddu 4^^ iwe»i:JEfajYi<iW;f^^

ibit woivet dfmalihing iiithy fi^bu. Jp Jjyrd ^tfd*t 'ut thou bafifpol^n 'alfo of tby Servant} ilo^Jk for ^ jj teat while to com^ arid is^is the. numier ofnuin O I A>rd,Q(uL: What ami? 1 firing tl>isScripture to this ehd> to fhew, cliac the mercies oi God will humble an humble Hearc> the more God beftowes any mercy upon an humble liearc, rhe more low wil k growj in ^dpirtng that God i|\ouId deal chus and chu^ with it*', Whereas a wbua heart,, when Gddbeftpws niercie>, pieTencly ht$ heatc fwels^ buic^novv if the higher that God raifech you in yout eftiic&s 6r o^Kervvife, the Ibyver you are, Aere is true liuinility; Let the brother i^bigb^degreehe fo \Uchihekt!»^in^e(irt,^pc^\i£^j^^^ decree is madd ^her. So. ic vvas vvith7?^a;ufcYandI-brd, ikith "fptA^U, Who am I? Thai thou jbould^ifi do thefe tbirigs. And fo Jacob, you have him admiring Gods mercy to him in Qenefisy . 22. 9,10. Thetje you have the good 111an»vvheh,the^L6rd bad nianlfeft^d his

Sjoodnefs^o him iii his joiirncy, ^ iii;n not worthyj^ Mibhe^^ifibe teaflof allthy mexcieji, and dfd^tfue itiilbtbdtthoulm^fhewed tby^Servant, for with I my jfJ^i tpdjffidoverthuyardani andriow Lambe-^ Itofoe tptwi'dndr^.faffi rifiit^orthypftbe ted^ of all tf^e

fne^iir ^tktt^ thiiii ^h^^^ to thy Sef^ant^ He

ffaiw alithii'iiig.ij^ tJie itiercies of:Godcowards

^

T^iii..^^ ., — ,^. — ^,^^ .

^^^^^^^^__^^^_ ■ I ■* ■! II I ^ — » M ill '^V^^HB^^BM^^^J

him, and doth look o^on himfelf aisVile, brcatife| Godsmdrcids wi^refo great. Thtte i^nothing more proj^^r to ChtiAifait hurtiilky thentliiy,: cberefbre' to 166k upoil\ditt fHves ^ Vile, bi^e^ofeXSod be-ftowes ^eac mercies upon us. Many men^. they feenl CO be low in time of aittlflSon, O dieir they are hi!i]tible and low. hitt when God taifcfi chem in pifaQ)exfuy then cHek hekrts ai^ higt' now a dhrfftian in a^Rifti^pii lie k Jow tpb^ Uuc inpttifpt-. rity he is more hdihble, 'fitunilky cakes a^. iQUdi advantage upon Gods mercies to be burbble as in! affliftibti, and When it is thmwieRydl^ tJienyOQ! Kiive Chrift iaii htrmiiky in your hearts. Humility doth not fay dtiW mtarcy ats ^krdm of the Cities thdxSdlamon ^aVehiht, What ate Aeft myU^-ochef) -But what am I chat I (koUld haVe fucftf a metcy ? Many becaufe thfey have ncfc what they wotildtialfey they rej^a what rhey have, di'thus, bfrcaufe tfa^ have hoc ftiliifurihce of faving grice,. chough God be putting chfcm Snto the way that he ufetfi to lad themthathejj^U^ppfethrofaVe, this i« nothing, all is nothing, t^oW Chou fhouldeft fay, Lordj Who am I, that 10ioUld hive the Ifeaft mfcrc)- from thee? this i$ the Wotk of an huhibk fpiHt. And if any affliiftion bef^t theei to Be fd far ftotto thinking thy affli^iion gireif, to jtay, Irteveraiiy hadfttdiaffiiai-on as i. Oh that is from the pride of thy heart, it is becaufe of thy pricfc that the aMlftioA 1$ fo great, were thy Heart hUndil^ thd aiBtaiofa l»^ould not feem/fo firiiat, bUt tKe mcfccy Of Go]d Wbul^ great uncO thee. A$ iVoW put a bill iato^ a great Veffel and itTedMi to be nothing, but t^itiiyoa little veflelahdic wil feem gred.ter2 lOwbenrlie

/

T^efProperties af Humility towards God, 535

iiagnified^ then rejoyceft chat thy Name is magni-fieaT I put this to chee, when Gad beftows great chinas, .i^ou ch^e arc chou Sollicubiis t|jac Gods name thpjuJ^ h^^lgriipied ra,^^

'And i&ii for the other liie a4aiir.es (^ods mercies> that we have likewK^e in Tfannd^ in i Sam* 7I 1 ^j isff WI^eiTjCHe tpcd tcls him yrhac^.;^reic/.t|iii^^

tJbrd^ afidjaidy whaamlyOJ jLordQod^ andtvb/ii if niy HmJc thai thou baft brQu^h t me^ bith^rto ? \dnd j ibk tvaivet a fmalJ^ingfnthyf^^ . p Jj>rd (^ed^. !' ]^Htthoubafifpql^n,aIfoof,tbyS 'BoMje fora> ii

JLori ^Qod^ What dm I ? 1 firing cljis Scripture to { this end^ to fhew, that rhe mercies of God will humble an humble Hearts the more God beftowes any mercy upon an humble lieart, rhe more low wii k growj m ^dpiring that God il^ould deal thus and thu$ with it* VV^hereas a prbud ^ \yhen

Gdd beilovrs mcrcieV, piefencly his'hejarc fwels^ but now if the higher that God raifech y ou in your eftat&s 6x oth'ervyife, the fovyer you are, here is truelimiiiUty, ^Let the brother ^bigb^degr^ebe fo mud^ihfehu^iri^e^trt, ^l^ecaitfenis dejeree is made higher* So. it vvas vvkhTfan}idi^^uaLordy fiith D4^w, Who am I ? ' Tibii Mtl jbould^fi do theC^ ^it^u And fo Jacob, ypu have him admiring Gods mercy to hirii in (jenejlfy 32. 9,10. Thete you have

friabthAtfhotihaftJhetvedi^^^^ thy Servant, for with my fi^y. tpdffedovir ibif Jofdarii and novo 1 am become tpovidndr^.f^ rioit^orthy oftheleafi of ah the "i^^^x^^^^i^ J^Q^i h^a^Jh^ jjjfheed to thy Sef^ant^ He flaifc '4^thifiiig iit^ the toercies pflGod cowards

to keep this reiolucion in my heart, I will do what I ' can to Honor tiim. Many that are afflifted and t-rou-

\

bled in Confcience, they have fome kind of Humi- J

liatioii wrought, b jc their Spirits have Ibine kind

of bitternefs and fowrnefs againft God, and be-

' caufe they chink fomtin.cs God will caft them oiF, rherefore they are ready to caft ofFDury too,, now that is an evident fign the heart is not throughly

^ humbled, fp far as thou iindcft thy heart work thus: when thouart afraid that God wil caft thee oiFither* fore th9U thinkeft that it isbeftforthee to caft oiF Dutyyand to do no more: Here is an Argument that thy heart is not humbled But now when thy heart is wrought t<» this, that even at that erne, when ' thou art afta^d that^od will caft thee oft' for ever, 1 thou {halt refolve let God do with me what he wil, I though I perifH for eyer yet I am rtfolvcd I wil do v/htt I caaeoHoncr Him: this is one that hath a lowly heart, now the heart is brought low indeed, ioch a heart is prepared for Gods mercies when ic- is in fuch a condition as this, and this is that God expels from us, wemuft not indent with God, we muftnot thus ftand upon out Tearms wkh God^. as many in time of trouble of Confcience when we fpeak to them to wait upon Him, I, they wil fay, they would be c ntent to wait never fo long, if they mi^t be fiice at laft that God would grant BTercy to tnem: Rit wilt thou not be willing "except thou maift be fure > Thou muft wait though thou art not fure-, it is thy Duty to wait though God do not for cji^ PF^ff Of Ml(u:e thee of Merc>«. Indeed, if God viS3:c.CoixUichJK>und to thee as thou art bound to him, then thou mighceft ftand upon rhy tearms : But know that tbouarc infinitly bound to God, and

.Godisnot ai: all bound to thee, and therefore if

^ chy heart be brought humble before the Lord, thou, wilt refolTe whatever God doth with thee, yet thou i

, ^ _ J ^^^ _.. ^^ ._^ yyiiLl

L-

,^40 ,T&« frefenics ifHuM^ fmards God^

wUc .do wkac chou Canft co Honor Him.. And chefe 8M:e ^hc principal chings of ch^:behavior of. aa hum->le jie^c cowards God>aiid indeed cbe Ipccial work. of Humility, it is the work of chc heart cowards .Go(Jl> vhich people Uctle look upon: Fec^ple look fippQ pi^ide in relped: of others nabic, in their car-Tia^ie towards others, in their vanity of Cloaibs,' anA c^itward demeanors^ but cbe ^aiain work o£ Prideisinthebeliavior ofthe heart cowards Qod^ ^andthen we Sanftifie the name of God^ when wc San^iiie our hearcs in an humble maaner, and the: Reafon why the hearts of finners are not lowly be* j foi^e the Lord> ic is becaufe they know hoc Urn] Gqdy thef know not that infinite diftancc chac cjbere' is between the Lord and their Souls, an4 bote is^ €he Reafon why the $piri( of bonclagie \i^ So }otig\ iiuny times upon finners, "Why cbeX^rd doch ca« rilie their Coucicnces ^ Ic hi rhf t he migbc kn^' cheir hearcs to be low before bixil, chac there m^ be the right bebavicwr of a lowly Spiric b^ore G«4' hiaifelf.

CHAP.

» ' I' f »

frofirtiesofHumUty inrefieHof tmr/elyts . ^41

nil I * I . ' ^

CHAP. CXXIUL

TvfitVve Vfopettief of a'Lopply heart in refpe^ cfif fe^. 1. ttk wryfti^ciom ofitfelf. a. nk mUtr^to-l^^tbetvdrfiafitfelf s* IraSr %»il-Km t0 hokjo bit ht;ginning. ^ It k ajhamed of iW 5- Itldatbfitfelf. 6- ItjnJfgelh itfelf unworthy. 7 ^ It deniei itfelf. H. It l^epf down itfelf. . 9. It hides it felf. 10. Qoex out of it felf. II. ^Bemoans it felf. la- Affiitif i»

*

BUc now the fecond tbing that hath been pro-* pounded is^ The behavior of ti Lowiy& Mum-blehe^c^ in ref^d of itfelf, and there are many l^ngs in chis^ and they are <)f very great uie for us, foP the ordering of our cohverfations before the Lord, and the ordering of the behavior of our fpi-PLCSihtefjxe^fc6fourfclves. A^,

u Att HUtoble heart is very fiifpicious of it felf, 1 ipedk ^f that Humility that may eoncern our pre-' fenc condition herb, ic is afraid left there jhould be jfame itattt evill ih it felf that yet ic dorh not-kbow, it is very fearful of the deceitfiilnefs of its c^wii heart^ though it doth not know for the prefeniJ BElIldvevil^by it fiilf, yetftilf^atufaereisnui^h lies bldf that is not y€i difcovered: It is a good thtn^ for I ^ CO b^ }eal6lirdf bur re}ve9,l0k>win^ how dc^teitfuE SW^ hchM ^rie; the^gi^dlieart ^ rdady tO itoawiay v^^¥HdU; itt Cdhtent, and thinks it^lf better than k ^j i^h«p)^as theliumblef heart f«ars th$ worft of it fel€, a'it P^frafr ^vti il»^^bb(her Man oc Woi&^n, Blte^ns tp^teik&upOi\ k £(lf> ^vkA i^ nbc t^iit^y " ' - ' ^ '' ■ , heart

i

f

J ' rejpeHofdtirfihes*

■^^—•"»••••■

^o know the vv6rft of it felf. Th at is the jfecond.

3« An huinble Spirii doth often look back to us poot beginnings^it loves tp do it^ one that is lowly an hearty doth lo¥«tobeofte» looking back to its fk>oi: beginnings^ what onqe he was. if God hath . made an akeration in my condition^ let me confi' ds&t what once I was, what a vile wretch once I wa^^ lovea to be ofren meditating upon thac^ and fo to be working upon it felf.t.o humble ics .own Jieart wicb£cich.chot^hcsaafho£eare» Oh | what a poor condkicNi i wai Lnot long fince in^ both in regard of my outwaidcondkion^and»y inward {piricuall cooiition: An humble hOTt is not unwiiliAg to be put; io mind of both. If God. hach ra^ed him from theDHnghilto ahighec coAditian^ he puts himfeli in mitidof wbakhe was qiicc» i^iiot \ftiling to fiavc therecocdof his^ cKWQ'Pateotage to be razed q^t^ but i^wiUingc^kave^itkncmiX; .what he was,< wj;i^r poor fiireedin^ he had^ niyij'athQrapqoi! Mun^ ^d ny ^otbcKa {Mim Womal^ aod bow poorly thfly lWednQt«tkhiftwdin0 Go4 l^Ach rai(e4 nay i^ftatp beiawiUI(igtaputhim£elfi in rohid of i|| that h( may get his proud heart to b^ humbled^ ^Mltf-clesiVXBt wag ratfedtobe i^PciOiqei he would ^(^r-Ved in Earthen Vefibls, to put bimm mimi^i>f hi low dondicibnchackmc^ he wwin< ' Asi^thjii is ve cy fariious chat we bar^ of Jacob in (^m^iZj lo^ amwtvpcriby cftbeleafi^ of aUth^^Mgrwj m4 rf a> iheirutb mbicb thou bafifi^aved mnio thy Ser^mn^ fo ) wilfc my ftaffbaw i paffsd owribk Jordan/ mAnov t/ptihtCQmett»obandjy I had noehing.bui^tei) tb

foor Staff to pafs over chi$ Jordan withal^ hni not am heccnu tvpo hands'-, fo for men that perhap came up to thc^City, and thaoare comero liv^ wel chey were poor Boyes, and had little at ftrfl ^and 6dd hath bleft thmr £Aati9s> and the] arir HOC- unwilling ioj look ba(;k to what the]

/

"D U I. U

-J_41

Properties of Mumiiit^ in

i

\ were» ic may be fome o£ you> were pboc fhig Boycs^ •andGodhach in feme Voya^t ratfed you ug co wbac you aie, Da you Iook back to whae yon were? aBdcbacinthepiefeneeofGod^ andcochac end chac your hearts may be humble and lov. Do you make that ufe c^ what your poor Gondttkm was ? Or rather do ooc you forget, your poor csoor dicion^ and now your mind is jpuit up, this is an e^ light* And anocker example for this you have like-wife in l>amdp ^awd was exceeding willing to be put in mind ot the mean condition in which he was as that in % Sanu %• when ^iatban came to him wfcen he would have buik an Houft to God« mzSamB j. the Lord bids ?iill!»m go to him and iay co him, I baveUikf^ibeefromtbeSbeep^feldvctici. ThmfaiA tfjeLordefbcfix, lim^ktbeifhamibeSbM-cme^ frmn

ifpOomrigtbef^eipi te better coter my Veofle,, avw ifraeU Now Vavid was not offended at tliis, but he bleifed God at verfe 18. lie npcnt m^aud fine he-foreA%hoTfk> andbefaid. Who amh 0 Lord ^od, andwba'itn^ lio9ife that thou baft br$u^t me U^ therto'? ftands ^Twondring at Gods mercy^ that God had brouglit bim £6 far as he had cfene, UQto fiicfa a comfortable condition, as indeed the Lord had brought him tQ.And fo ^imtiu i Tiw^i •! } Jie looks back to whas heonce was^ faith he> vpbovrae before a^^laffbemerf andaVerftcutor^ and inpiriam, butl obtainedmercyy becaufe l did it ignofonnj inunbdi^^ andibe Qraceef out Lord x»^ txce^dim(ibundami wiibViUiband:Lon)ewbid}i0 inCbrifijefue, who was before a^&afpemer and a Verfeanor. And lo he faith of himfelf, that he was the Jeafi ofaJt ( which afterwards we fhal fiirther make uie of ^ the kaft of the Saints* Thus one that* is lowly w .hearts u

Iwillipg to lip up his former life^ and confidec what a poor wretch once I was, whatan^ocaac ibctiflu Creature I was^ knew nothing o£ God, nor Cbri^

refieB (four felvei^

nor the things of etcmicy^ Ivyas not able co opeft my heart CO God in Prayer any further than i ha4 learned it, and could look upon a Book. What a mercy of God is it, in that God hach Aicwed hunfelf tocher to me ^ andfo the heart tirorks upon the low condition that once it was in. And fo m ^d^ t6. when the Lord Tvould humble his People^ there the greateft part of theChapcet is Ipent in Ae-.wing what diey were* UfyVmferppoi an *Amo^ rke^ andthy ^c^et^an ^ifi fe> fl&ewing thereby, that the Lord v^ould have us look back co what once we were, that thereby our hearts may be kept low. And indeed by this mea«a an humble heart fees jnoyv ftrang^ the workings of God was towards it, and what it might have been at prefent, had ic not b^en for the meet mercy of God« This is the thing, wherein the frame of an humble heart confifts in refpeft tb it felf, it looks back to chp poor mean condition that oece it was m^

4.in the midftof al tfaeexcellencies that God doth

give unto an bumble heart, yec he is afliamed of|. imfelf, or rather thus: An humble heart is aflia^ med of it felfy' yea, even when God beftows the greateft excellencies of all upon him. In ^Bfspra $^ when fE^a vvas humbling himfelf before the Lord cogecher with the Church> he faith thus. We are a-Jhatned&f ofirfePues and confounded hecaufe of, tbk. And in Jerem^ 31. 19. V^raim huublc^ faialelf ^ndfmitifisMpmbHTbiAh^^onhtteththit^^ /iffl^amedm And fo the c£ucch fpeaks in frttmmii. 29. JVelie dcwnin<3ur.fhame. An humblefjpiritisaflia* aied of Uimfelf I whatever others thmk o£ hhmi yet fupha one is coufciousof (ooittch.eviU iQ;him-r \ fell,, chat he is humbled vvheh he 3o(9k» i^ti ht$l |»kidiL^r: thonghptfaerstnay cbinki .Oi ixxh ai anehachetcelknt ibilicies, and tlic Ukei ytt zsl \

fibbb a ^ humble)

'■^m

f hunible fpirk hath iiich thoughts ofic felf^ at makes i

jic aChatncil df ic icli And io, in Cqr^^ 9. k was'

• cht; cime wheiiGodbeganco bfung them from Cap-

tiviryi^ andyec diac va« the time -vfhen thejr were

aihamed of theiiiijeiyes> and were Aammg thai*

fcflvetj.

5* Onetkacisof'7alMrl7:.heaxt» the behavior ot it felf is CO loath and ^lior.ic £elf^ in ?S<(a^ 6* jiii rherf faith the Prophet. Jind tbeytbattfcape^fyax fijoU rmiember meamangibe^aumisp^hitbtr ibryfbd * be carried CufAwSy hauiufB-l am k$vi^i vpkh fMr' vphorijh hearty ^Uichba^departed fromme,4md»ilS^' ffjiir nSyes tvhUbgo a^o^mg after tfjpfr idhify om\ theyfi)al loatb^^emfekksfartbe^wiruiiicb^jey tmoe committediHOUtlmr abominattons, it is an cxttl* lent ScripruK ihrs, 1 am broi^n vififb jcmp wboei§k hearty and ihey Aiall ice this bi^ their fin^ tkcfi have brokeii che snij heart ci Gcd> we liave m( fuch an expreffion that I know in fcrtpcuce tint might humble the hcjitc of a finher more than diis> What t iiave I by my fins broken the hc^rt of GodT 1 «hac cauf]ei8theirethacmy:heal:tillOullibebrolccn^ I andi^enthey ihaUCee thxs^ tfae)rik^ Imth. t]M»^ I tt Isres^ (Aa huiiible^ab?c. vfhoei it iekB whac k teilk done towards 4SiDd^ doth loath it Stdfy l&6kxm%ii it feif wiih abhorriBg. :S« you have it iihew^ia]

and Miouv daifi^i tsMrdh ye hawj^emjhfiUd^- «Hr yenfhmloMh yoMrfdmeie ik ydut hnm. fyfae^ yV «diej youne^fbdtymhai^f^^^ ilodtfae litees-j

preffiohyoi|iiaiveinCffe^. }«* ji. ^heafiuM ye re-\ mmtetyottr even endl waies^ midymet deii^khdt] vem'i rue goad, . dad^JbaBlambyoaefekmein^y^ ^e^m \fisjbeiff$ yem^hmj^iandfbe ymknaheeakiatiOmH [fw this was ibakuqaofanetty^ than is ro^fieh^iMkS icwas in a, tihte'whcs thr Lorid priohrifad IMUkeffj

aiiddidihew mercy CO them, even then they (hall

load? tbemfihiJf. Many menth^ may fee brought

down lb low Upoh their fick beds^^vich foitteioath-

fom<r Difealefthat n\ay beupon thefti,chdc biay for(%

chem CO loath rheiiy(trlTe5> but here if the piopeicy

of an humble Spirit when the Lord 4htw9 the grca-

teft meccy, when k is i*the greoceft profpcrity,

thtrn an humblt hi^tt loaths it^felfbeSore cb^ Lord^

And that IS a liotable Sdriptuce cftat if/tf iiavd tike-.

wifeinjerf^forthiifurpole in fabgi li-lhok^ 1

wereperfeti, yet would l not kpow my S^it^ I woplxt^

defpife my life thoMgyti»erepdrfeity I voould even de^ife

and loath myfelfy thalis, though he were not fo pol-

luted as oehcrt enlarge hinvwithali, yea> though he

were not able to^ lee nothing in himfelf j yet be*

I eaufe of he infinite diftance between God and him^

and becabfe ofhnniean condition chat kt was in as

a Creature, becauft of what he had been ,01: what he:^

iM^t be without the Grace of Gfcid, ?f God ihould

i^-Khdi^w^iisGraee from him'-, ther'tfdre fairh he,

$hou^ I werept*fj\^y yet wdiiMliiSfkriaw mySouly I

would de^fe my life, How much moreCaufe have

we to defpife and loath our felves, when we are

tfoMF^Vw to oiU fcelves of '^b mxch evth*. And jfo

\ttit oclkt^fifa«^ ity 7(^Kdt4 riaMed ihcfSi t^eSoiiU

t>eb»i6»belW'#GM;^WheiV'A(f Ta*'*thc;Gf^^

.Godi^lflf7o» 4'iif. Ibai^btard ofil>eeby'ibeheiirmg^

^fibe^Bdi\ bitt ftov> mine ^er f^e thtd,' r>Hjercf6re^

\i^mbhor niyfe^-'in'duf^ andafhtf^ this is cjie work;

<tfr^afM^fh&ltf^h«ir^,^ tttliteth'^ndabhor if'fdfbef;^

' iS. TlMibeliavior of a Lowly heart itt tetoeft- ofi icfclfe ifc ist0*ni<% itfeWi^.jiidgeth re ftlf.' 1 • Fii^^^ HnWortby ^rf'^iffimptoyinei^ ftnvAOiJchy-4»toy ftrvTfc<*'t6ateyer«^3dftcAiMixtitnoy i&.* Soyo%*i^icjiB chat 6f'^Id^M, i\i'^giS6. rs\\

whent

~(whea (he Lord had revealed to Qideon

or my Vaibers ^Fbufe \ He judgech himfelf iiair«cdiy { at any .£uch inipLoymqiic^ one lowly in Heart doch chink ict^eac mercy o£Godco be unployedria^Dy^ wo^kj k ;iidgech ic felfunworchy or{ii:h « mercy as chis. May De you mayirhiiik that God fliould M beholding co you co imploy you iii any w.crk or XeryicQ for hino^, put if your kearc j«rere Lowly, yott would jud^your lelvesimworchy co be implpyed in any work of God.

Secondly^Ic judgedi U felf unworthy of clue ^tft of the Creatures of 6odj[ I amUfltbm^h^of Ji thy merciesf faich Jacobs unworchy of the co wpd chac ic Eates^ and che Air tfaac k breaches in^ k ^SA not chink much chac khachnocwhac ochers to^ buc judjgech ic felf before Godunnforch^ of iraack bach,, acknowledging chac ic hach forfeited all eke £omf ores chat God hsuh vouchfafed co ic.

Yeaj, Tfakdly^ k is ready co charge k felf ^ridi aqy evil^ even chac wludt comes in fomcjoetb^ cempcacion; an humble heart is ready charge u felf CO be che only caufe of ic: as ocher mow ^B^ mte/, chey are ready co charge ceffl^mcion wA whac comes from cmk own corrupcio&s So vu humble hearc racher chargech its own cornmicMH wkh what comes {rom cempcacion. Youiluuli»el kaine ^nd carnal Spirks> chink co txcufe cheetil chac comes from chem wichchiS) che Devil ccmpccd fhemy cfais was a cempcacion^ cheftreogchaadYMH lenceofacempcacion^ and chey were led co khf cl^e Devil,( and fo }udg che Devil foe k, aid mc fhemfelvesj whereas cnc coich it,. icwaajMKdqr

i^i m I Mw

mt. ■ ■ ■ ' '

I

■—*

rtfieS ofmrjthts,, ^49f

-^^ ■ ~ ^—^ ^ . — n—T ^i-rr-i ■-

—~ ■ —^— ,

cempcacion fa much as thy corruptioiiy the Maic chac is lowly and humble cnargech Aimfelf with alU this is my corruption^ this is ^y wretched and wickedhearty tcistnie^ the Devil might tempt me, but wece it not foi my corruption the Devil could Mver prevaile.

Yea, Laftly, It judgeth it felf worthy to be deftroyed. So that place in ^el{. f 6 3^1 • Whereas Come Books have it Tote JhaUloath your fdws^ The old Tranflatiou hath it, jindjhall judgyaur fdver^ rfiortby to be dejirdyedf A Lowly heart is willing to \ Ipafs kmence upon it felf, toaccufeit felf befoxe che Lord, and therefore paffeth the fentence of e* cernal death udou it felf, fo as to jullifie God, God is clear when he judgeth, whatever the ;udgment «f God n againftthefinthatlhave committed, I lioyowichif, ielofe with the judgment, andljudg my felf as God doth judg in his word, it takei; the £eatence of Gods word and laiesittoic ielf, tftid iudgeth ic felf. If you judg your fehef, ymifiall notbe judged^ faith.the Agoftle, iCor. 11. 3£ This is the work of a Lowly Spirit, it judgeth it felf before the Lord. That is the Sixth. *

Seventhly, An Humble Spirit denies it felf^

Firft, It denies its own Reafon, if the truth 0 God be revealed in his word^ he wil hot fet his own sKeafenagainft the evidenceof the truth^but though I cannot fee-a I?eafon^ of what is in the wordi It is lie that liQiould yeild to what the Lordreveales in his wodr, it is willing.codesy his Reafon in matters ot Faith, and there is a great deal in^thi^, anda^ ipecial ground why the Lord batters the Htarc o^ finners many times,, it is to bring them dbwn to deny their own reafon. So I remember Ltutber hath ai fioeech eohcerninc Reafoninmatters ofpaith^ Roai-

=55

■ I ■ mil -- *** - - ,.

Trdperties ofJHIjmt^^

.-. i

Xon ic is a aio(t biccer eaemy to* Godj and of Faichj' he me^ns uoUndificd Keaf on. now an humble heaa . can de ny i cs o w n ReafpQ..

Yea^ Secondly: He '\% mucK in deoya-l of hi«. own W]tl> chough my will be £ec ilrpngto hayeiuch' and fuch a things yet wbac ^ceac maccerisic^ faiiii a Lowly hearc, for the .will kA iuch a wrecched Creature a^ I amco be crofled. \ What i£ my will be: crbired> and that forever > Ithae have bceA^Uyi of crolling God fo nmch, an buiuble hearc oevexj thinks much to have ici will to be croffed: wheseas there is nothing more tedious and grievous co a proudSpiirii:> cheato have its willcroflfeds butuowj when we can get chat j^ower over our CelTc^ asco! be willing to deny our own wils, rheqour hearts arc. indeed broken, and we are brought to be lowly loj heact beScrre the Lord> the hearc of a finaer is never ' broken and humble til ic can deay its own will, iaa*| ny of you would kiiow whe;n you are. hnmhlf^ enough, i£ you findthit, thac whereas b^MTc you' cbou^t it vecy mudi co have your wils croffed, you | find now thau: ic is a^very little nuttec co yauroi have youJ? wills croffed^ this is. a figt\ that your hearc is huxnbl^

\ And Thirdly^ An Humble Ipiric can deny liia:

^wn ends» whatever my euds were wont (o 1>e, wliac;

plottingsi coutcivingt, what deftgnes I was wane ^

to aimeaC} o^ow I &dI can deny them, Icanie*

Dounce mine, own cqds, an4 affinoiPfos my £elf, «n

Imn^ile jfpixk ii not ^l^lfiAiSlpirity ooc aimii^ ac

lus own ends* ' i

Yea^ Further: Ai) humble hearc can deny its

own lawful conceucments for €o49eveu(bolc tluxi|s

chat are in themfelves Uwfiul^ coni^mmcnciy cbac x

might hav^'iDuch liberty in^ ye&i£IIfccfaft€pd

niay have more. hoaof oy ivy being abdilgr^ «C

— - ■ - -i ' ,

mfmr^

fuch lawful contentments, and my Brethren tx\My h^ve more good, lam willing co deny my felf in them, to let them go, it is rioE fit I fhould look after fXiy (elf, .fuch! a wretched Creature as I am, that aught have hi^n in Hell long^^^Q^ it is ript fo oiuch fornae.to.lQOjcgitmy felf, hiipiffiodmay have f-oy: Glcry, gnd my brethren any gopd> I ^m wiIliog| CO deny my. own i»wfuU contencmenrs: (b chat ah "humWe Spirit denies^ not pnly its fin&l felf, but its lawful fclf> ilcnies all its ovn expfllencics whatever they be/willing that rh^y flipuld be bufied, denies his own honor> ca^es jigt fpr his own dif-

frace,I faaye been perhaps pf fuch an opinipn>and if IhoUld ^Iter I ihould be diihonored and diifgraced^ UC if the truth of God may come up, let my honoc lif in ih^ duft, let the truth of God be advanced, be is wilUng to deny himfelf. This is the behavior of 4 lowly Spirit inr^ardof it felf, it doth deny it fejlf, and that is the Leffon that CbriA would have us indeed learm dmte^tfyou wouldbemy Vifcipkt^ yoHnffipderiyyourfilfi and takf up my trbfi. The word in th^e Greek is mpre than det^yourfePv^s, you nauff droughty deny your felf^ deny your felf to jpur-pofe indeed, if you will be the Vifcipks of C^rift^ and indeed, this Huipility is the proper Chriflian Hunnlity. , Your Hf athens,^ they were altogether for men to know rtieif own; excellencies^ and to feck jthemjTelyes altogether^ but for fuch a Leilon as this, to i^jxy rbemfelves, you fipver read of any fuch Oupg in Heathen Aiithprs, never fuch aLeifon that they vouW tpfch them^ th»t they would deny ^tJiemfeives,;^,;,. . ''lr\ \\//

S* An£u4nii>l/ehe^i^c^^p^4^ felf: that is, he wpuld lie no faighef j f X^epi^h^e be woribier> one

xh^t hf th a valu^ grQudSpiriCf fti^ would fain be

h]^l]^anA<hi^^ b not fo4x)Ucitous to be

Properties ofliumitHy in

f

j worthier of a higher place ^ buc one that is humble chinks cbus^ I am unworchy of what place I am in> andlwouldnocbeiiigher except I be worthier^ I would not be in a higmr condition except GodgiTe me a heart to improve chat condition chat he mall

Sut me into, and though God keep me in a low co&-itioiiinrefpedii: of outwards^ yet the cmtk is, I have as, much as I have Grace to manage, and therefore when there is any riilng thoughts within ic a-bout a higher condition, anliumble heacr k w.illioi to beat down it felf^ and is ceady to f^^ CO it felf, ^s Jeremy to 9arucb' in Jerenu ^. Vcfi thou feeQreat things for thy fstf? Seel{tbem hot: Sa faith an humble Spirit t6 it ielf^ What! arc thou rifing in thy Spirit, and feekpft great tbh^gi far Ay filf? Seel{fhemH0iyitHM6'thdu baft thy life f&r * preyy it is wellchy Soulmay be laved'in the dty of Jeius Cbrift. And £0 *Da^id it is faid 06 him in Vfal 131* nAfa tpeaned Chitdhe quieted fcim/e^^attd behaved himfelf, reflxaini&ghimfelf/and keeping 1 downhimfelf; whereas his Spirit W6uld^have been' frowacd againft Godj he did keep, down his Spirit that was ready even to rife againft Go<|. One chat barh a lowly heart, yec whilft it remains in this world, hach mocbtodo tokeep down it felf.

p. An humble lowly Spirithides it felt is willing to hide 1rfelf>. andduth much hide it fcl^ k doth therefore good in 'fefcret more than ia pub-lique^ though fuch a ohe, when Godcals him c« publiquefervice^is willingtoferveGckl pHbliqiie-ly, yet efpecially is willing to dt> gofed m Tecrec. where none knows what it doth^ andwheret iKne is confcious to it felf biit it fel^ and God^ Tlic fill ears of Corn hang down whereto the hlified ears vvil ftand bolt upright: So^itis wiUia heart chat is 1 humble, the more excellency it fjatji, the more it) I hajifis down it felf and is lovvit ir^mat^the tilaft^

rtfitH (fturjthts-

555 I

r ■ ■' ■' IW1

Spixics of Men and women chat have a liccle in chemji they ftandbok uprighCt. Or xacher as the Viokc,' the Violet doth hide it f elf with its own Leaves^ So the Fig Tree y and ih^ Violet grows low in the ground, you can hardly perceive it, but only it dif.

ttte oiicovcry oi ic is rrom tftc Iweet f«vor of ic: and fo ic is wichan humble hearc, the dtfcovery of the excellency that is in an bumble heart is frdm the iweec favor it hath, ratherthan fromany comenda-tionsofitfclfhyfpeakingof icfelf. No, it is tliat which 1$ abhorred bya lowly humble heart to be fpeakinghigh things of it felf; and it doth not lore to hear others commendiag of ic, and doth not deny them m a raodefty, becaufe they would have them to confirm it the more ftrongly, as many- o-f hers will dp, but unfeign«dly « wiling to have themhidden, any fi^thprjtfaan God isp^afed to draw them, forth. It doth a ^cat deil of good when no body can know it, ,s it ^as the fimilitude of an Anivw, laithhe, ^ bumble beOti in thk it

(

andttfoneaadnobodj/ kn!mj:tipbd:didi$: So it is withan humble heart, it wil notmake a noife ih\ what it doth j whereas a proud heart wil be broiwht CO no good «cetqfe except ey«ry daetake notice of [Vbat Jt doth, an humble-Spirit is wniing to^hide ^t Xclfwhen Godmayuay.hjive Glory.by an aftionJ ;clio|ighImay havcdifgrace, ycclani content. '

io/Aixhumb^^Spkitcoesottt ofrkfelf, being

confcuous:ofjts<jwn WfliOiijrfsirljirawicgoesoiic of

U te}tfo?)ajnnpplecfJiR§,bjr, aaflforftreiigth, for

ajflmance»/f)t hc^p,. ic gpcis out>>fjt ftlf, and*tato-

^b«

I

^

that there ihould be an afBifting of our felvcs. In

^fw>. 23. 26. The Text faith, Jhat every Soul

fPOuUaff&nhfelf^ MdthatSOld that dotb not affm

^tjyfin the day dfafafijhould be cut off.Ho^ an hiun«

ble Soul IS an affli£):edfoul> 19 willing to afflia: it felf

[beforethe Lord^ it is not £0 much foUicicous of

comfort, and is altogether for comfort, wouldfaiA

have comfort: and comfort, noj but is willing to

affliftitfelf, and to burden it ffilf With its o^n fin,

and to beat down it felf, as we read of fPaul t Cor.

9.%7. the Text faith, Ve beatdoi»nbh body^ Uafi

after he bad ^reached umo others^ he binfelffiould

I be a ^probate: Not co afflift our felves as Fapifts,

CO be whipping our felves,. and to do thofe tnings

chat God never reqmredat our hands, bat to (at^9

any way God ihal require it, fuch a one is willing

eo afElft it felf before the Lord, the main Work of

I the heart ih this thiug is^ that it is not toUititout f4

muirh for cohifdn, asco be willing to 1>e afliAed

before the L6rd; fo far as God would bi^e it aAi«

fted*

' So n6w pot all thefe togedier, and yoa may fee Cher behavior of a towly beatt hi refpeft of ic I felf, ,t. IcisM{nciomoftcfdf,7ealouiieaftcheK i&ould1>efom6 leei^et evil in tlie fa^^t iliac it doth not know tif. i. It i$ willing to kd<># the^wotlkof kfelf. 2. It looks often to iespoMr^be^muagSi 4; It i$ adiamed of it felf, and that in the midft of icso^tru ekdeltendesi j. It loaths aridf^abhori ft felf befote the Lord. «. Ic judgeth k filfc 7:1c dt^nies it felf» 8. It keeps down it ielf. 94 It hides it tin. 10. It goes out of ic felf,and emcM:ies it felf. n. It bemoansit felf* And laftly k afififts k felf fo that yout heatrs now having thefe workings io^ tfac^mio deference co your felves> you may by this examhie whiether you have humble and lowly l^eaixs vea x>c no*.

Qii^ei[ueHcesfr9m the \>

)

CHAP. CXXV. Three C^nfiquenceffivrnthe former *PoinM.

AN4from all c^e|e things cherc are theCe three Confcquences.

Conference i»

Firft: Here you ma)r fee, how co examine your own hearts in refpeft of Humilic^, whether you find thefe workings of an humbly (pirit inrefpeaof < your ielves^ lay thefe and your hearts Lev^ ez-l amine and call ypur hearts to an account when you gecatooe^ By thefe fwelve foregoing Parcicukrt, A$k, thy felt as iq the prefence of God: b my heart thus? Have I this lowly heaitf Chcift would have nie of a lowly heart. Thus if you cannot findibeCCf charge your felvies with the wane of them, and take an advantage, even i&om the wane |of them to humble your hearts before the Locct^ be« i^aufe yoii h^ve not thefe things that are the geuuiiie «ndiiaturall workings of an bumble Spirit, for £b | theyare. ifyou can find your hearts coming off in i in thefe Particulars^ in a natural way, from a re- ! aewed nature, you may have abundance of comfoct I that this Gr^ce of Humility, of Lowlinefs cfaac' Ch4ft would have you learn, is wrought in your ! Souls: you have been a Proficient in Chrifts School*! but many may have caufe upon the hearing of rliicj ^ ■^.charge themfelves with this, that they fcane ' «ve begun to learn in tlie^chool of Chrift. to iewa! lumility. t

r* r^^._

I m' sm

Secondly^ Another Confequenceis this^ upcm the conftderacion of chefe fevecal workings^ of Humili* cy in refpeft of our felves we-may iee. That the work of a Chriftian is very' much inward, ic is a work of reflexion u^oa our ielves, if there were nothing to do in a Chriftians lifb-but that that is ex« cernal, to perform fome outward Duties^ to come a^d hear tne word> and fpeak good chings^ and pray^ and make an outward proteflion. Tne Life of a Chriftian were a great deal more eaiie^ but from Chis that you hear, from the working of this one Graceof Uupulity^' you'may fee^ that the work of a Chriftian lies much within doops, that Chriftians &ould be very bufie within cheir hearcsi there are ipany workings w.ichin rathei? .then without, and cherefore if you wrould pi;o£ei^ your felveis to be, Chriftians, and wviuld indeed have,th|; pp^er ofi 6odlinefs in ycNic Hearts; y6u mi^, ^^prk much in^ wardly, there muft be much reflexion upon your, own^Jearts*.

Cdnfiqjience^ j^

'-' ' , ■' • ' '■ , •• ■• ;

.''Thil:dly» And^Laftiy, AiKJther Confequcnte h^ thii^ by this that you have heard;, what the worr kingof an humble Heart in^reipeft of it felf is,, we may take notice of the great power of Jefijr thrift in tl^e he^K of a GhriftianiwhcrefoeverGracft i5'wj:oflghc, Jefus Ghrirt* it very powerful and v*y: ttr^ng in' that Heart, Certainly, theft things cpuld< wter bc^ih the Heart of a poor, wretched fmnev, Veai, iti a heSirt*th«ft is.Nacura|ly.vecy.pcoudv ( fdr fo w^ ate all) and were nof: the Qr^^c o€Chriit.ve«y j ^dw^ftkl^ia the^ heaix :of aCh^iffiw tttel|itj»itigs i ** . couRl

ma^im^t^m^^

^roptrties ef^imlUji i»

»

I could never be, wherefore when you hear that thcfc things are in ft heart working c|ius> we may con-cluite, furely the power of Jefus Chrlli: is very inighcyacndvery ftrong* Wellj thus you have cbe <Sra€eolHumiljiy.pre£bitedto you* towar4iGcd andyour feives, Leeus I^eaco /to |»e of Lowly Heax£«» andie noc at reftiiiQcil you find cheff )dad^ e£ wor* kings in your Spirits •

*- . ' ^ . . -. J

[' CHAP. CXXVL-

ft that it ibinkf better of QtberrtbMiHidfy tmdb k lain open in divers Vartiadar axipfierf fiver (A dotiUf andObjel^ionf*

. t

THere is yet one of thefe three things to be iQpo-ken unto in thi$ Grace of flumility, which is the third Particulac, what the behavior of an Iiuisk fale heart is in reference unto others. For Hunulky much appears in that,. thc^iglh the priBici|pal work m humility is^ in the carriage of ^he Soul mrefierence uncoGod, andia-icferenceuntb icielfj yec there'is very much in this grace of humUicy» in the qunci^ge of- the Soul in xomence unto our Brethcea* Now then the Flrfttiunigwherein the behavioc of «d lum* ble heart is in reference uftto Qthff'>. Wff^ pnac^tl t thing, itisafv«ry great cQiiceoMiumt^. ^KimLh '

thif. -

,.,•■— «►

■h^ifc lit

Properties ofHmHity in refpeS tftthers, 559

great work of humilicy (that hacb verv much in ic as I Aal fkew in opening of ic) is hcla forchj^unto yoiim z oiVhiUipianSy 3 verfe. Let^othinghe done tbroii^^firife, or Vain Qlory^but itiLowknefi ofmj^nd^ let each efteem otherr better then tbemfelvef. Mark, This is the Work of a Lowly mind^ Learn of me for lam Lowly in ^arty You imift be of lowly Hearts, of Lowly minds^ what is that ? Saith the Apoftle JJet each efteem others'better then tbemfelvef. i ou wil fay, this indeedupoothcv^ry'hearing of it., doth make us ;udgic to be a great work c^ the Grace of God in the heart, to eftcem dclrers better t^en them-felves, and how that fliould be, that I ih^Ufpeak unto by and by in the opening of jit, tut lifaallfirft ftew fomc Exampleji of it, of efteeming others better then thcnrfelvei. That which <Paul did £xhor,e the VhiJHfians to, he did himfelf, he did not preach CO others, th^ they &ouId efteem others better chehthemfelves, anfayet he would lifti»phimfelf aboVe others \ No,fee k in himfelf, In i Carin. ij. 9, Vor 1 am the -k^ of tbe ApofileSy that am not meet to be called an MpoftUy becaufelpersecuted the the Church of(jod. I qm tlje leafi of the Apoftles, Saich VoMh and yet (as fomtimes 1 have faid upon other occafions) there was no man fince the beginin^ of Che world that ever did God more Service tnen ^aulyWt may fife ly fay it, no itan up6h thb Facfe x>f the BarthV chat wa$ a meer man, that ever did God more fervice then this man ^id, ahdyec he was the leaft of the Apoftles; Well, But th()Ugh he may ht the Waft of the Apoftles,' yet he may hav* i high thoughtsr of himf^ffenodgh, Mark Chen phe I of Tim. !• I s. Ibh it a^amfi&faying, and vpor* tby of all Mceptatipny that Jefwi Chrtfi came into the vpOffidtofoM&nnerf^ of vtihomlatk chief, Theleaft of the Ajpoftlei, but tbtefofSinner/f, he looks upbn faifiifelf a$ Chief of Sinneri. ' ^ea^ 'fk one durnhu-

5 60 TroferUes^HtmUitj inre^lf of others.

ciou, CO be the chiefeft of fioners, irfiiewes he wis low io his own Ev^si? and chac is in ^Epbef. 3. S* Vnt0 me voha am Up then the leaft (f aU Saints^ Mark» rb be the leaft of tne Apoftles was f omwbaCj tuc co be che Ledfi of Saints is more, buc co be lefs chea Che leaft of alSaiocs/ here Vaul would Teach Gra-marians a new grammar Leflbiij Gramarians know buc chree degree^ ofComparifon^ bw^Paulludt fourch here; ne h'ad one beyondchc (uperl^ive^ the leaft ^immiyf9 icisrthefupedViveyouknow, cobe che leaft of al^lmc here beyond the fuperlaciv^ kk chen the leaft; or I am che worft. So ic i$ in che Greek. ' Kow i^^x^'m''^^' t^ac ^ ^^^ fuperlacive in che Greek Tongue^ jbjuc hereisa compariion^yond che. {uperlaciv^^ ^ lefs cbei^ che leaft> >£s then tbe leaft o£ alt Saiacs: cluuyoufeeicwas Wich Void, one chac did God more Service cBen chQufands, and ced cboufandsof che beft clii^c we know, andnevec are like to do God chac Service asctus^^svl, aod yec he is t&e/e^ o/ofl S^iwt/^ in bis own Eyes, here IS a low Jy bean. lxi^u4geSf 8.2. We have Qidean likewife ah example of Lowliiiefs of «Spiric in tis own £ye9> ( we mighc name a greae maoy ochers) when fome were provoked and Angry with him, he [ faiduncQChem^mmtb^e 14m^nat9 ui comparifia of) yffiiy H noitbe^eamng ofth^ (proper of vE^oim Bes' ter Hfm tbf^wma^ ijfAbiezer^J By cfais means be p*-cified Hs angry Brechfcuy fauh he, we account out^ {elves hue ag cne (fkofiingf of the Qrapex of Ephraim* tO' tbi fvintago of Abiezer. Ahdt by chat means be q^ecctd hh Brethren • chat we^e provoked. WeU^j but for c^ct cipening ,qf chisi the Lowly heaxc doch jiidg ocbers bccter then himlelf^

Farft, If fo be that chef e appear any evil in ot&eft, ifchc evil be Aoc apparent in ether mcn^jaLovk beart vilbexeady tQ.^^clie beft ofaiyroiM^ a^|

Judg others better then ourfehes . j ^ i

chink chcFc is more good fecrecly • If there appear buc / a little goodly ectcwrll be ready to i^bink chat others I have more good in fecrec then he hach himfelf, I \ know how ucde good I have in fecret in mine own hearty faith a lowly Soul, Well^ buc I do not know but fuch and fiich may have a great deal more good in fecrec then I have, their thoughts may be more hol3r, more fjl^iritual then mine, not fo wandring iit: Duties as mine arc, I have no Reafon to think any in the world have f o many wandring thoughts, and fuch uncleannefs and filchinefs in their thoi^hts as I have. It is ready to think, that the aifeatons of others arc a ^reac deal more cleane then his, and more Heavenly and fdiritual, and prepared more I for hol^ duties, and that their hearts are in a better temper in holy Duties then his is. And if fo be that there be any good done by others, he is ready to think, that fqrely there is in them better principles^ chat afts better in their minds then there is in me, they do fuch and fuch good things, I and their hearts are more fincere, and are carried on by divine principles in what they do, I am conf cious to my felf of a great many of bafc and vile principles that aft in me, I know no fuch evil in others, and therefore! am CO hope that there is not the like in them as there is in ntc« If he fees apy good in another^ a lowly heart is ready co think that there arc other things cortcfpondent co the good that doth appear unto him, as there appears fuch t good thing, fo there is all otherthings anfwerable unco that good that doth appeare, but as for it felf ic faies, I find chough I do fomthing that js good. Yet lam confcious to my felf that tnere is a great deal of non-correfpon-dency in me, that though there be fuch and (uch par* cicular good things yet other things are not anfwer-abie unto i^hat that aoth appear. Thus becaule one chac is ioiirly knows much evil of it felt^ and knows

J

moreevilofitfelfthcirkdorhofanyochcr, cbdre-•fore ic lees caufe co judg of others hotter then ir fel^ 1 da not know .that iuch have fuch fecrcc evik as my felf, 1 do not know that they have fuchbafe principles that aft chcm as in my felf, that there is fuch a non-correfpondency to good as in my felf, uponthbground, Decaufc it knows more evil ofic felf then others know, therefore ic isready to think better o£ others then of ic felf.

Ohh^* I but you wll fay> Suppofe J fee agreOt dad I cf^il in o^erJt that L l^at^y and am confdam to myfelftbal 1 amnotguiltycff fikiUl tbin^betur '^fotbers tbm ofmyjetfthen /,

jinfip. lAftfwetttiU for all this I am co think of others better then my felf,

Firft, BecauTe, though I fee bchers outwardly evil/ytt 1 do not know whether there be fuch inward evil i;n them as In My felf^ ir iscruc, they do break into out ward evils more then I do, I. but there may be fwarmes of evifc within me rfaatl' know I am.guilty of, now becaufe I knovmorc \ evil inwardly iti my felf, then I can know in any in the vtotldi therefore lam bound to judgoEod^iecs better chen'of my l!eie.

Secondly^ And ftirther^ Thoqgh I fee fome evil in others that 1 am not guilty of, yet how doLkaow what temptations they hay^, andhowcanlcel» W that if 1 had a^ ^rtat temrtatlons as th^lxughr commit as gre^t evils and greater tbeu they;»aad therefore, though they do commie greater evik xhen 1 do, yet I am bpund to jvtig^d them ftectet [chen my iett, becaufe I ^ aocknow bucif I.Jiadas

Iftrongtemptations is cbey, Inighcxomiiuc^pewsr ''evils "•

»«^ ^w

Judg others hitUr then mrfehes.

5*53

Yea Thirdly> Though they do commie evils greater then I do, yet 1 know that it is the rcftraining haodof Godupou me> and that if God ihould but leave me to my felf a little, as he leaves fuch a one, I ihouldhe as vile as fach a one, and it may be viler: fo that though the Saints of God muft not wrong the grace of God, muft not (if they fee one live in notorious wickedneis) think chat his conctition is better then mine, but yet he may be better then /, conlidering my felf meerly in my lelf, I have no caufe to lilt up my felf above him, if I be, better it is no thanks to me, it is notbecaufe I am better in my felf^ forlhavcthat cVilin my felf^ that if God ikould take off his^ hand* and leave n\e to my | felf as be leaves fucfa and fuch, I fliould be as bad as they ^ you aie to look upon your felvcs, that there is not any vile wretch in the Town or Family where you live though they be the ^orft of men, that are more vile and wretched then you are. Yea, And fcvr ought you feAov/viler, that is, if you fhould be left to yoiu' felf, you may be viler then they are,and fo an humble heaii is wjl ng thus to ;lidg of others Letter then it felf.

OfcjdEI.' I, But you will fay, Q^orthofi that are V0tfmoit]ly propbdnc^ avd Hvgodlyy for wj to ji/tj^ them better then aur felnjes, boa? can vpe do this without being fatfe .^ .And. doth not tiye Scrtpture . fayi The Rignteoufs is better then his Neighr-boi%

Aitfi»* lApfwcr, Yet weare to look upcD others bercec then ow felves inthclerefpefts.

Frrft: ThevhaaTiot fuch eduftition as you had |rficy'Kadn?otfiichtIi'oppVng$ rn of God as I had wberi [l^as wungjthcy lived iaa wicked Family^and had

\

Judg 9thers better then ourfelves, *

wicked Pareacs, but [ had Godly Farencs, hadchey had fuch Godly Parents and good educacioB as j« cheymighchave been beccer> and done beccer, u may be chey have been caft among chofe chac have given them wicked examples co provoke co finj but 1 have had Gracious examples^ it may be rhey never lived under fiicb means as I have, had £uch pre-ciou^truchs, fuch heart melting truths been prefen-ted before others, as hath been prefented before. me, they might have wrought upon the heart of the vileiibinthe world more than they have U[K>n my hearty it may be they have not had the awakingt c^ Confcience, God never darted that light into their Cdnfciences as into mine, they never had the terrors in their Spirits as I have had> God never made them knoSv what fin meant as he hath done me^ had God inlightened them as he hath done me^ and awa^ kenedtheirConfciences^ and terrified them as he hath done me,.Surely, there would not have remai-ned fuch evil in them as is in me, chey never had fuch drawings of Gods fpirit (it may be ) as I have hady Ol the allurements o£ Gods Spirit chac I have had, CO have drawn me away fr%m un, and co have drawn me co that chac is good, and yec how did 11 keep back) Do I wonder co fee them drawn by vain I and wicked Company? What gceac wonder is it^ when chey have noching elf e to draw chem back) But had they the drawings of the Holy Ghoft, and thofe words of love, and thofe ftirrings of the Spi-ric of God in them as I have had, and as I have diai-ly, how would they be as ready co be drawn co good as they are to evil ? I wonder that chey are noc moved more by che word^I hue my heart is not aio* .ved by the drawings of Gods Spirit,had chey but u-fted how fweec God is^ chey never cafted che fweec-nefsofifaeword, nor che fweemefs chac cbere it in

the

;! J**^ ^^^^^^ ^^^^^^ '^^" e«rye/vw* 5^5

the wiesof God as I have done^had th6y rafted what I have caftcd,and fclc what I have fek,ic would havci been better with chem than it is^ with me* Aad fa manyfuch Confiderations being put into the bal* lance, though others be very vile and wicked, yet ^ [we have good reaion to look upon others better! than our felves, at leaft to look upon our j'elves a^ vile as any in the'world i yea viler, becauie ( I fay ) we cannot know what helps others have had, i}or what inward good is in others, as we may of our felvcs.

• Secondly: And further, We have caufe xo judg

of others better than our felvcs, though prophane

and wicked, for their fiFs do not do fo much hurt as

our fins do*, though thev be wicked outwardly,

yet all the fins of all the prophane people in a

Town, do not do a quarter f o much hurt as the fins

of a fe%vprofefforsot Religion, thy Lightnefs, thy

^ Wantonnef$,thy Pride and Covetoufnefs.doth more

(hurt than the open llns of others^ theCovecoufnefs

of a Rrofefior of Religion, doth more hurt than the

theft of another if another fkouldrob &fteal,it doth

not diAionor God, and pollute Gods name, fo much

as the Cbvetoufnefs of a Profeffor of Religion: the

Swearings of other men do not difhonor God fo

muchas chy paffiodfdoth.You think thofe notorious

wretches, that take Gods name in vain, andfwear,

buclfay thou pollut^il Gods name more by thy

PaflTion, anditmaybepucteftolFmany fromReli*

gion more by thy froward carria;;c than Swearing

doth in another man *, for it is true, they Sn agamft

;^od, but what hurt d .th it do, there is nothing ciL-

;pededfroni them^ but this thing is esepedred from

I thee, itmay bethoumaift be a means to convert

Irby Hufband, or Wife^t and thou hardtndt them I

Judg others letter then our fibres.

by chismeans, now what reafon haft rhcu coj oth6/:$ worfe than thy ic\fi when thou deft God much diihonor as oc hers ^ Kow fuch conGdcraci and many others chac migbc be named> fliews ground enough why we fliould juidgof others bectei than our IcWts.

And by the way therefore lee this ConQderatioo teach thofe thac are w )cked^ lee it inform chem iik^ wife ina miftake of theirs, They think thoTe that pfofefs religion do jUdg of others worfe than theair lelves^now by this that you hear you mav know it is quite otherwife, had you but a Window o into their bofome, into their heart you wouiii I chat they look upon none liv^ing fo vile as chCi If elves.

pbje£t« I but you wil fay, They lhin\ oAerr m ^d^, dnd that others ft}aB^ to ^eUy sndH^Mibq fiattgoto ^Heaven.

— I

Anfw. This muft be granted indeed, mud this would wrong the Grace of God^ if tbey fliould noi think their condition better than others, if cheyj fiiould think that they were in as daogerouta condi-i cion as the wicked and ungodly>Ko,they blefsGodj for the condition that they are*in> that God hath opened their Eyes, and (hewed them the evilneis ol their hearts a^d lives, and thcr^ would noc for a thoufand worlds, venture their condition wkk theirs: Certainly, one that knows the .diAecenoe between a converted eftate, and an unconverted, would not for a thoufand worlds venture for a

auarter of an hour to be in their condition, yet this oth not hinder, but that they look upon ihen^ felvesy as in themfelves. as ^ile and as wretched u any;lc for one time that chou dbft condemn chy &m l>efore God^ they do it a hundred times ic may be

Juightiuer of others thMjaw filvess

a choufaAd times, and God knows they ;udg o €(!iemfelves wprfe than thou deft of chy (elf; cooi goeft on merrily) and chiakeft chy felf in a goo< con<Ucion, buc they are daily judging of chem felres and humbling chemfelves before God. anc admiring Gods g[ooanefs chac chey are ouc of Hell buc chou doft not fo« and cherefore cheylinay IqoI upon chemfelves as more vile^ and fo be more hum We, .

Objtaf But you wil fay^ If the bift Should jh4 0f olherr hmer than Hi^mfelven ihk may h% ppcU the fj9raiberj,forlbeymayfayy then our condition k m fohadj if tbebefi of all may bo a$badai vpo.

Now to chac I anfwer.

Though they are to )udg of chemfelves wori

chaa ochers> yec if chou wouldtt look inco thin

own hearty thou mai'ft fee a great deal mtoce ev il i

xhy heart cban is in cheirs, ic may be chey ma

f|udg chemfelves co be worfe than thee,: fo h

: as chey fee into themfelves^ l>uc chou Boaift iec mol

I evil in chy hearc Chan is in cheirs.

Oh)e8i. Vut ihen may not fhk makgvMkgd mm I €ure alndfay^ - WtUj we may find mercy and befavedi -wpeUoitbe b^ for the beft may kjiow fo much avi ^ftben^ehesf that ibey may judg ti?mfoH>a tPOtfeiibi ^^rr.

To that I anfwer^ For Met cv^ I grant you> it is pojQible. t hpu mai have a^ mucn mercy as chey, it is poffible thou nia^ conoe into as good a condition as chey^and cherefb chtni maift make chis ufe of k, tind much goodj may do chee^ chac is to fay, well, ic is chen poffii .shac my Soul may be faved, andiind mercy as. w4|

T«"

Jud^Utttr 9f$thers than ourjelyeu

dcr in the world ? Whac a great deal of hurt is there in the world for want of this humble heart ?* Wbi- qui?^4V.es might Men jukI J/||^0n4ea live a-mongft themieives > How "would they "en;by this Proniife in the Text ? Learn of me for I am meek^and lowly in hearty an^yguSf^allfin^re^^urpoy^ur Souls. It would keep us from cenforioufncfs which makes agr^at deal of difturjiwc^qnu, the woij^d,. ,Q^ difturbance^, that /;eploFip^feeu,^»aHe5,.in the world 9 the giving rigid ccufures of others,' keeps many from Mofeflii^^Rjeligion^ and makes^tjie^ complaig of tho(e rhw ff^P^ ll^ej^w;] ,y^ pl4i|i ctiac wkea^^ Pfi^fl^l ^ W?;y 9tf^a£eX^ iia-

c<?d of jpohcr$,. w4 YmJ^^^K^Y.2^^^ wQrl4 i,9^.^ only^thcu: own^ .^herffate pec^^ufe you A£:e of tke. wo?ld tlierefore tfee .WQtld hates youi Nayi it may be^it*4jibecaufebf'xhepridj?'i^ your hca?ci> ^itjd^oenfvi^QW^iSfc Q£ot{icis^ ^^^YM UnlHip\bW: heayt ca. aaoT< W^^V.OT and rjudgrof qthera,t)eci^r ,tl^^^ fcl^Vt^ ypi luifihc IwcTOore quw iives> andliave, mofe refoQCl from otherixhw you copverjlc wha^i> ana foono

Jineftfe |qroae;^ac^at>^^ ^mit wij^^be

Wcjaufc.tb^ije IS w>f fo .i^\gopiJ,m others js.^ip you.. th?tpfi9;<^yov,takie.i>Q notice pfotjiers^ bHC

r'lji'i .t.'i3 vii:* A :;Ji.-: :^>i v- J );v.'u fi*Jv

iS.vcrfc of This Chap, ^ut if tby brother be grieofcd with iby meat^ novo vpolkgfi thou not Charitably3 de^ ftroy not bim vpitb thy meat for vphom Chrifk dyed. There the Apofile fliewes^ rnac he^as loath, and fo he would have all the Romans to be loath fo flouchas CO grieve their brpi^her. O ! this is a very gracious Lowly fpiric indeed, that is fo tender of others chat he is not willing to grieve any one in Che world> he is fo with others, as he Js afraid to be a grief to others; here is a Spirit that Jefiis Chrift ftall have a great deal of Glory from, that lives fo, as that he is carefkl and very tender of grieving the fpirits of others. It wais a Speech once of a great Captaiii. a^omany when others commended the j great l^Ioirs hQ did, I but faith he, I'Bkfigod newr af^one voore a Mourning garment formy faksyy Oh, It is a blefled thing, for a man or woman to go our. of the world fo, that every one cah fay, ne-. ver any wore a. mourning Garment for fuch a maa or woman. In VbUlip.%. 3. Let notlnng be dohe through firifey or vain gU>ry^ but in LoMinefiof tnindi jet each efieem o^oers better then tbemfihef.. ■Verfe,4 Lool^noteverymanonhii.otvnfbingfy but every mar^alfo on the thirigs of others^ let this mind fee iuyofcpffhich wa^aKo.in^fHs Chrifii'v^bo being intbe. firm off^oA &c. JDo. not Iqo^^ upon your own things but upon thethingf of others^ . And be dareftxj not ro be offeniivc to any body living, not tobeoccafiofi pf gi;iqf«to any *body^ And fo in ^om. ip. 2. Let every on^ of, u^ pleafi hk Neighbor fpr htf goodto: VrnfUkthny for even Chriftpeafed nQt hpnfflf, hut:. mM if vpritten^ the reproaches of, themib^ reproached, thee fel upon me* We (Kould be cateftil not to pleale out felves but our Neighldr from the jS sample of Chrift, npw wha^t is his £;campie> Biit thac here in the Text, Learn of mg for I

ofn Lopplyr- dwrift,^ though h^ wer.c^^ fo grear, that . ^ . • * he

■ I Bi > liM>

57^ 0^»(:« not to hegiyen nor readily takei

[he ft Qod in no need of any body he was God bleffcd* forcwr in himfelf, yet he did not feek topleifc himfelf bin: ochersy for clie Tpxt f^ich, for erea^

Chriilpleafcdnot himfelf, but as it is wrirren, the; reproaches of chem chat reproached thee fef on me, > "Jow ftiithis li in reference CO the cafe of offence,"

or fo yicHi fee in]che beginning of the Clia^cer,'. tVe then that: are firor^g, oHght tQhedr tlfe injirmtiif ^ of the t»eal{) and not tot fkafi ourfeHeSf ^J^ every cm\ ]pleafehisQ{eig^b6rj not pleafe 6ur felf^ but every <nsi\ \pUafe our ^ei^Vhor^' And that according to the example of Jefts Chrift, in this Lowlinefs of heart. To fee toen and Wamen to waltc fo, as not to care to give content tq anybodv bur themfebpcs in tbe^ Family, they muft have ai the content aiifL||fb , elfe pleafed; And fo i{mong their t<feighbors, fo^ ciecieS9 axid conipanies, they expeft that every bo-: dy in the Company fhould; fpeak fo as to pleafe , them, but they care not to ipeak foasco pleafe others; but here ii the guife of a Lowly fpiric, to be careful not fo much to pleafe it felf, as to pleafe others, is careful nbc to offend others though it ^may not pleafe it felf^ isfolicitousandftiidioas ;how he may give content to others^ and nowayro oiFend them, that he may* no, way] be an ofience unto another, and if they hear any^ thing tbacii pffenHve indeed unto another, and is a grief to the Soul of another, rhey are niiich in the4leniai c£ Ichemfelves in the thfng they require, that they mafi

five concent to them ; here is tile i;uile oF an hoo^j le Spirit, ic is afftaJd to cflvncl others. So« 1 Cor. lo- 3a. 33* Qi've nonSppmcCy 'niither tc m 7m>Sy not" totife (jemetes , not to tbp Qhuriij of ^m e^enaa I pleafe al men in al tbin^r, notfee^ptg-udm on?n prpjb, but "^e'pfpfif of Many, ibat tbej maym

You will fay, • We ntuft W cireful to gT*r«f

— — -^.^^M^ f

Offencfi noit'ihgtpenmf readily tahn* 5^3

offence to rhe S^ainrs and Cbitfch of Godi Nay> faich hc^ give not offence only co cheai, but^coclie Jew, the GcncilesiindaiLthacUvcabpuc yo«, be cajrcftil: eoTpleaiAd^^miqE-good in alUh^i; yon can, Jiere. is. the .i^\ylinef$.of ite hearc ot >y^t Sp m ^Cor.6. 3. Thert you have another expreffionpf the gracious Lowbnefs of the heart ofche Apoftle, Qivmgno offence in any thinly that tht^.'miniftery be^ not hlamedy. This heXpeaks cf^ecially 4$. ji minluer, ^ feuc it is.truci in.tU,,',huc mark what jjrmciple it was j chat carried^iini, to make him fo carcfol not to give ^ oflence, vcrfe, 4. Vut in. aUtbingx approying our ^ fiHwQS ^ ifce minifier^ of Qod; in much patimcej^ in j ntceffitiefB tnaffiSHonf^iindifircffedti and fo he goes ; pn in ve^lfe, ,8;. ^y Honor and, dijbonor^ by evn re- j p0rtan^ gitodrepgrt^ a^'d^cei'vedandyet truiy As if he ihould iay^ we are willing to bear any thing in the World,, ratbec then to give offence, we are willing i;o beare reproaph^ and to he accounted diihQnorafole in the Vorld^ we are willing to bow ;doy{fli OB?. Necks, to bow down our backs to any thing 5 .ti)is (bould be th^ fram? of Godly men and Wbmep, pf godly Cbriftians. Not as foon as ever any thing croffeth tfaeni) prefently tailing off all, a^ regard nothing any njpre. No, b|it to fubiuit to .every concUtioH) rather then to be any waief bffen--'^yeuntO;OthieM. . V ^ ']■ ~.. -..]''': ,

And then iik^wife you mud take tliat in too,that an Humble Heart is not ready to take offence from* joihef s^as k is Pride of SpiritJor ope not to be care--ij^ 0/others wherhfr.they be offend?4' or not lo^n4^> fe qn ch^pther fidelt u-feride of Spirit iobere^dy tocalic.offence from others, and by ^s .fi>eaucs<,cbrougii theic/;v^ea^efs they prove to

^ very bw4euf'R^^^^

t^ei^ce is,qnl^.ib\^^,bscau^e th(^,thinkthat ey^^yv

body muft do at chey chemfelves,, and becauf e they ! chink chac luch a cning is becrer^ cherefore otben! muft do ic^ and if chey do not it, chen chey are lofty,. and then chey are proud, and ftour, and you fhal: . many cimes have people cbac are very weak in plei*, ding wich ochers, if chey cannot bring chemco yeild. CO what chey would have, chey will break out inco' very unfeemly (peeches^ that manifeft that ic is not only through weaknefs, and CenderneCr, buc thr<Aigh the pride of cheir hearcs, becaufe they would have every body do as they do. Now an humble ipirit Reafons tnus, ic is true, fuch and iuch do fo andlo^ and indeed I do not fee Reafon why he doch fo> buc he or ihe fe^s more then I do, and cheieforecboughldo nocdo that that cbey do, oc dare noc do chac chey dare do, yet becaufe tbey keen clofe CO God, andfeek cokhow the mind of Goa, and are more able to fearch inco the mind ot God chen I am, and God hach revealed to themi more chen be hach co me, why Ihould I be ofieaded ■ at my brother, upon chac Reafon I may noc be| offended. This is an Argument of an humble Spi-ric. Indeed ic is crue, God dotb give yew leav^ if | themaccerbeofConfequence, (it any one Aould. walk in a way chac you Aould cake upon yoa m your confcience chacicisa juftoffence to yon) to delire and you may denumd a Reafon of them^ and | chey are bound co give you a Reafon (for we are bound CO give a Reafon of our Faith) tf you come meerly in Immility to ask a reafon of any of onr * waies, fo at chat you might noc be offended, and. we fee chac ic is tfiroi^h Tendernefs of SpirktbK you aie offended, we ought to give account coan thae we walk wuh, I do noc ipeak of any one m any fociecy only chac fliouid demand a Rearoo, but if any man living upon che Earch fliould come in an' humble way, noc in a peremptwy, proud » und

•*mm

Ojffences »9t tohi^im mrrtaSiij taken, m

conceocious wiy, coknow> and defire co know che rounds and Reafons of our anions, becaufechcy ear oue aAioQs'are ooc according to dbdi vf&^c bound to do it ilpon that in ^aul, Qivenecffence neither to Jem, nor to the Qentiles^ nor to the Church ofQod: KwcoiuftgiyeTnoofexice,'riii?ncertainhr we are bound to give an account of our aftiousj u> ascojTatisfie tho^ that are offended, now though you ihay ri^qiui^ a Eeatoiifos: iiU^tiCtwb^: yet wk«ti you have a Reafonv (linleEs it be v^ry appd-reiic CO thej^ontrary). fiippoft yoa your iolres be uotfatisfiedy yet if you £eo,fiich andixichdo waljk clofe wicli (Sod otiierwifo, tfken ;^.€«i afie xl^her i|> judg and think that God bath reirealed aiore t^ them then he bach toyouj andlTo rather to leavje ^hem to ^od then to be ready to be oifended,. dr

I ftil continue to be ofFend^Sd^becaufe they do not dp as you da> and do not juck V^Jiat y0u d^ to be rights

^there i$,a gre5^tj^deal>f Olj^Qtpny b^tWctath^ita-

.bayenot tJi^ jfpiflts fa,Cakcn'wlVb'thii things blE LB^eiigioti as!Qthersh^vc,^aiidyetart veryfaichfiil to 'God> and keep clofe to God. Truths tliey come in by df^grees ope aftfir ahottier/ and cherefoteit i$ a not9CiQu$ and ap.aoriiBabI^.][]!r,iae i^ men*^ to ;iidg,of 'others tbatftey;4^ t^eir Byes agimK'ttie lights ktxd tliat.^cbcy unajgainft'tHexrcdnlcierice becaufe they do not the tilings that they do.' thic is the Tecond thing in the behavior of an bumble fptric in fcfveA qioi*L^fi^,jii; i«afral^ 9^ ^59

otner^,, ?^r5^j if if.not.Feady ,to,<^e^6^^ ffpnt .ocbef's. . M ., '• •» . ^, -.'.. * ' .

lui. .r : i

Ffff ! GHAPi

t

1

szi

\

CHAP. GXXVIII.

L

Li

Otbtr ^ropemef cf ^Hutmliiyin re&e9 of otbtrs^ 3. It gyves due ^Htmor u all ivnbmhomndt^b

> comerfe^^ 4f.hrejoyeetbmtbeirgeod. 5- bm^ mllifJg to receiw good from tbem^ 6. It k tender tomards. oAers^ 7* J* ts ma vtediefiy Jo/-' guUrfromibenu ' ; . /

r»

» r

V

j-|»H«rdly, Ahbth^r rhiog ihtatiumble Spirit >»

reference unto others is this, he gives doe ho

1

K

T

not, and due refpeft uiito ail living that he doth any way Wafe with,/ini*Rd/n, i^. lo. *Be kpidly, JfeitedoneiddnOtberrfitb^rcttBerly Lova,, tnhonr^ treferring one another,'^ttivt whd Ihallgivemoft honor to on6 another. Oh, this is a gracious tern-er, to ffrive Who flial give moft honor, not who; .aal fiefc riioflr hbnior. Who fcal be ?»oft honorablel andgreatfetiheii 'another,. *Buiibn;b6ra»- preferring one anotber&f ecy mimiHisiildttme^ho fhoiild ghc moft honor to one another, my Brother ftnves to give ref peft and honoriinto me, and 1 fltould ftrivc t Q eiv€ rtiure Mfp'ta; «ftd honor to him, if I fliouldj beabdvcmy Brother in'any thing, Ifhould ftnfCj CO give rtiore refpefls to' him then he doA to me,] quite contrary to the common courfe of the world,! bow. hard; is it for men to acknowledg that others} have more Grace then they, mcerly becaufe ihey| would not give more honor to others then to cbenn ^l«es^ now aahumbl^ beareiloth thi&>. Mca jbooldi

■fiivc'

\.

ghei CO men due honor, if Sod huh lifted a man up above me in Eftace, or in civil reipcfts, it may be you tjijnk him npc fp gracious a man aa y.ou^ What then \ You are ,co give him honor according t^ che place chac God. h^eh fee him in. .And fo in anocher Kclacioni as now the, Wife to the Husband; For the Husband> apparently the Scripture (hews that Godfets the Husband above the Wife> perhaps the; parentage of the Wife is better then the.Husbandij' perhaps ttie £Aateof.tlic Wife is better then tbe| Husbands^ perhaps the gits of the Wife may be ipore then the Husoands^ the Wife may have more underftandingin Religion then the Husband hath^ yet ihenmft nppor her Husband above al, as one rhat God ha^ch £et. above her. . And fo: ^rvants to Honor their Oovernqrs^ chough they ate of greater parentage, may be bett^ then your Mafter or Miftris, yet God having fet them over you> you are CO give due honor and refpeft to them^ this an humble Heart willdoj and %n bumble Heart gives re-fpe&u^toalU In^pmhi^* t6* ^e4d^Abefame mind ^ne tojvards afioAery ^ind Hot high things^ button" drfcmd to mencfLopfi ^EAat€^ Here is a lowly heart, he gives honor to thole that are above them^ and due reiQpeft to all men in the worlds a man, as a man is worthy of fomerefpeft, but then according . CO any Relation he ftandeth in, any ogne that Cfoa hatli given any place unco above others, £6 we are cogivehimduerelpe£t.. Perhaps they are meane^ in eftate, lower then thou art in the v/orld, yet mark what the •/4|)a/J/e faith. Condescend to mm of lopif'^fiatc^ You muft be affable in yodr carriage to men and women, you muft not fcom, not look vrich difdaiiic upon any though they be never fo much under you> hath God placed you above them, ;ivcn you a. higher place ii^ eftare, given you more idhesj^ better, parts;^^ l?ejcier > imp ley mcnts. then 1

■•^1 ■■

TOptftSi

chev have, yei you maft condefceBd to i}» Ibweft. and think wich ywa: felve», whd back made the 1 differeucci I mighc hare been a» towr ineoacEieion and pafrt ac ifa«y, aad thttcefjjre ^ob iBuft condescend cachem, not look abo«e ciMiia, nocdeTpiTe CO look opon them, what act chbu more then they) Are ye not of the fame Mould ? Ar9 y e not mftde of the fanM Clay ? If you be made ot a little more i^ne Clay then ocberi, Kyciibave a tittle morel ^tnting of fine Cloachs '■u|>on' ycib day then Kh ' cheis, what is that) AU )ftnt«rat!d chioga nuke btic a little difference between man andlaan % I con£efs Grace aiakeca.greacdealx)fdiilecen<*e between man aoaman> but tl^.ocdiitaty.way whereby men Hfr chemJEelKcaiupL stbdve th«k fiKechcen, it is btfcanfe they haire-fiaqcCJktaebfc^heia dther», and better' Eftates fhea.Jothec»; ^aiid-betteE pirts thenocfaers ' Alas ! If thou, haft wk, and underftanding, let God but toocbthy bra««,iktle with a few l^ors> wrthitl.ktlfttoo4wwh heat, ot cold, oc raoiaxjre, <H;'dfaw«ngatfe»e flLVapoM out of thy Stomach, thou .maioft; go I%^a'>F«ol<tt a m^d man. I re-member one jHkemii<M4gHMft who watoaecrf^rite tceateftfcomajsiatbeworkl, yet was many years i before he dieda wcy Faol^ th* part* of a to are very p«QC things to lift ly any man, conliderinc, bow they defaendupon a; tittle tttuper of die br^ I aod alittle.&tkbc(«ni^m4ke dtee as mad a ^u' aiany in^Beilam, tbeiwfore these is no Hcafoato'

look upouthy iieliaboveothers ih diat refpeft.

• • •

- Fourthly, Anochec thmg tnatthunible Spirfrm eefcrence unto others i« this,, which is foo^wbat

moce then che otkes, lie not only gives relbeft boc tejoycetbin thegoodof otheas, in whatem^ excel. kncy God bath beftowed upon ochei*, in wbar fiKCeia God ^Ivesto ocJtos, vbat cfteeoi God

inre^Bifthers.

hacfa of ochersy ^n bumble bearc will re;oyce in all^

yo\xkiiQ^ VaaU hetejoyced rbat the Gofpcrwai

rreacbed, choHgh he w^s nprbing. There are two

Cafes in which we are. to Jfejoyce in refped of o-

thers, CO be elad chac bchers are above us: Asfirft,

llfCodraifethanyin fpirituall Grace: Dpch God

give any fpirituall Grace more chau to thee i I fay,

iflkou art bqund not only to be content but to re»

Joyce in ir, and if 15 a wickednefs io (he hearts of

Men»nd Women, that becaufe their Glopy fliall be

fomewbac eclipfcd by the Graces of others^ they

couidevQoalmofl.wiUi that they did fomewhat co

dvk^n th^lf CS(aces, beca^(& then they ihould^iot

j^ine fo Jt)rigib4 and they flioold be fome body a;i

veil as they, if there be this wickedaefs iu thy

heart, know, that this is as cm fed a wickednefs as

the heart of mai is capable of in the world, next

»to the tin a^ainft the Holy Ghoft) there is as cur-

jfc:d an f^viXjtn this diftemper of thxne> as can alnioft

iffi iaiagin^d tp )fe in the heart o^ a man or woman.

What T flu| ihy eye be evil bex:«j^ thir Brother-$ is

good? biecauCe^hy name muft fuffer alittle» what is

thy ttwae,. 01 thy Glory i^ cpmparifai pf the Glory

cJhat God;nuy havehy the Gfajce of 4:by brother ?

And fo for theses ptot.fcersj not pply the Gr4ices>

6gui thegiiicsQt^s^s^ xhc Scripture faith, fnen the

iricl^.^re fxaiteA, tlk people moiirtiy and may not

ive mdiixn becaufe the wicked are lifted up ? There-

Fore that is the (ecoixd cafe, when God ^ives any

l^ts^ £6 4s to make another moreipiljruinent^ll for

{i94>^ we are to rejoyce \a

lut xhpugb It be not true Grace^ yet if be give any

gilts whecebytJbey come to be more inftrurnentar

F^i: God ^nd his Glory* than our irlves, we are

iQilHd.toi:e;o3rceinthii$, and to ble&God for^ir^

^^. many ixa\^% comes very neer thebeairts of menj,

•^t^re is infinite rcafon^^f or what is my name.

Trpftrtks of fJumil'ttj tn

I

mycredir, rflyeftatc, in coroparifon of the work' that is done for God? If Ibefmccrefor God, cer-J catnly, if rtie workdogOon, chough not by me, I niaycejbyce, ifmy heart be upright, aod be not! damnable proud, lambouqdtp re/oyce in it, and blefsGod^thoughl can dolDuc little for God, yet blefled be God tnat there be any can do more than I can, this indeed would be a gre'ac deal of comfort in your hearts, you complain of your own weak-nefs, O r y<nilay, yoi cannot pray, whenyoogo to pray er you have a ^ead heart, I Di;t can you fay, thougn I have a ftrait heart, and cannot pray. On, I bleis God that others have a heaci: enlarged in r^er, you are not CI hope ) wifhing that others aa as ftrairned hearts i^s you. And fo thou haft a weak memory, and canft not remember good things^ I but bleued be God that hath given gittsro others, that they can remember, and that God hacfa a great deal of Glory by them, and thus when I aniinfecret, in my Cioier, to be blefliDg of God that he hath given gifts to others, whereby he hach more Glory than by my felf. And fo I might name many particulars that are to be objefts of an envious heart, but humility rejoyceth in other refpeAs> and if there be any lifted up above me, God fees that he is like to do him more fervice than I, if 1 fhould be lifted up as they are, God fees that I am not able to beat it* It is the fpeech of old Mr. Dad, he wiflied himfelf to be the worft Fteacher in al the world, I would to Qod C ^^^th he ) tba$ I were the tvorfi Vreacber in all tfje %}ngdoin^ not thac he thought himfeIf worfe than he was, but thb, thx h« would have all in the Kingdom better than he. You know ^o/ej when they told hhn oi^Bldad and ^fo^^that propheliedintne Camp, he anfwered. Why doft thou envy them for my fake } I would to | (^odoM the Ldrdf People were fo, An humble heart [

nfftB^of others.

never is troubled cjiac any credit is goccen frem him fo God may have Glory. When as God chofc Wa-j j>/ CO go to the People ofjfrael^ lie would have Aa->otttobetheniotith, but^d/r/lhculdbethe chlefj qSi:ad*4.14% 'Behold Mton he cdin^fdrihto meet ifyee^ and when hefeethtbee^ be wiUbeglad in bis hearty nc ^ueftiOD but God made knovrn to Jiarot what hu workffiouldbe thax made him glad at the heart aad though Aaron knew fM^jej' flioUld be above ^ him, zWdtAaron was the elder brother, yet wken We met with ^o/er he was glad at the heart; As^ if he ikould fay, bleffed be God, though he be my voun-gcrBrother, yet I am willing to further the ifervia that God hath called ray younger Brother toj Sc 'though thofii maieft think thou haft other gifts, thar other men ha^e, ^nd aft abovd other men, yet \\ Gods Glory goes on, thouihould^ftblefs Goa thai his Glory comes ^bout by any others. I renlembei 'l^teMrcfc eels df one <Pibi/ertjf5 that was in elcftior f<5r apUeCjandic w^s a place that three hundr^c wcf e itrnomination, and were chofed before him>>< fliould have been but one of them, and he goes a way rejoycinga and was glad with this exprelfion lanigjiadthacchere is three hundred in this Cic) better deferving than my felf, not fretting anc fuming, but was glad that there iivas three hun dred better thanr llimfelf fit for fuch a place-: Sc ihoald we,*knowing how God cafts things in provi dence, rje;oycelipx)ntJiis, that others are foundbet t'lerthanourfelves^, • . t

I

Fifthly :•. Anhumble SplRt in reference-unto o chers,' iiwillinlg:toreccivegoodfr6mtlie meaneft i if there be any one, though never lo mean, ye »he is^wiUing to receive goodfrom;him*, he doth no ' ffcorn It becaufe ic comes from a mean man, -but oj '*jrJiecon"tnLryfaitli^' H^cbGiidbeftowitdanyGrac 1-'••'-•*- '_i-"" -■'•'• '■•'■' ■'upo

Troftttier oft^^titf

lipoa others, t bougH sot fo ibuch as updn 'me, yce

LllGlWaucil.^ aiiVI lUW wwa«vv4.i,. ^»: *. t««vv j.ai.t4 xvpiuC"

times, liccle Chips will kindle greac LogSj to an

bumblehearc will gee fomchitig from the meaneft,

.hewiUgo away bkffing God foy tbe comfort he

\bach by the company of tho(e that ate meaner than

himfqlf. Mark<PjiJ) faith he. i|i7<r>^ Cbrift^ you tv/mldffri've together vpkb (god for me^ Whit! this Al^bftle^that was fo much above chem^ for them to ftrive^^gecher with God for him : Yes, thus it is w irh a true gracious heart. I remember I have read of a German Divine, when he lay tick and fomi of his friends came to him, and would befpeaking to I him, and they thought it would Be grievous to himyj becaufe he was fo weak^ Ob, faich he (thoi^ they were but thofe that you ckl Lay-prole ) ifio be that when 1 die (ihall learn apy thing of any bo-dy> I fhould account my departure moiefwecc to I^e. And fo ic^was theSpeetrh oiOecolampadim^ If a txuch come, * though by a Child, by the meaneft, we muft not refuCe: But know fbmetunes> that God may fpeak by a poor body, when he doth deny to fpeak by thofe of greater abilities, and therefore we do not know what we lofe by contemning th^e that- are under us, for God (I fay } -many times may Ipeak chat to our hearts by thofe that are be* neach us> when he denies to fneak it by thofe that are above us. Now an humble Spirit is willii^ to learn of every body, oirhemeaneftn Qh> if there' were fuch a temper in the hearts.of Nkn 8t W*oaicfi> what abundance of fweecnefs and peace might we I have ? Now by chat we have faid, you may Ue hov I theppomife may be fulfilled, ifwehadbutanhuowl f ble heart, .there would be abundancecf reft chat wef 1 fl^Qudd have in this, Oh,the abundaiice of peaceable-j

tH rejfpeEi of othert.

iiaai^i

Defschac there would be in the worlds were it not for this pride of hearts it is Pride of heart that makes all this ado and combuftion in the worlds and were we thus carrying our felves lowly in heart one towards another. Oh! the reft that there would be in the worlds and in our own Spirits I I

" Sixthl)': Another is this. An hutnble heart is a t^ider heart towards oth^ts^a I6wly heart is a melting hearty In Colcf. 3. I2« you have thofe two put together, Vut oh thereforeyOf the eleU of (jod, Holy nnd belonged, botvets of mercies and Iq .dnefi hum" blenefiofmiTidf Bowels of mercies and humbienefs of mind are put together, an humble Spirit is merciful towards others, is of a tender hearty either co for-ive others, or to give unto others^he readily paffeth y the offences done by others,he forgives orhers,he reafons with himfelf, What am I^ that L fhould think k fo great a matter for me to be ofFendod> that hath hnned fo much againft God as I have done ? Who am I> to tak^ f6 much upon me agaifjft iny Brother that hat|i offended, when I deferve to be roaring and yelling in Hell ? I that havefo many talents forgiven mc. Why fhould not 1 forgive to othors ? And then for giving unto others, he con-fiders>' Who bath made rfoe inference betweennae and others ? Why is it that I fhould be able to cive, andriot tohaveneedof others? Why fhouidmy Hroch6r be in fuch a poor condition and I have fucn accomodations ? An humble heart* loves fuch .rea-fdning, hath his bowels ye^h towards the ne^efCties I of his Brethren, wbcreas^a jproud Spir'tthmk^ all is for himfelf,S^&^r^w6 my breads mdmyfiejh, andmy ^eerthat Ibarviprovided for my Sern/anis ? ( faitn 'ti/ibal ) but anhumble heart thii^ all that he hach , U mercy> and therefore gives to others. That which makfes men and'women ftahd lo miicli

•*m

•mmm

■%

^rQperties ©/ Humility

I

Uponic, that they will not forgive wroi^, aad jroakes them fo mercileCs, cow^i^dls others in mi-' ifery, ic is from the pi4eof their Splits; an humble ihearc, is a hearc ceader and meltJng towards others.

Seventhly : And then the laft that I fhall name i; this : That an humble heart is not needlefsly lingular from others y abundance of pride appears in fin-gularity : there is a rtn;;Ularity tha( is of neceflicyj that i$5 we muft do our Duty/ what C6ofcience re* • quires in Duty towards-God^ though none in the ; world {hould do the like: So we fhould be ling^lary What Jingular thing do yon? but I fay^ an humble heart is not needleily fmgular from ottn^rs, and char you have in ^(7/71. I2«i6. it is a notable Scripture for this, fBe of the fame mind one tawardf anoAer^ mind not birthing/9 but condefcend to men of lowefiau* Now the words I confefs as they are in your Books do not feem to hold forth that 1 bring ic for, yet if it be exanlined as the learned know in the originall ii^is thus iw^T^y\imo\ So \t is tranflated^ Go the ^altie way with thofe thatareofalow eftace, go I on in the fame way together with them. Do noc go in a fingular way by your felves, there is the danger of Pride, for men to go in the way of thoie that are not meauj^ they will go on in c|ie way o£ chofe that have credit and efteem in che world, chey will not be fmgular from them, here is che Pride of Angularity for men CO be fingular from poor. Godly, Gracious People, thou Profefleft thy felf robe | a CItriftian, and thou canft comply with men chac } [are foil ofPomp,ao[d Glory of the world, and wile ; HOC be fiogular from the.il: biic^ thou wile be lingo-liar from thofe thac are mean. Godly and gracioits * .fouls, chac isPrtde, we mult go on m che wav with ' I thoie that are moft Godly,anamoft Holy^ana moft draciou^ Kow there is a ^eac deal o^ride in fii^ ^ ' mlarirvJ

.mm * fmtttmmt^^utmm*^

in rejI^B of others.

imlaricy, in going in waies from chera that are Holyr. 8c Godly in matter of chingf that aremdiflwcnt^nd you your felres acknowledg it, and yet you muft hive a peculiar Garb bv your felves. as fome hkv^'a fingular tone of fpecen, and an aAefted gato^ and ftrange kind of faftion, and a fullen kind of way of keeping what they have had heretofore many ycers, though there be no body elft have the fame thing! yet wey think it i$ feuciiHlkyj when indeed there is a fuUenneft of Spirit, and a proqd fmgula-rity in it, and wilfulnefs, when they wil go in a dif-. fercnc way, even from the way of Godly, Holy,! and Gracious Chriftians, and would have fomwhatj peculiar to themJTelves. For any man to afFed fin-: gularity, in things wherein ho may lawfully fuit himfelf with others, this is Pride wherever it is, and 1 cfpecially thofe that are Godly, they fhould fuit 1 themfelves with others wherein they can, becaufe there is fomething wherein their Confciente wil< not give them leave to ftiit with wbers, being bound in Confcience, they have not tteat liberty that o-ther men have to do this or that, to go this way or that way that other men can do, orgom for their own ends: that which they apprehend to be accor* ding to the Rule, they iftuft go on to the utmoft iti cveiy thing, whatever men do that they live af mongft> but now becaufe in Ipme things thou art bound up^ having a tender Confcience, that you mtoftgoaccordiagtothe^Rule, therefore it (hould be thy wifdom in all things wherain thou canft conr defc^nd, and fuit thy fWf with other men lawfully;, to do it, becaufe hereby thou Ihalt cohvince the world that when thou doft differ from them^it isnot out of proud finglarity, but out of Confcicnce,they I will think thatifthoucouldeflin thy Conlcience ^fuit with them thduwouldeft, becaufe in all things whereinthoucanft thoufu^teft with them, and m-

mn^

5S(5

7%e ExcelUttty 0/ Humlity.

{

deedcbofe thac are Chriftlaos, (houIdtQas much as they can be ^ervancs co every one, cbac isj yeild co evej:y.(>ne,fmdfult chemf^ives wich every one, upon chis groun4, fhac they may by this convince ai che world cbai; where chey are <uiFw're(ic from ocher meu^ k isnoc out of hox^randpride, buc meerly ouc of obedience C9 Jefu8 Chi^ift« Thus you have Xeen the beh^vicH: of animoobl^^^K^ wxeference CO 6od, in reference -co ^fflfejUj 4n4ta reference u> ocher mea. ^

AP. tJXXIX-

Ijf^teMcelkncyofVtimUit} in ^rtem particulars If Qo4 pri\t^ if* 2. It if a cmtvinch^ Q raa j# % itvrewalkfvorthy of tbe Qo^L ♦ Ir trj an^i4emf of ek^ioiu 5^ ^Betttrtbim. &acriA

7. It» ^tryei htdtU 8. Jr *r fit for great Ser- \ nncer. $• 1th A^prnatnent of i^U<^ races. 10./t> p^'^ewf 4U Qracef* xi« It mak^s all T)mks | an4Ci^^ffesmf%e. i%. Itmdkfstheitfe comfor-\ takle. 13- ItifmojiufefMtofffveQodtbeQUhi i> #/r/7^ WW Conif^imit* j

' i

THe excellency of this Grace of Humiky, J>ar?i i^/w<?,. for I am m^l{and Lovply in b^an. Th:s Grace is above aU Gc^cei, nexc tp Fakh it| felf, and mighcily eiieoUed id Scripture^ and ic is! proper indeed coCbriftianicy, if y cu read i n F hy lo-. fophersrhacfpeakofn^otalvermes, youihall find bigbcon.raendacion$of fuftice, Vertue> and the . like, and I^tde or nocking faid of Humilfcy^ No^ iciscbeChriftiauciuc counts Huniilicy r^havc ^

— ^ —^MkakaaKa«V

The BxctUensy ofJiumiiky* ^y

Excellent in ic, ic is Chrift thai is cpnw frojn the Bofom of his father ima the worlei,co &t ^ example and a pattern to hold forth the excellency and glo* ry ef this Gracebefore the world, and that was one Rcafon why Chrift came into the world, Namely> to hold forth the Glory, and excellency of his I Grace: Humility may lay but little of its own praifc,'God takes caxe for the Glory of ic, ic will dkcover ic £elf by the fragcancy of ic fclf ^ as violets difcovcr themfelves by the fweetnefs of tthcni> chough they be covered with Leaves, fo the excellency of humility will difcover ic felf.by its fweetnefs^ and no man or Woman needs to take care for the difcov«?ry of its excellency, and therefore it is abundant foUy for a man or woman to be proud of cheir humility, or to fljyew themfeWes humble that others nay uke notice of ir^ and fo commend them foric, buc true bumijity fbews forth it felf, andic muft not be forced but ier it alone^ and let k appear ill it iclf in a ftenuine way, and its excellency of its felf wil b€btft difcovtrcd. Let us fcecbe.) where-ja the true excellency of a Lowly heart appears^ that we may beinLove with this Grace-

Firft, There is* no grace ia Scripture that God fpeaks iiiore honorably of, that ihe Lord hath a I more honorableefteem of. In O^ro-i;. 16.19. Se^ jr^hac tbeTeftimoiry of God Is of an h«a:bk fp'rit, ^etUf it »tabc of Ofi ht4mble fpirit voithtbe lovely^^ \ ffjMito difpids ti?eSpoik vpifh phe proude.^ Here is ' Cods Te&mony>here is two fortes of people com-I f)aredane wif h another, the hiimblc fpiirc, and he ( chatdivides the Spoile with the proude, there is na I sime wherein the heart of man is moic lifted ujp, I th^i when a nun hach overcome his e^icmy, and is * triumphing and dividing the fpoil, Oh, New his ^-fpicitis above. Now (lakh God) you poor crea-j \ ^ cures.'

j88

f

77^6 Excelleniy of Humility.

tutes, when you can gee yiftorjr, and make a prey

(of your enemies, then your hearts are lifted up, and

you think fuch a man harh a brave conqueft over hb

enemy, and now he is triumphing. Well, faicb

God, ther* is a poor humble contrite heart that che

world takes no notice of, and 1 count ic bectecfoc

, one to be of an Vumble Spirit with the Lowty^ than

\to dimde the Spoil rvih the proud* Take men in

their greateft ;ollity, and height, and gl(Nry, and

luftrc, that ever men were ia the world, yet the

poor humble. Lowly fpirited men, are more glo*

rious in mine Eyes, IcountapoorScul, a Child, a

Servant, that hath gotten into a hole, humbling

their Souls before me, J look upon thefe at a more

glorious oV)t6t for me to behold, than great Akx-

cmdery and C^far, and the greateft conqueror lo

the world. We cal the proud happy, but the

Lord cals the humble happy. Ana io in Jp. 66.

That Famous place, The Lord that dwdi on bi£b^

be lool{/ on him that k of an bumble and cotitriteffitity

As if there were ho objeftfortheEyeofGodto

feed upon, to be pleafed withal but the humble

fpirit, whereas the proud he looks afor off upon

them, Vfalm. i j 8. 6. T/^/<gb the Lord h% hM^yet be

bath refpeU unto the hot»ly^ but tbe proud he\n&weA

afar ofy The humble he looks upon % as if God

Ihouldfay, there 5$ nothmg in all the world that

is wt rth my looking u;^ on but an humble fpiriryea,

and God loves to be neer to them, in VJoL 34* if.

The Lord if nigh unto them that are of a broken hearty

andfafueth fuch a$ be of a contrite Spirit, He loves to

be neer one that is of an humble fpirit. Yea, «iid

j he loves to dwel with them. In ifcii. 57* x 5* ^I*"»

\fiiithtbehi^:fand lofty oney that itaabite^ eternity^

vcfbofe name if holy, I dwel in the bi^J and boly pUte^ 1

^ith bim alfo that if of a contrite at^n bwnhkfpi- i

•j rit^ God lifts up himfelfr and feuttflwice, firil cJur

>!

he is high and lofcy in hiaafelf^ and then thac he dwels in the high and lofcy place, andyet^ faith he^ Idwel in an humble fpiric^ ic maybe anhum^ ble fpicic is fuch a one as proud men fcorn cheir company» cand|OC indure cheir company. Well, but God loves to dwel in the Houfe where thou art, let it be never £0 poor a cottage, he loves to dwel there, God hath but two Houl^ s^ he hath the higli-eft Heavens, and the loweft heart, thofe are^he two Houfes God dwels in, the Heavens above, and I the heart that is low, and the lower the heart is^. the more the Lord loves to dwel there.

Secondly, The excellency of an humble fpiric appears in this, that ic is a grace that moft convinc-eth men, even a proud^man fees a luftre of humility in others, one proud man hates another proud man,, whereas one humble man loves another humble man, hcmiilicy is that that ^latres in the Eyes of thofe that are contrary to it, a proud man, if he fees one humble is mightily convinced of the excel* lellncyofiti thofe are the Chriftians that live con* vincingly^ which manifeft the lowlinefs of their hearts and humility in their carriage.

«

Thicdly, And further. It is that ^ace likewiCe whereby one walks worthy of the Gofpel, yott may add this if you will to the former, and in that it is convincing* In ^hef. 4. i, a. Ifbereforetbepri--foner of the Lord^ befeeA yau^ lijOtjou wdU{worAy ofthevoeatim wberefPitbyou are caUed, svitb aUlow^ Hnsfi and ^eek^efiy When Lowlinefs of heart ap'* pears inyour De.neanor and Carriage thus, hereis^ walking now worthy of the vocation to whichyou are called.

Fourthly^ Yeaand&rcher, It is an evidence of IGod^ eternal eleftiouj and asiiereChrift ^yne$; I LowImeU ^

Tlbe Excellency tfJPJMmHay. |

iLowlinefsandMeekoefs cogerhcr^ fo in Scripture they are ;oy ned in this, in walking worcliy of your callings and a note of yew ele Aion, So in Cohf, 3. I z. Vut on thereforej as the HSkU of Qod, ^Holy and helowdy ^oix^elfofmercids^'^indn^fi, buwblm^xof mindy It is an Argument that God hath fee his hean upon thee from al eternity, if he bath given thee a Lowly heart.

Fifthly, And further. Humility iia Grace thac is beyond all kind of Sacrifices acceptable to G€>dt in ^al. 5 1. The Sacrifices cfQodare a hrokgnffirh^ But'Che place efp^cially that I would fix chis udod, it is that in ^ic.6.6. and fo 6n,There is the queltioD asked^ WhevepptthflMil 1 come bdfore AeLordJmd teir my fclf before thefngb QodiShal Icomi b^orebim vritb burnt offeriwTy and Calves ofayear Old f Will Ae Lordbepkafidtpithtboufandfof%unS9 Or »ithta thoufand of <^iwrs ofOyl .^ Shall Igine my firft bom faiF my TraT^rejjiohf ihefruiteofn^Vody fortbefiM of my Soul ? Here was greac things, flial I do all this ?^ We ace willing to do all this^^ Mark, verfe, 8. \ He ba^ (hewed Aee^ O man, vpbat is good^ and [ vabat dam the Lord require of ihee^ butto do jufUjy | and to Loye ^ercy^ and to tvaU^ hunAly vmb tbf ; Qod ? Here is a Scripture that juftifies what we faid | before, thac an humble man is of a tender heart > ^ but now I note ic only for this, chac when they feem to promife fuch great things to God^ that rhey would ofier if they were able thoufands of Rams, and ten thoufand Rivers of Oyl, thac they would j give the fhiite of their body for the tin of their: Souly iaithGod) all this is nothing to me in cooi*] parifon of your walking humbly before me, walkj liumbly before God, and this is more to God, then if you were able ro fhew your refpeAs unto him in o^ing thoufands of Rams, or tea thoufand RU vers of Oy 1; oc give the fruite^of yotor body for the

fin

•'"' ' ^1 I I I I I 11 ii»««pvqp

Thi ExceRengi tf HumUiy.

JSii oJyi^r Soul. You that are poor peoplb^ yoij are hot*able to give miichto Go^^^ vou^^kiak^ Oh^ if IWert^bletotlQ maeh fervice «yr Gddv id do great things fot-Gtod as ethers ^k;'^\!kst an rtccijll lent thing were it ? But I hat^e ftoching ^ Well,- but carift choti walk hUrtbljr feefdte the^tbi^?' Iti^ mor* then -if thpii cduloeft givflf Kin^^om^-iflit^ God, ahd rtier^ote a gfeat excettertcy JrtmfeaPs- 4h this Grace of Hmiiility, -^ ^.i^vi ..'rf: , :-J

Sixchty, Andthen^Umiiicy ir}^^ maiii ingtedi^ cut to the prevalcncy in prayer, €fod hakh a' fpeckil Eye tathe^Huttrilit^ of^he^SWitffeekiflgofhl/h in fi^^ypi^ ^ ttii^f gi^y'Vtnj divers Scriptures for that, Ui 2 Qhron.yi 14. ifmyfevpUfwhiS are cattei by my ndntty fhal humble thenfehef, dnA fee^jny^ace^ andpray^ It^ilheartheinfaithi^od* An^ to again ivf^aU 9. i^. fHeforgsnethftdttbeetypfih&VHmble^ If an humble man try j' Oh; it take* decj^iirtpt^on In tl^elitart of God, it wAknot go* cut of hi* mind fat a lon^ rime together, a? you know fome things that atelpbken chat take the heart; 'ire boc eafily forgotten, a« when you cgme to a Sermon> if y6u hear fqimtbin^ that r( fpoken that ifakes the hedr<^ it will abid^ ivjchy du,' it will in6r eafily be fbj^gtftfenj fohcre,' he 'will not forger the cry of the humble^ as if he Ihould fay, Oh^ the cry of the humble "dotl^ fo cake my heart, thati can-ot forget it, it may b^ fpmjTinies levheti you go abrtrad, and hear^chc^ciiei of fb|ne tfeifcftftble '|)'eoWe, • Vou *cannoc Torgbt i?. you fiy,© pid thinks in the ifighr, an^ whitfevi^r-t tlijc abiut, Lhearthe try otfuch a otic, 'thereis the cri of fuch a poor creannre hi mine Earsy fo fa^h Gtja

IhtEaScettencf ofHumtStf

nembk^ Hedochnocinftance in any ochnqmii-ficaticw kuc tbit hamblea do not iorgec cbe Uiiaible» cbe Loi?d^ he can pais by King^ and P/inces^ asd

freacoftes^ but be wUl mc foiqECC cbe Humble. As remember char Fameitt Mr- Voxy that Vrore rhe book oCMarcyrsj when ajpcor Woman came ro b^ of him bis Stayers^ weft faich he^ I maty fbrgec Kin^s^md PsiDces, bur I hope I ihall never £or^ an humble^ broken Soul^ this is Gods refped to chehtunbk. And then in ^aL lo. 17* LffrdtfjaM bafibeardHfed^eofthebunMey dM>u wilt pr^att ibeir beart^ Aouvrik incline tbine^Sar to bear^ An hvrble heart, if he ha?e bur a dpfire, prefemly God hears it v Mark, rbou haft heard thedefireoiF the humbie, be doth not iky^ thou ball beard the Prayer of rfaehumble, but thou haft heard tbedt* lire of the humble, the very defire of an htmUe Soul cries aloud in God% Ears. And therefore £by the wiit^> of all things in the world take bed of wroi^'ng chofe that are humble^ uke heed of doing wrong to one that bath a Lowly heart>if fiichaoae that hath a broken heart go^s and makes his moan 10 Godf woe ttmo rhee, for no ay takes iuchm^K ly inijprefrion in Gods heart, as cne cry of the fansi-ble, i^it be twenty years afier be will not fbrgec h, fuch i| > humble Soul came and made k% monna* gainft fuchaMan or Woman, and I remendmr it ^ and therefore ia thefe times, when ye cal foe Pin-yerj andcheCburcbrCals for Frayer^ and our own

nece/Tny calls for Prayer, wehad need be of hum-}j(\e fyif'fts, for this is a maine ingredient for the JprevaiencyofPrayer, and therefore tbepis cellency m the Grtce of huntflity.

Seventhly, Further, an huoAIe bean it a nyctf heart, no man or woman knowa their own ficsntl |ut tho£c cfaa£ ace humble, choS canft aoc lu^v I

TktExciUmcj9fI!hui&tj* ^p^

Ithineownhearccillthou bceil bumble. Tfaerei< [maiiy afraidLefttheyfliouldbedeceived, iheyoy out, Omy heart'is decekful, and I may deceive myfelfandpeinfliiaclaft, wouldeft thou prevent chii) wouldeftchauoocbedecetvedin chemaccers ^ofetecaity, and chy eternal cAace f Thea be very Lowly and humble, and then thou viU know chy heacEi tbeccafonwhyall*Hi|wcritBrgoaway wjcb a focmal proSeffion, anddonocknowcfaeif hearts, andh^vetalfiieblieatcheboctoBn, it is froin the pcide of theic own hearts, becaufe their hearts ace notbcolwof aadaceaoc humble, therefore mark vhat God faith in Dwr. 8. a. 5«ith God to his people there when he would brine them into the wilr dCFBcfs, „^jid ^ou JbaU remoAeralAe weoftvhuh

demuff. What was it foe} Vor to humbly tiiee, and fnnie^KtdndkpotPvpbatvMtinAinel^Mrt. Whether thou wotUdeft keep bis c BO> all this was to huooDle the and to know wji3 c was in thy hea d

know what was in their heart bti k-

ly hue he would have them knoi ir

heart,andhowwouldfaedott} ] i,

and proving them, God humblt ig

cbeir eflates Low, aadthaycoa: i>

iUi their hearts tbeiebyi OI meo that did ^ofpeic in outward things, now ip.thefe times God bath caken their «!ftates from tkem, and they come co Imow more whacts in their own heirt»then before, add irrtbis God doch tecompenoe chetc loft o£ £ftate^ that thnr come to know their own hearts nore, Satth an bmible foul, trae^ have loft much iofmineeftate, but ycc withal i have come thereby cakaowmoreofnuneownheatttbep everltUdbtf-[fort:.thdiIargue&omthele0ectQihegreaceir, if «btli>ofiQSQ£araUt^ eftate wiUtcy oae, thcDceiv

594

The Extetlei^ ^fMmm,

i

cainljr, the hnmbling of the heart will try one Hioce, that is the excellency <ii an hiunble hearty ic is a tryed hesrc, the Loid oiay df uft hich a Soul, let God let them about what bt will, io do or fufteri an humble heart is fit fox it. . .

*

Eightly^ And then* the next thing is chisj an humble heart is fit to be iniployed iagreat Servkes,! in any great thing for Godl^ no man' or wonlan n io \ fit to be iiUploved ingreac things asL xhofo that are' humbley Godnim£el£didainorfe:glorioii^ work in \m low eftate, then in his higheftate^ the work of Redemption is a more gtocioas work, then the work ot creation^^ and in wbac a low eiiface was the lordjefin Cbriit in redeeming the wbrld}. Chrift | in dying/ and in being maideaiijurre, kidhiulitr^*| deemes thtf worId, andChiift never dia from all eternity' greater things chen when he was made a Icurfe for matis fm, as he wisaGod, Though be ( th0UgfjPit^ no. jobbery te be equal witb ^ody M ia ViUip. %4 fH be entfhed hinffe^of the word ir, and be-cdnie ebedkM knto the death of f^e C rofi, I £ay , there is "t^^tt thing done by God there in thiat lov eftate^^t heiil ever was done from all eternity before^' And as Goddoch ^lieater things in his loweftace,' thenf itt his bi|^Ir)^ftaae^ fo ic t9.witb.ln1n aUb» faej doth gre*e^ chiigsmiiii U^w eilac€( then when he is raijf^dhigb, Andfaenceitisefaat thofe gteac infkm-mencs chat Qdd^«lfed for his honar«were kepc km | low, as tAbrahoMy^ wandered up and down a < Icn^ time^i^nd hiifr wasi hi oryed, and Inonbkd f ' An^ fo y^ephj and^iMe/^ ahat\€Eod intended xo 1 do ftich great shingr by, atid foal the worthies of. God, that God ibade choice inftruments for hs \ Glory, They nmft firft be low. And Vaul^ thar wu * The choiceft ii^ftrunlent: that ever Godiisd; nesc ro \ <^ift^ ^hovMowiWastno I ift t>13/i <q» sjk He ob

L .'" * - '* i» I •W.I

"*«» -*• ••

^^ttftssft^

^eeldeci Of %ifi&^# A hadfirvtd the Lordwub aUbumiUty cfmmi% and mtb many Hears and lemr

^{tenc: Oic jb^s.^lory. Iq Tt. C6^<.L2« 9* You have a iKKabk ^i[|9trrffiOQ o£ Vaul tox: tha pu4>&£e| the latrei: paiic ofciid verfe^ ^oj^ jf/^jr tbertfore vpU 1 xaMr ^ry m mint itifirmitkf, that tht papier of \Cbrifl may re^ upon me^ therefore I takg peafure in infianiticf> in teptoadbeSi in mceffimi^ in perfscu^ ,ti(ntf indi^ejfef fatCbrifiifakp^ for- uthen lam v^eak ihen. am I prongs Vastl coukl Glory in hid iofiravicie&. and he (peaks of his iofirmides chat he would cak< pleafureiu^o repcoacfaes^pcrfecacioM^diftrefles foi Chiiftsiakp^ hue now Mack, thefe two expreilioiK chat follow upba ctiir>fiiA, Tboi^po^^er of GhirH

pfon ^aut when he was brooghc into a low eftace

andwbm.be couldhttmbly fubtuic hiAifelf f6 fcir u

(he hando£ Gt^y a» 10 K/oyce in hit iiifirmuies

<P.imidoitld|ie¥crdoiachogreakic4iii}g»<>fa^ God a

^l0n...ADkivKfaca>agaiu., S^^f^^Whetili^^iA,

'^iKn\amlfhangtf^ Oh^fimhiticy kdiac ihch^mak^

librSoal fitfoc any Scrvite iot <S4d, though h»mbl

wtucu aisy lieiiid! f ora wliile, aa< be M it were imde

; ch«liauhds for it^iyet cec»aifil%^^6<kitin€eiid9 gtea

ahiMS '£i»iJ'hBmbifr Heartiy >M4lt^hat4)e^ddtft fki

llow^ tte<vriac4fer7iifotii:fc€(i&»htfMkfM#f lifldlfia(k

chcm iDftrmatiencs of fais Glory kv a aiore fpe<!fi

nnmnffi:^ bucjacoDTiOime x>t ocha^^rery huniBle foe

AiiLbea gLorioust hiftrumer^ of eh^pti^iiifeandhc

jiac at CEm^ c1» wt may boliiny.iAfnH^. Yon N^i

fay^they may live oblcurely and die^- ^ I gttint i

buc then God hach another time to make cl^m gl<

[ua» iiiftr^meiits ol his pnu^dsi^ttereafte^, and 1

ibrwfottkhioxCelf la(»lory Ci|)6ntfacmcorecor

pdBX» what Gdory libey^wefe WiltiAg^ co deny*he

if»«trrin0 rnrrh* will nf f^n^ Ninj-Hl

■■■■niMiHw

The ExctSmji^ MmHJUt^f

I Niat U/ : Furc h er, H imuLicy bach this excellency in ic>Thac ic is c^ic that pucs aa oraameQC upoa ai I Gtat:es> ici^as ic were the Uiftre, Beaucy^ and Or* namenc^che Varniihy Nay chac is coo mean a Fhrafe^ it is che Glory and crue Beauty of every Grace in a maiu I remembec Cbrifoftome hach fuch an expsef-fionas thisj WbateweranumdoA priAotn Vgimlitf^ though be fi)Ouldpi^rl{^Wiraclefy bewerehutata dead ^$gi Lee a, man do BeverXomucb, yecchereisno Beauty in whac he doch where there is no humility, biic HuoaiUcypucs an Ornament and Beaucy upon allGraces* Ihac place is known in i IW. $. s« we have often had occafion co make u£e of ic, ^ do-tbedn^iibVumilityj I have told you fomcimes, die nropriery of the word fignifies, the drelGng with Biboonsi fine beautifulOrnamencs, 9e€totbedmim Vbimilityyit is the beaucifiil ornament of a Chriftiai ^ and of al the Graces of a Chriftian^ k racs off Grace> and every aftion wich a Grace, as i may fo fay, Aod chac fome think co be the meaning at the Fro^ n^ife (hat we fhall fneak unto afcerwods. In 19Vf. $• $• Qodrefi^bweVroMdandriMlh Qrace to the VmMe. Ic is crue» ( as we ihail ihew afterwards ) chac God gives Grisce, chat is, che Graces of his Spirit bwchereisafiirtherfenGeinit, God gjivesa Gr^eto .(bati God puts a.Beaucy and Omament upon the Hufubk^.mrHumilicy doth fo beautifie aChriftian, that whatever cbey do chey do it inch at Grace> chere is no Chriftian cnat doth things wkh fuch a^Grace as che Humbiej and k is that that dot adorn all Graces, dumilky Graceth *aU Grace whacfeeiver.

..Tenchly: And then it is chat that prelenres all Graces coo, and fo foine calce che word chere to comefromaword^hatiignifies a knot, becatifie k xi^% all Graces^ as k wore^ wich faft knots cogecber,

as!

7he Exeelkwy 9fHumility ^

a« I find fodie Interprerers carry che wordj k unires^ andkiucs, andftrengchens all Graces^ ^^wl walked iu\i:)bly wich God^ walked conftandy with bim^, whacever felt but^ ic did noc hinder chein from fer-vmg God» As in ;;4S/ 20, the place I named bef ore^ when he caliedcogecher the felders (rf Ephefus ac ▼erie is^ vheacl^ were come^ he fseaks to chem tbiiss £emai;^ti3te L^HYt'mitt^d^^ tffmindianA

wi^numytears andtemptationrt^lincbbefeUmeby the fyi^ijhwait^tbeyev^fj whatever cempcacions did befallfPjiet, yet he was able to go through chem^ for he fesvedthe Lord with all Hitmility,^ it is the proudfwollen heart that is the backiHding hearc^ &c cheimmble heart is the heart that keeps con-ftant withvGod* icpreferves aU the Graces of the SpirkofGod'mvigor, and in ftreagrh^ uniting of ihent together^ and uniting the Soul to the Fountain of all Grace^ if tsthepreiervativeof allGcaoe.

./ \

Ele!venftfafy r And agaio, HtunHky itir that that BiAkes all Duties and all Afftidtions to be eafie, therefore this follows that I ihall fpeah to after-. MvdsrLejtTiafmtMidbehmly uibsart, and then ]^yyoahJt.tc4^andmjVM^^^ kisaneafie

idling for a fQda to do any. thhig that God fet^ hiia laboutif he-be once btimMe^ ch re is no difficulty ciLc a. nun^ finds iir the iervice of God buc ir is; :through j^rideof heart*. And fo there ir an^ eafe ini ;aJilAfli&ionsia being humble, (bar thatyetldis you; (know canbear oppoucion without a»y great noi(e^, tiodeedtbetaillCeiMrs are broken, wirh* itiinds^ but^ ytktt poor ihnd>s below they do not fuffer £0 much^. bpi chefe-two'wtUfoU more ieafonably in whe& we come to ibew how humility gives qitiet amdrreA^ uih^ etheSoul..

r

I Tvd£6bl}r r Ag/dot, Tbese isaoching ttUucmakes

the.

The Excellency (^Humility.

\c life of a man and woman more joyful^ and more '. >mforta ble, than Humility : You think che proud j avethe jolly lives,andthe comfoaablelivcs^ No, ; uc the humble have moil comforcableoefs, becaufe-1 makes them to prize the ieaft mercy* Cfcri- \ ifiome^ upon 4/48/-7. hadi.tbis exprellioEi. ^one } tithbe^li^vefo^comfortably at the bumble, andbegivcs ; lie. reafonfor it, ^icai^ftthe kajltbingl^^enjoyes^be its fucb a pricd up&n\tba mercyy and therefore re-jyceth in ity you. ikali obferve ic, came to a poor iodly Family, and yoa hear nothing buc blelfing nd praifing of Gods mercy^ and wondring acGods Qercyv you that have greacHoutes^ randgreat Tables, fur aiihed^ you are wr^giingatid fn^ling Bt his and the other thing, but aa humble heart is >raihngandbleffingGodfor hs mercy and enjoy noreof the mercies of Gods that chey have than-rou do in all your abundance. If a man have his lelhfwollcn, he will not be able to bear it, but it vilibevmightytbublefometorhim: So when the leartisfwoUen it will bring trouble to thee, but this likewife will come more 6illy in, when we :ometo fpeakofthe Promife,.! vcnilginfe you refi. Sue now there is only one thing more for opening he excellency ofthisGrac^, and chac is^the ma- j ly gracious Promifes in Scripture that are made to-lumble hearts, as now to name a few, TbatQodwiU Xiiide thz humble in their way^i^\•7,$.g.\ confefs y ouc Books have it^eei^^and £01 made ufe of it :n opening \ Meeknefs, but the word in the fiefrremis, Humble^' and you may take it both waiei^ and tbetefore in Vrov. 11. 2. you have an excellenc Scrtiiture there* With the Lowly tJjere k IVifdom^ No man or woonn ' hath that Wifdom for the guiding aaJ governing oi. their waies, as the Lowly v^ Proud men will run on upon cheir own heads rafhly, becaufethey be con* ceited of their;own waies, linx^:'the Lowly wilt

mtn.

The Excellency of Humility,

f99

examin, and wait, and fufpeftthemfelves, they vil try andexamin their uaics, and go in an hiunbl 7 way. With the Lotvly there k IVtfdom. Oh 1 inrj!,^ what Labyrinths, ftraits, aedextreniiticsj do prouS people hurry themielves, but now the Lowly the have the guidance of the Spirit of God carrvirJ them on in their way, and therefore they can q\acf their hearts, and liften to know what the mind «p God is. And another Proraife is, IbatGodwiUrl im>e the *tlumb!t, the humble is ready to be trod iinl

revive the bumble. And another is thac in <Peto. tn, vptUgi've Qraetto the *Humbie. And thac fame Pro-mifetbat vou have^in Vrcv-i. Jf^ai be mUgiw grace to the Lowly.Thou wouldeft have more G^«I

^ f i!!/-*'? ^"^^ the Graces of Gods Spirit) y^ w^uldfamiiave more Grace to fubdue your corr\m! lions. Are you thankful for what you have > X humble heart will take notice of every iittle it hath Sewaicupon God for more.Makeufe of this PromiliT trOeLord,! have not fuch Grace as I would have,buc' I have my heart fubdued to this condition, then here is the Promife, The Lord wJUjrive Grae* t\^

^Oimble. And then there is the fflf?Sf|«lw tion,in'Pr(W. 15. 33-andltf^jb. 23. ,2. Thofetbatdn mojt abafe tbemfelvef, fhatt be mofi exalted by God ItwasanAnfwcrthata Phylofopher gave to oh^ that asked him. What Go/did iS^Heaf en? he^ve* chM Anfwer, He is beating down the Proud an^ lifting up the Humble, that is the thing that he S doing in Heaven •, and therefore chofefn Scripture that have been lowed, you fee how afterwards rnH hathcxalted them. tiumbTe your felve/ttttder^ mi^nyhandof Qod, andhefljaU exalt you in Ze time, mi<Pet, 5.6. fpeafcng there of Humilitv, there IS but one word in the Greek there for due [ tune, x«»«V, the opportunity of time God will

M>J.

■^ob

7h Excellency of fittmitity

I

e^talt you when a fie opporrun'cy comes. And chcn chcre i$ che Promife of lafecy allo'co the humble^ m ,Jvb 22.2p. God makes A Promife there to keep choie ithac are humble in a fafe condition, whatever danger is abroad, the Lord will prefervc theod, Ifhm mcnard c^ft Aovcnh then tboujhakfay there k a liftif^ ups and heP)aU(an}e the bumble Verfon^ rheLordwii ifave rhe humble Perfon in time of trouble, *He fioB [find mcrey frrom Qod in troublefom timer. And lo in Zeph. 3* 12. 1 vpittalf? Uan>e in the midfi of tbee^ oJt affi&^d and pear ^ople^nd tf^e^Jbal truft in the name oJtIjfeLordj icisfpoke of the times of Capciviey, and great misery, that People fhould be in eimes of uouble.

Yea, All outward needfull things is promiiied CO i^e humble, m (Pro^.22.4. (By humility and the fear of the Lord k ^dhex^nd Vonorj and L^e. You wil fay. Humble people (maybe) are poor» but the; have more afibrance of K\ches than any in cbe world have^ the/have Gods bond for Riches, boc AiJtlevecto be undierftoOd with che condition cf cheCrofs, eter underftbod fo, as may be ufeftiU for the enriching of their Souls, God hath pronuCed CO enrich their outward eftaces. You think by the pride of your hearts, and your buflelingin tbc V<M^^9 you may gee much, but by walking humbly with God, you may cxpeCt more bleffing i^on your eftate than from any thing in che wojrld.

But now that which is the ma!n Ftomtfe <tf alL ii.

I

Lopoly in heart and you fiaU find refi for yoMr Samiry \ and there are no People in the world that faa^e fo' muchseft in their hearts^ fuch fatisfa&ion ia tbeir! Souls, as thofe that are of humble hearts^ there is a * great deal of difc^et in the world and men couk!

M^hMi^rthtfhai

Jhe Excellency o/Hum'Jity. 6di

phinTtac4:hey cannot liye.at cfUtet, a^fid chey havif uordlatallintheir Spirics, kiio\v> chat is froai that proud Spirit of chine ch.iC chere is no reft in thy bones and Spirit, but if God come once to work this Gi^ace of humility in thy Soul, thou wilt find! reft uato thy Soul in all thy waies, thou wile walk with fuch a quiet, and contented Spirit, that.noxie: in chc world walks with. Would not any of yoii have this Promife fulii led in fuch croublefome times as this, when there is no reft in any thing in the world? Here is that Scripture that will fhew that chough you cannot have reft in any thing in the world, yet you fliall have reft in your Souls, it. was in the former verfe> when Chrift did invite poor laden Sinners to come to bimy I ppiO^heyou r^, there is the reft of the Gofpel that comes to thfc foul by Jefus Chrift, I do not intend to look back ta thofe things, all that I intend in this Promifc is, to ih^wyouhowHtxniility brings reft unto the Soul (I have (hewed before how Mceknefs brings reft un* to the Soul, ) and then we fhall come to the words following, the eafinefs of the Yoke of Jefus Chrift CO thofe that arc thus lowly as Chrift would have chem to be.

Thirteenthly : Humility is an excellenC Graces next unto that Grace that the Saipnire makes to be ^he condition of the new Covenant, Faith it is thac Grace that is moil ufefiil and neceffary to give God the Gflpry of the new Covenant, and that upon this ground: For God though ffc did intend Salvation ro f otfie wretched and unworthy Creatures, yet he hatb fo wrought in his Wifdom, that he will fave [tfteni in fl^ch * way as he fhall hav? ^\\ the. Glory,

gndth?peature mallbe d^bafcd.a« much as can e^ We.cannpc think how ap infinite Wifdome coUlA find out a wajr to fave mankind, and

I

1 i i a rh;ir i -J

•«**■

.Mm^

t^

602

The Excellency of Htmili^*

1

chac id a way of Coveaanc coo, to fave loft man ia a

way of a Covenant^ wherein man that is faired

(hould be debaied, audche nair.e of God fo mitfli

houof ed as chac wa/ is diac God harh done in the

Covenant of Grace, for it is this* God will lave

rhem in the way of a Covenant^ a Covenant you vil

fay^ that is foaiwhac> it |s true, God will require

ibmwbatof manintheCovenant^^lbutyec m chac

manner, as man is as much debafed as poiEbly caa

be, for the condition is fo> as man muft be empcied

of al, be nothing in himfelf , he muft go wholly out I

of himfelffor a principle of life> yea, andwhen he^

hath it,he muft live npon that that is out of hiaifetf,

for fo a Chriftian muu do, not only go firft in Jdiis

Chrift for a principle of life there, but this prioc^ik 1

of life muft depend upon Chrifl^ it cannot be with;

man now as it was with ^Adam, God gave ^4dam

Grace and he was to live upon that.ftock, buc tkoje

we liave grace from Chrift^and we cannoc live upon

that ftocK but we muft ftill live upon him^ ftill up*

on the life that is in him: So chat man is the moft

emptied, and debafed, in that wav thac God harh

appointed to fave Inmfcy, he mu(c deny hiuifelf in'

the greateft manner that a Creature can be vat co. I

We chink this is a great deal of feif denial]^ for a]

man to be willing c6 be mean in the world, and co

fuiFer much in fhe world for Chrifi, it is a great

deal of felf deniall I cpnfefs: but when the Soul

goes to Chrift in the way of Faith, in the Covenant

of Grace, there is the greateft felf deniall of all,

for there a man doth noc 'onlv deny his outward

comforts here for the prefent, nut he denies hit ova

Eighceoufnefs, his own a^ilities> his own gift^ yea,

and afterwards when he comes co hav? Gtacet, be

denies them coo, and wholly goes out of iumiCelf

for juftiiicacion, and reconciliation wich God, and

all thofe things thac are excellent in cheir own aa*.

lI

itm^mmmt m » m

The ExceHeng of Humility. ^03

Wt, bedorb look upon at Drofs and Dung in compi-rifonofwhathefifldsin Jefus Cbrift^ fo tbac Faicbis^ tbat chat carries with it as great afelfdenialas wecao conceive t Creature is capable of in this world. Faith, makei one like Cbrift in that refpeftJ Cbriftt though be was glorious, yet he did emptjr biinfclf5 Faicfa makes one empty ones felf of all that is goods and therefore of all Graces, humility is the moft fnbfervient and helpful to Faitb» and pride is the greateft enemy to Faiib, and efpecially pride in cbofetbingi that a man counts bis greateft excellency, Ibmc men indeed have a pride in their Cloatbs^ and others in their Eftates, thefe are but poor thio^, bu when a man comes 10 have Ipride in his Duties, and I

f races, this is the pride of heart that is an enemy to aith) And therefore that place is very obfernable, in the Prophecy of'^abal^ck^^ How hvingby Faithj and pride are oppofed to one Anotbtr. In^Jtabak^ickif 2.4^ ^Aold bk Soul wbkb h lifted up k not upri^t in htm^ hut the juft JhaU live by bk VaiW, This Text will ferve both for this I now bring it for, and to confirme another things that Ifpake of even npW| thuis, how bnmtlity preferves Grace; and keeps men and women from beln|| Apoftates, It is apparent here, (aith he, heboid hut Saul vriricb k lifted up k not upright^ in time of trouble He will fal off, ^uttbejufiJh^liwbyhkValtb, II ft all one, where there is no pride> there is humility, where the heart is emptyed of pride, there the heart is fit to beleeve, and that is the Reafon why many pooi( Seals are fo long under the Spirit of bondagt, becaufe 0od wobid be weakening the pride of their hearts* Yo9 cfaink that a poor Soul that hath horror and trouble of coofcience bath little pride in him, one that is ready to AtipM^ and to conclude of it felf that it fliall go to HelU if tbac Soul pioude) Certainly, there is a great deal of pride in it then, you will fay, how will that appear thai «cis pride? Becaufe it would fiun find ionwhat in it felf

rflumftit/brinp refi to the Sotii

CHAP. CXXX.

'Hutnility bringf ^efi unto the Soul in %i^B <P4^-. I tioilars,^ !• It nfentures upon natbing^^or^it ' fees i^ods call- \, f. The'H^ of^^ii^?^ k , toper,, ^?€n their Condition, j. ^e k never di^appaift^ ; fed in the World.. 4. Be would have Qoii ba^e pisQlory. 5. Itfreetbfromoppofitiont.ormak^ MhtbeVe^rtycildtoit. • 6. U maizes the Veart . rijoyceintbeyp'ropertyofothBrst,.^. hi$under many promtfifj ^Q., ^l Crowes ar^ final to an ^HumbleVeart^

BUtoowane^ofQCtoopcotbcproBijre, andtbeo vyd

itliQft chie 9M iomly mH^ttsI n^gi^e %m %t^. Now I llitt Qoc Of cd CO open cbe Reft chat a Cbriftiani heart batb cbac comes to Cbriftj cbac bach been done at large in cbe former yerfej Come unto me ^ ye that are k^eary and beavy Ladeny and t witi gwyou ^efi^ Tbe^fore here I (ball only (hew, hpw.^Bmilicy, ai^' (Lowlioefs of bearr gives ^j2 unto the S^l^ Tbere ic, I coofeisj a grear correfpondency betweea tbofe twa Graces^ and therefore I (hal fpeak tbe left now of the ^eft of tbe SoqI i|i bomility, becaufe there isagr|(»t

F^iottyL herweeii (his and Meekneft,: npw one that. ^ wly in' brarrmuft vt^tAk l^veit Kelt. ' • : ... *

. Fhft, Becaffe i|iicb a one dar^r not veqeore upon any

tbibg before be feof Gods cat^ a bold fpiric will ventare bpon any thing when be bath oioc 6oas,caL and there beiVlieiar'with troablejt but now a Lowly Spirit tbinks

Hitmilitf hrings ^fl t^thf Swi

— - ' - - - - ' I I * I «■ ^ - hi III ■ ^a^- — ~-

Thirdtyj Anocber ching in cHe Lowliuefs of heart cbac dorh bring quietnefs/ andfaartr-arftmryirirbit) it this: One chac is Lowly in heap, hath never a^y difapu^inrm^ms •jiithe yrdrldj • norhiiK t* naore' tr6ttDlef6me,^ antf difqtitetinjg to' ^ mfcijp ^Hc thcrt difiippo|n.tmedr,4ioW one that isXowiy^u'Qc^r^j te

expe^snpgreatmaccers in this worlds and ttier'e^^ * fore heeannoc bei iQudt (tiiappqiuted inainy^rhing^ * chac befab, and fo'he isqidk ryou^rfaaejislv^^re^c

ptots aitd^efign^iA font hcads^M<( mak^^cb&rft^ ^ 0f great chip^^ in the world^^ cherei^rH f^Ho^ '' . maily Crofiet ehac wil difapptriiityoix,' IndhoW do f , chey difdpitec you/ youmayaccbuiikofftth^kVoy- -^ agey and^hen it is loft, ho^r iinh!iiet4ireypfr?t' Wherc4» bWj* that is loycly^inUeiffty'he ii^^uict, I ' and goes^n in obedience ta God, itiidihttc isthacy^ he lopks CO moft, cogo on. in bis calling in obedi-[' cnce CO God/and leaves the iflTue cb^Q6di(and chere^ fore if there be any thing coming in, -he receives ip! chankEiilly, bqcaufe heis moft unvrirt^yj* if i>e lip j. croffed he is not mucli tl^£&nrpoWted»' bcoa .

lobto&rriohighthfe^/;,' V "^ 'J' * " 1'

Fourthly, An humble heai'c^miift nttdslifing i 'Reft, becaiue this"is the guil[eand6iuneof it, it] w€>uld*ive God p6 'hiki hls'cWfyliis ow;ii waV^^' a^ this 6ftfe-prirtdpie,^^l0H,"WH^^^ quiet, tod Reft would )tl brrug'cd 4 raa^s ftiritt] That Godfltould have liis Glory, we a^llyeild to\

I chac^ I but tbdc God fliouldbe glorifiedihhi^a^m' * way; this is hard,- nti^i let rtiis ind^heiotherfial ciuc, 1

II iuty^t^ fitWs^lbwjl^ heartfiPtt'iiffirGodlbould; havehy ^Id^l Whf AV^-fte pl(^ftt

fore he is not troubled.

Fifthly, Humility brings a great deal of quiet,

becaufe It frej^th Jis from oppofition, cr if it come,

— / ~--«^^-^ Kkkk it

id

BumtlitjMmW

\

—I n "' —1 ■ ^ » ■ ■ ■ * ■ — ■*■■■ ■,■■ *~— ^ - -- - -.—I - m -' I fc

it makes'jiis yeiJilt9i c hie oppi»fiticm> icfj;?cth us from j opppfition'o^ men^ for loJtpIdA^au inthexjpc*^

he^c y^ld? to. k, and wheq therif. is a yeUding ia time, ofoppoficion, whcnabluftring wind comc^' yefi^fchct^ be a:yeil^gf.oit, k dof Ij «o gr wWc, an^fio'tfee heart tLiC;,Yeil^ 9J?P<>fi^iQ? k haih quiefandR^^.-; 1: J ::ov/ M^r ^vw,: •..

Sixthly^ Huiwjity.;^i;ip^ :Ofiquia,

.^bei»ufcitro?|jicc? ^fxe^oycelucEe proipexicy of o-j

of men injthe wot][d;ia, uiar ochef ai^jje alM>vf tiem>! noV.art h«mJ)le.j>eart^J?l^ff^^^^ any are

aboveir.,-..: ;,r^. •• . ••',• ^ -r^.. .-• - ^

Seye^chly^'jJVn^humb^ heart is under a great ma-ny pf promiiea, ^nd tl^fi:^ muft needs be Keftand quWtodiat^c^ j... t

becduie he isfraalm ftrtowrv^Eyeijj^^c^oMlingta, what proportion a man bears to his own Eye, fo. his croffes are, if hl^ GrolTes be fflreat in his own eye,.' ihen they, are g?ej(c i^^^ t^^ oin^,.,and ^herefofc { you account yoij£aWAftj^ ^yi>u account j

yciv/atltti!^^ iiiyoi^'o^^ if you

were fma\ an your pwu fcyes,you wottdd rounc your afl^ldions l^malfer, ,B^*t yti cani^pf ppeaclie parct-cularj ofthefc, exigpt >YCgQ fur^er in cjieopciiing of the (;3race <>pincfu^i)^i and^ciierf f«t*f|$ ever you woiilcLHave l^eft and qiuec in tKek (yfo^tf^fojiie and reliefs times, labor for^uQible au^quiei: fpkks.

♦ •

CHAP.

^A

1.1 -I ." , J y \ r. .■'. :-l

A

CHAP; CXXXf;

*.

/ ^

'Eicbortation t&hiimfkytf^hfiys'f^ ' r ^ tr. t ^^ liifc^^ to ^i ihe ^B^ellmcf of ^it. ' i. tomhnm ike Soul of itf etnpHneft. : ^. get tfjel(howkdgofgdiL 4. Of^Chrifi. s.Ofour

N

Pw then ,we |COihe to clie l]Xe and Apjj^Iicacioiij fpme time mMit be fpent m Ij^aiung about

99^:494 ^^^ ^^ ^9W che,(^ft^<uce between being

fms^&^i . a^d 'hiw6|«dfr.mapy^^^^^ humbfed by jl^ii^^Bij t^rp^ghclow^ oc^y;Te]irpr tormentedi boc cheir hearts are noc humble^ there is '^ gfeat 4caL o^ d^eroncfi between. Humiliation an<^ Hu* flWltfjr^ tocllhal Hefef;t^j; ayifwfp«*^le point (jf^t^j^b^vdiediat aiiotber c|nie> .Ccrtamly God hath #uid8\m^jj»yVpepjpfc biufl^kd, ai^d^yet not

fmnorb^in tf>eir Spirvf*., ^ \ ,,^ \, ^Z . j V .

^Ai^ tlben 'asiother ufe may Ve> to bumbla bttc Soujf fpcthe^wantof I^imility^ and inde^fl thitcr is ago^ ]yf[^miliation>,Ci6>e,hu9i^.Kf^^ o|

hpijiiVtfJ tOT^/l^uqabUd,for pijurMd^i^an^irga-n^Hij,^^ of buniiliiy as j^^

Ifhacfpeiver, and^ercaintyi if40i^\jAfeo.i^a,ck;»ina

■^

I •'• - -^-^

1

ill ■ i I 11 i H^

€10

[ III r lj j fc I \ V{ i \ ■ i I n I l|» ' J i ^ ' *

ExhortattM t9 HmiKuUtf,

>•

this Mouthy and ii^y^ Lord/ have mercy ujpoa ae, how have Ifatl^d ii) chc behavior i>f mylpiricta-vcardsGod, mylHf, ahdofhersJ Lord, mybcartj hach tlot aiif<veV^i Wthad tlia'thach beenfpokcnin; the word, the cruch is, the beft of us ail have caufe I CO be humbli^db^ore God bi^caii^) chey. are noc| bumble as they diight. To be proud* of bearr, one compares ic co aa Onion, rhac If you pill o^* oae' pare of it, there Is ftnochi$rpilafref wards, piilolF. tha£ «nd there is another mWiH a;id anpcher, andj another cii you come to the end; Xo whien there is | fome« pride, take. a|F otxtr ajptd undei: that pride | there lies more, take off that, and under ir there 1 lies more, and take off that, and under ic lies more, | coptinuaUy mor^ and more jpride thejre lies in thr| heaift o^^eh, ahd Women/>nd thattean mndvo-; man that thinks the)' have not proud hearts, I dare c))aiU6nge them, ia th^ Name ot6od,that they haw prouajbearts, A^'ytrf^nfaithV 17(>b^^^ if vac (ay We' ha4^ 'ndt ffti/ t&e ti*,^ft> if wt fay we have not pride^.ijt ts'i(nwHleht Atgttmcni^eLic,^ and |t i^ an eyideiit Argument we have pride. R^ide ' is like the Gaifiri^ht, /the iitft that is put on, and the laft tha t is pu^ off,' and it is tkac that the heart fticks mpie: in' th^ ahy thing elfey and therefore; Chrlfi falch of his D^eiptes that wete famnbkd,' they denyed al for Chrift, \ and yet mark what, Chrlfit faith craeerningthem, In^ntftfc. i& There they mquifed, t(phBfl)dmdbegrutefUnibe ^f^^bm cflieaven. Jefifi tal^f a lime Chiid^ andpsis tam m the midfi ^ them, and faitb^ ^efHy,' Verify^ I fay untd'ydu^ except yt l^&cowvened. mi hea>memliide\ Cbildpen^ yefijal not erifer into IN %p^dmi of Vea-; n^erii NoSiCr; iirere not they become at little Chil-, dteii ?, Had ttot they Immiftty } They were graci-. ous, 'abdgodly^ X fut this iicnieo^oDe ok is gracious^ and humblej he bath a ^eac deal of pride I

ftil.

J ii;i^ and he bad need, be converreds and become . aslktleCbildreayio be humbled more and more« Ic is ao excellent fcame of Spiiic that we read of in tVi%(^idby he had an humble spirit^ and yec lifted Up m^ride) yec mark what the Text I'aich^ in ■ 2Cbron» j2« as* Z6» ^otpoitbjiandin^ Hezekiah humhlnA bimfalffor the Vride ofbh blurts it is faidin j ver. 35, ^/^t Hezekiah rendrtdnot according to the benefit done to bimjfdr bit heart rrof lifted up^^oi^ich* ^ilauding^ir^eJlf^^nmb/ed bimfelf for tbt Vride of bh heart. Ic i^true, the beft of aU b^ve Pride ii> cljeiribearcs: Buc can you fay, I have humbled my iclf for the Pride* of niy heart? that you arc ;ea-lous of your own hearts ? You are afraid of the,]^ride'of your heart'$^andyou watch over your hearty cJMII upO|i the Rt& ftirr ing of your heatc, y^u 'labor cdllteep it down, that ypniindyopr heart bumbled for your I^ride } if you have this, yoO have chac char ai^Hypocr ite hath not the leaft of^either to be jlealouSfOver his heart,or to keep down his heartJ or.to watch oyer his bearr^r to obferve the ftirrings^ ^iFhist^arc: An Hypocrite hath uoc the leaft of cliis. "^ow.if you und c^ perhaps you find temp"-ration prevails with you to commit a great fiin, for chac you are bumble i and to negl^^ your Duty, for tioLt y^u are hiimbte, I but ai^e you bumbled for tbe JBride of y^r own hearts f.wben you* can charjg^ your Sbuts for the Pride of your hearts be^ cvffiicn ^od and your Soul,when you caa fea]:ch ybur bearc, and find it out, and ^o^ lament it in the bit» c£i:pei$ of; your hearty this is a good fign. Perhaps tfirben cherpride of your heart breaks out, and ihames you before men, for that you are humbled^ but ii^b^^you can be humbled for the iirft ftirring o£| /oujc hear^ towards pride, htf eis a fi^ of Humili-:y.' , But i^is I (hall noc ftand upon, becAufe i Willi uiIki^ occafion to handle tfaii fin,' akd^e w rhe foul*l

. ncfti J

■■-'■■■■ ■ ** U ,.■. > > f m-

Exhortation tor Immlllty.

emple to tempt the^, and tempt thee efpccial-r ?o Pride. , If G,Qdirt\plpy you ?i^ aay great jCer-ce,thenyou have need of riumility, ic was.the be-inning of Chrifts pub lick work of his Miniftry latCheDevillc^mctotempt him, thent^he Devill rll»upon him: So If God imploy a maa i;^ pub lick j, iryice. Oh ! then the Devii will jfa,\l ypqn YimA id tempt htm moft of all th^n, 1 ^cR>f«n^er Lft^ 1 •eofjvhe^GQd began CO. workups hipb apdM [)p^aj<d CO <land«p in wiincfiing jf<?r Godj it >wa? ie fpecial Prayer of hiS| Qh, t ha t.Gftd: would de* i^ej me from JPride^aodchofe chat God impieties in ibiickM!:oiksiiid»«d;o pjayipr thi^UX^Jofljcak^ [^^njoffirom any ferviGfj:be:hia,df)?c4.hf,y^ nay^|i iffiility r ben-^ and fo-; ijuigbt. i^A^ce-in a l,^indsof Liugs,^ that; Httmil^cy! muft have an ingjrcdienma iciii, :\ remember ©eif/wrd hath fuGh,arve>^prefl[iqn^

%Mmi^it1b)fc^9c»^^ M9rie;ai?y, tlnqg y^M 49,

>.ac:a^mpa»fy«Hy-thingyou4o>; apd.i(^i«tp fDik>w ly tiiuig yoi* do4aif oife.all is fpoik4 ;

Afld^^bi^ WQifWk)ffico<i^^ c^oncK

wqe »U of,yKHitp:beemHive9f..do whgcy Wf ^o, y Olj, i^t-McW^aHldPaU wh;^f'you(a»,,,yoii(hall AW^r uu^ CO Mve ai^y^glTP^t p^FC$;you c^RUpt have ffe^t (iacesdo wh^t y ou can> but it is poiliiblcfor )|ou ta >mci t)o, b^lttte^Wft Vj>U wouW thmKiP a^r^af qaaC; r>^ yP9 tHaf itje-weiik^ ifpPCcp»lAfeewypij hpw [>u ihould come to.b^yiq]cwelle«j)iyscR^giic$,^nemo-rjkt\^9 \]^\ & yowthata^epi 194 (iQj[>eiictx&.emv :Acm che^ltcc.v^e^e.y QU rrtfje^^coij^^bpve psherH OwGod win not grant, you tbfie qfeiiits, jtuthcre QHn^ihew you how y^wwi oisimqjp! Jbe ,a« hitmbk j'OTy.fHWi r and t hpc h ^1 much^j, i^^6^^ g^ve. jo^

^ ■■*<

616 UtNim tt^et Mmiiity^

things wiU be:gMie) Wliac is become of all chegrcac

Ipompynd exi^rellenry of chc wwld, when dearM

comes^ wRtt M^tfic rfiflfcr^tti^ I)«¥r4!en cae thac was J

IpOwahitcMctMptiblfi). a^ one tbaewa^richaod^

bMiixraBl^T Beafetynatk^ all 6^eii, the Gk>ry ofi

Che'worldj^itf^li ftWay, atydthe^iofhe olof ic,«M4

r^'thiiigher^iifblitaifletlfaii^grafstbac wicheseAj

by Idoknfifgitpobail thefe eMog^ tHat puiF up rbe

Jietttt^Vebttcmt Wiii4> ifCbtf MM^ thing to nUkej

t^ louHWuftlei ; ^ • I

Burt&fc jteiiitMi^ i^ th« icMntf €r^ before os^

iaad Cfarift before Vs, and ^he rt^t ifl^pffwding

^^ olaihHifS'^ Aefeifreth^ three pk'indpall things

thiktiE^liitip* fdd( che'LbySne&of ttie hcatt.

: J. ThcMowledgor^od, and.rRe fetcing God before m, hi |irinq|palthiiiqg tonaak^ us humble, .youkno^^oi^ricSfrafs^rith him> in ^rov. 30. and [xitthtf^iR^, T^^ Hhiel and UeaU

I19i^eoMtodthrin)fatamg of t4ib to yoa ac anoeher mi€ib^^ Surely^ 1 am

mare Mim ^dA AhH irinfti and have net the trndtr-landing &f a huin^ Oh ! how k>w Ww be m his own eyes when he h«dtn deal with jGod, tlie ikhc of Gddistbafthit^^n^bferb^ ttibfechkn any ching tethe^ Worm ' Ahd to ^^ of >e^; that famoiu pikci ili Jotj^^i ih'A'^ea had made himlelf known to fob at T^rfe-^ ,4.1 bav^ beard df ibet by tbe bearing i^tteeat^y lakh hei M now mine eyefeeth tbee^ fk>bereft>reliMc^^7nyfef^aii4rtpntfindiifi and ajbes. What an humble lieah", i^dla breike& heaft hid he y I fet a¥waiei^G6dl)(i^e ik^^^ Aiidfolksy wbea he had the vilion of G6d, and thi Sera]^hitos ery ^ ly^VohyVolyy ibewbolearth kfiiUoftby QUry, tv^ tamejiwYihtJoMuridmey hecoHfebehadjeen QcJL Thus al the ServaiJts of God that did cobrerie moA with God» were very kmble; Jeftit^ thrift bimieii

•^f"

■ I < ** iiin

^am4a.^%m^ty. 6if

cfaac had i lotw:l7^bevc, be .(to&ve^ing ixmch Iwkh <2rod, au4 Kaoyiring io madi oCchc divine juturei having (itch ]ncef:eft iahim, checeiore chere was nerec ftich an example of a Lowly Spirit as ^Cbrifts example ii{aS, whenas .we come tx) know^ God> the infinice diftance that is her ween God and as^ thcAwhacis iiU the excellencies in che world when cboiLComefrco know .the infinice exeelkiiqr

of God) What tsfthegUmerlngs.of a:Glo^wotm when we cottictco fee aU the Glory x}£ Heaven}

'••■.-'•*

\ Md then alfo^ we cosie tb fee the infinite denen-dancew^ehavetq^on6od» \t .w$mderuotcolee nien in the.world thai: do nbc knoW God^ to ^hiive M)d andpcefirnijptuouB Spirict, ahd.fee-ii^n that 4iave iiLnowledg, fcbacthty are; liusivblb^ chough the others iiave cheir fpkics l^edud ih.vaiiicy: Bur for thefonl

"-""erechadaniiflghcofGod^ icisa wonder that

a S0iyiibottldhafeiny:?£]fingofsplric^^^ fidfiiU height Dispirit ibouldbe 4n:tAa& Soul that knows What an iimnitie God' it hach- tW deafl wicli. Oh^coHvorfenuich with God, 4m^ th^ ^ou wHl ^ve huttbk Ssai1s> thatiUMil that ntver ^oes from Duty but hath much co;lverfe.wich Gody that Soul isi^cvthmifble, AtL^BenrntAi^SA^ ij^fdi^^^^^ fiMmmpla$bifMihiBi I art^ thee^M^jn^mrheart vfbeik^cam m thjipt^mie^ How an tiyoo^i:ite eon^ itrfeohaoc wkbGod, youthat QHiverfe with mehk yQu^woiiht behighec ttum your Neighbors,* and live better than your Neighbors^ O / this is (he frnic of jciMvttfevtithjiteinii buDq«wittifc «umifiry comes

Aram ewYttfidwhkQod^rtifoilhitigliaththa^ fexcel<* lc*cy in ic^as chat.which c6rtiaSJifi:«rti< coAverfine t#ith/G«d,^ «d u^ ^Ikt: of 4Hr excclltacy! rltspheGold liiesfaiaioiiu]^oiftyoii^ t^l^er attr^ya

iri^^ftfaiindite tou,t»it^cutefcgai«li^^eom^ froifi cohC

T »" LI 11* 2 iri»f*finA

Means Wget Hkkility.

.YorfingwichGadand ch6 (ighc t>f hisexcelleiuy.

: A', Another is firomithe right-kmy^rledg of Jefiis Cbiift> i^'\ibihc^Learnhfmejfo^4dmkneei\avd lorn-

^kyinbearti There i^fidfuch meaHs of Humility, as converling much .with Chrlft; for there was never {uch an example of Humility a^Chrilt, and k was one of Gods ends to feud his Sod for an example ia^ co.che world, to honor this Gt^ce of Ibimilicyj andj thor^For ethey that know Ckrift<mtKhi «ndtfae way of Salvation, jcannoLbuchaiw empty bcarts. b isa fpeech of jiujiin; faich he^^ may he thou wik be aflya-me A fQ imitate an bunibk man; pith ainem h bumble to ma^inm thypanem^ >lhou ^ini^ tbate iuc/S nwe excflkkf/Mfb^ttbanlnm'c i^'Ink He' tMaOMmed to

,ynkat^anh94mble(jiodi' Dbb)it coniideriiow willing Qif^iftwias to hahre^thatiGtoiy add excellency 9f his tQ jbe^lipfed and darknedror fo many yeers, though hie wa^ .one chat the Angels adored, and be might hav^ letioiff thacGlory tohavefiUed all the \v^q1 wor.}4^jand We m4de the #orld aftomflbed wic;hhis](.iiArie9,yettewas-contentrfor thirty two or thirty^hcee'ycers together to gey up and down in theworkf ^s. a roan ^^iwont forov' and comelinefe, r to-be defpifcd, contemned) andfpit upon. If yon ha^vealirde^XceUencyfc .youBiew it pndeacly, in .Cloa^i^y ii^^Spcecfa^ and the Hke^ Chrift ftewes yoiiby this wh^pvaiiity thisis^ whit an cxo^ency ^andfSlory w^ucK>nhim>'iaqd yet he was up aad

; down in the ^orld wUboiit form and comlinefs.

,. Afii i^hen vre look upon Chrxft: QiniSder thv \ >he was aoF only fauitii>levim( humble for w^ ro fr-j ^ tisiie for thy fin^ withMft which thoit muft bate I goneto Hejil pcernafUy i to bt htmUe for thy fin> i niere lierthe nowcr aUd efficacy of Chrifb exam- > plfip in CEri^t^.^xampSe^ebou ieeft what.a mean f|ung.,ahy ottc^jirard exosllenf;^ of the Wttldi%

. r

.daMBi*>

Meani-tQget Humiliiy. 6ig

What did he care for any outward excellency ? When they would have made biiii a Knig^ he cared notior it \ lookup higher, God hath made itian-kind for higher things than thete below, I that had 1 the (Uvine nature hypoftacicallyjoyned to the hu-l mane nature, 1 that was on6 that God intended co\ makeufeof ia^Hltkt greateft purpofesthat ever he did In tte -world,! did nbt enjipy the worldj had no honor in the world, I had no honor nor efteem among !nien^ 1 hactno riches jAo hole co hide my head, and yet I have that that hath more excellency than all the things in the worlds and therefore. Children of men you may fee by this, that Gpd intends humane iiarure for higher tbih« t4ian thefe be^ow; and therefore tc {hould.bucbblethee Cihattfae^onofGod ih6uld be fo low j and thou fo lifted up*

And for this exanaple, take thi? one thing that is ofgreratufe co fcelp us tp lowlineft of hearts Do tjut conftder the wayof God towards Jqfli^ Ghtiil, aid how Jefus Chrift fubmittcd himlelf unto the yray of God towards hinci, as in this one thing efpr

<rt^.3i*. >«^M^dTn'ahi^^ mitch of his

6l6ry> thep prrfcacly '|tfu^ Chrfft was Coiitenc to-iieiww^ to c'ortiedown/ 'Ahd:I will give ybu ano-chet *thar i^ ^s^fampus ar this, and that is in the t^^>fi^4t^nc^thdt.yda tieard lately opened tO' ^oa.ift 5*^1*1 i7^Thete hit felory was let fonhMk f^edid^ifie liif flk Siin^ und it eame thr^^ bk yii)fment^ a grte^t de^il <>f Glpry appeared; but now ahdsf^y ^preffently»upon this Jcfusi Chrift is not Kf- \ rfedn^;''btic be^h^'to/ialk of^^$k^Su^rings, souil B^g; ch^!heMulf Ue, andiOifl^i:, iiid fall: m^ inh hittids^ of ineni df 'imners^ fbe cwice this,

\

■ ' '■■■ ' " ' " ' %> ' ' ' ' ' ■rV •!' '*

6^ Meanrtogitldmmktym

\h^vt^ afpoidy he cotHe/ t0 them at ^ y. vcsfr^ 4Lndfatdj arifeandbfnot^raid, fOadwhcB they bad lift^duj} their, ^jes, ti?ey fm no man but Jefm mik and as he came dsipn from the ^ornitaiOf J^ka char gedtbemfrying, telibeVifiontono man.ulibeS&nof

man be rifen again from the dead^jOfidbii Dtfdflet Xaiik^ him faying^ why then jay theScr^es that Eltas mujlfirfl come /; lie fp^^ks of his I)eac)i, and thqr wpndredyrhy ^a$mJi^^rjtcome,Jepif.^rfwtnd at the LI* verfcj Andfaidunu> ihem^ Elijs iraM p9all . firfi come « and reftore all things^ Sirt I fay unto you, wat^]i%%iicpme already, ondAey kjievp him not, but hafve done'unto him vobat&Bvcr tbey'Ufted, li^ife thai alfo[ the Son efman figjfkrof ofthem^ oi ti^ejf did to Elias/jp tbeSonofMnmifuuL fiifferoftbem^ Tliey wil deal with nie as cfaey did with him^ preleqdjr he calks with his.difciplcs of his IjifFermgSx ^e Son of man muA ptiffjar. And fiffthei: ^tverfe> Z2. n4ndwhUe^yab$defnGzlilDt fefi$e\faid unto them the Son of manjhall bo hotr^ytd

tntp the bands of merh and they fi>alklUbi$i^, Ptcfcoi^ \y yoH fipd cbe diiCcoiirfe of Clxrift was abow bh 16^ cbDdicjoa after any glory puf upon hims you, wjienyou havV^xlllo'^yputvpon yoii» andeod

hach lifced^ YQ^up more dien yqur brechren» yoo calk of thac^ aad iWe uponchac^ hue Clirift wacn he bad tieen crtns/iguced, he calked of hisiuffe-tiAgs, andifiHredidtutlcnowwhar Chrift is, and 1 his (ujferiogs^ thac inch a one be^lg^£o high, ycc wm ' brought falbv^ it wtyiud m^ke us co b^ fuiadde^ Bur now compare/this / with .rliac vou have ^IttarK* i4i* /And chere you fliall fina>. that irb_ Chrift was ih an Agonyi and wjien be w^s in croid>le ; ] pf Spirit^ chenmius Agony, in the Garden 'wJm& the ^A hand of his Father was upon kis ffvk %ho«4Elid

■ ' ■ <^ '

UJI. -^

<«tii(eeri!ymtbfapfliPecer, 4»d James, andiohn.ofut kegmtobe f&re atfunfedi and to hennery beavys ar^ faathunwihemj; my Soul it exceeding fbfrowful unto VeoAh Now the rhiog I would note from.hence is rhi^ the Reafon why Chrift would caMfconly tho£e three that hadfeen him in his glory to feefaimiafa*s Agony kwat> becanfe they were the fitreftof all tbofe chat iaw Chrijl in his Glory to fee him m lUs Agony, tfaeyw^mild make the hmxdcqi this more t Mn any. If the othet diCriples had feen him only in his Agooy, andnoc in his Glory»they mi^ have been offended, to have feen their mafter io when be came to die to be fd .ana|pd9 they xnighc £iy,

(Lord, if this hrweliavetnaRdfoloniT unto, chat now when becomes to die he £weats bloody Ibuc tbele that iaw him iabis Glcnry, they wouldracher think, Oh« How willing fhould we ne to fufFer for

iefiis Chrift^. rhat he that is foglorioii) as wefaw im but theothfcr day> now we fee him inivcha cafe V if^odfliQQlid al^r our docdition, and bring us ncrerCo low; we have caufe 10 humble our felves becaufelie )vas i^o Low: And that he might prepare theit hearts alfo rofuffer, for y^me/waschefirft of the Apoftles that iuffered for him, Ste^uen indeed fayfisDedWfore, but c^ the Ap6ftles Jximex was the iirfh tad Vetefy you know v/hat hie was to Cuffcr^. and 7^^ he was the be loved difci^let and one til ma homble Spirits and of a loting fpiric> therefore be was t Aen in, now che fight of chefe two together m fpeeial meanstahelp the humility of thefpi* af ckii^e three Difeiples that chey law hjmin ia ^lor^r and Agoay: And io foi us to meditate BrftoO'bi^Glocy, and.then of Uisj^dition.tiihis ^ A^ony> ic is a mjghcy. meaaa to humble ou^ fpi •

ET

JM4e^ t9get

es

3

I

(o^iftbfiy^

wo*

1

ivoi ttiink ftocy craft: in G^,> tml hiave J'aich inf 4ady ^«it wiien ttrnprntl^tt ebiM's, tfato they ^nd' Cudi diftnift and fiKrh Ik^jftg UMrbublawftUi mtttii to help theiirfelves ; Thus you rauft fee what you ;arel^ all'ordinary way ^ 1 dp ooc Iay» chac a roan ihcmlfl jildg his i:ondiclo& or kis heart £6r any particular; but whac he is in an ordinary way, asthus: \ yoti may know yxmhav^ a ficoward Spirit^ if yoa jarefrowatd in an ordinary way. When a cempra-udacomtiy quinay il^^iir ybu afe iv»cleatt and-ffcn-luall; chough yoh4re HoctmoleAH)^ and dridfnfe^very ' weei^bQC wiima cemptpirk^'comei'ia an ordinary way, 3Kid>wfaeh a leliiptaf ic^cbol* k.ycu ftilupon itec wi^idi if fivtl, .«tidicife vSbt cbe aou^e ti your ifirit,!;bucyou£ay^!iti^rlie^eiig»fr land we are alliinberf^ >afldyiMl^iifi'p4f^ Jc bvdr^ fo: Take cheie two Confideracions with you: Fir(t, If xiaxAsL all x^rdinary wtty^ 9«^btih tert^^tioQ cpmaa you fiiifl your brarc ci^ktoj An^ SdeomfRr^ If ehac you can pafs over a; finwifboK^ ati^trbwle m 5M« rit, Ifay dttni mk^tufim tt§er »f ^^rttotjtvion, thacyQuaseisrhi)fighcdeG^;aHdlM>c'^e ybu arein fome goodmood^aoiJl)AMiieg«^fifc; but e^f e tische oiifeand che^aiOK f>fyeiil^hearc^ tfiattbac ^dodi ifPpiiAB '^ben,. Wcto- y^a «>t9}e/iRriie trt yobr icemptacion Chen y ou^oUld^^tlMplkli^^^

aifdyiaiiteoqUlfay^atbQr^iaiiM^^^

!makes roe fee chac corrupcion I never frkr-bef^.e' IsndOfoi: howrdoch chi# rribobl^yourthrif Vbii fTcnt ycmrxpn^Kiahixf »i»i]6|^ tRfetf you-are to judgof ly odr lebtea^ i «<»raiivg^^ ^baty ouiW d

you, ifchere be noc an alterttikr/' aiM if%*«*' muS ^ coroe CO judg of cheroielves this way, Oh! whac a-

(^ Meam U^H thfJimM^ 9fwir/elves

bundancc of iikli^ and vilrneOi^ imdlmaccer. is cliere. Ichacmen ma)r ^onk^ co.Mnpw chcm£ehcsby» tfaatj Ithey may loach cbeaifplves ia their oi^n eyes foe lever} Oh 1. ic is a wonder chac:ve flioukl.have any

high thoaghrsof our £eWes at all^ iiphen we conii-

der what we.areiu.our CeWes..

^-

• .« t

^ o 1 ♦ •

CXXXIL

Six^cayiStofftih.il'^ Genftderwhat once «w^ tpere. a^ WhatvQ^nngjnhafveheeH* j* What\ it cofi. QoA to i bring w$ oat. of ti^at condition^ j 4,*^J^7ats»earep^ $. U^ative should be if Qod^ p)OHt^kave^s aU9kl^our\feheSm* e^^ln.prbat '/, cafe prejfyatLc^rtdnljiHw

!'•

. .T

Flrfi:^: Confider wh^ ye were once^ I fpeak cd tho£e chac are beft of all .of the Difciples of Ghr ift confider .what pnoeiy ou wereV 'Secondly:. What youaiifihciiave been*

Thirdly.: -What great coft Qod.was ac in. brin-' gmg you out of chat, condition. . Fourthly:. What nowyoaare.*

Fifthly ;.W-hatyQuwouIdbe if God ibould b« lea ve you a^liccleco: your ielves. . Sixthljr: In what^cafe ye aliened day ihall cer^ tainlyhem,^ • ' . : ^ • ; • .

Thefe are the Heads to meditate upon to know your own vilenefs^ and fo to humble your felvef Defore God^thefe are the meditations that may Xcrrc to prick the bladders of t Fride, aadbeat dovatbe heart when it is lifted up«

.;,J^

't^fttm

^1 .——^. _—^B^—^—

As Fu'ft : MelAiuce what once you ^etCy confider chat there is never a one of ycu whatever your con« | iitton i« now, Inic you were * Cldid of wrath,, and chaD^« welas otheri, as well as^ tiic vjleftj'bafeit wretch in the world,' as ypii-we^rety nature you you were fuch as loft'God,' had d-b^rredfrom him, were, deprived of thtf Image ot God, yoiir ex-ccUency wa« departed from you, you ucre under cte ctt"€ of thel*aw, you^cre cnrrrics unco,God, your life was a concinuall enmity unto God, all y^utf dales you did nothing elfe but fight agauift hicn, you were guilty, coiKlemned'Creacures, you were ml of fin, ^be Seeds of all kidds of tip, tli^re is BO fin in H«ll it feM but the Seeds of it were iu your hearts, your hearts and lives were ftill of fin, ^11 the faculties of your Souls were fiill of fin, and all the members of your bodies inftrurrrents of lin^ all theigoodthings you had was defiled. Soul and Body was polluted, and al loathfome,^ you were cwncaftoutinyour blood, and even lived in fil-. xliliMfs^ for al the time of your natural coridition, alj the Creatures that you had ufc of you defile4 wich fin, and all Ordinances were polluted, all things were uncleaa.to you: Nowthefe are fome certain Heads to meditate upon, to work upon us the kaowi^dg of oiir felves, what we were^ in that ns^cu^'

rallffcate.

Bcf«les add to this, you were fuccorlefs, help-Icfs, fhiftlefs in your felves, you could never dedi-ver your felves, you were wandring fro.n God^ andwcmld have wandred eternally ifGpd hadnpt iooicedupoD youiu a^r^, you were in fuch' a con; dition) that all the AmtUt in ;I|eaveri, kn^ all tkt Creatures in tiie world coulaho.th)tr^ helped you> cbei:eiwasfu:ha4readfullbfe3clibw'tween(^dd and your Souls, that if all the Angels ip Heaven, <a,iid men onieactbwoukl biire beetttdutent to have di-

6%6 h^^

^^■"

1

{

ed CO have made up our bMnch, k couU ml k^vc been, this is yoitf con4Hu>fiu 1% ifacce boc mife theayott fcottldW i<3^ ia yoiv .o*ij eye»? look back to this gon^a/ai;ii yoio^i^ iQaoy viicCcetcurcst going on in waiejs of widwdo^ pcoxokiog. the infinice wrat& of God agaipft litem^t wd liwgiog overibcpieofHeUbvacwiocdThrc^* and every | momenc ace ready to be plunged into the boctomr lef&Gi^f) you wece o^QC^busi yon were in as vilej^ condition as cbi?y..

And conlider furcber^ Whtt yon might ha^c been J youtbacarenow iit fucb a coodkion^ diac have perhaps excelleiK parxs>. 1 h|ite iptilcen utm only of our condicion iqir^ariiioroucfpirtcuall Ec ! ftace^ yoiuDfiy cpniidf r of y<m(^ conditioa ia yout; riie and beginning, civac w.h^i;yo|Lfiodyc»HI felve&j made of was buc DtAy wha( pooc inaccec ycu were made olacfirfli and lo many of you have greac e:ftaces that now you are proud of, but yoa were Ibw enough, lopk. back, cp what yon. wcre« So the Holy Gboft in /E^fl^ ii6.. when be would bumble the People, bt bids t 1k^ lo<^ back to what they were, Xour father an ^AmttrUt, ani. your ^Mptber an Hitte, andyffu mere caSt out mt^ tfee { Streets. Tbefis things if we intefHka co< fpetk of i , them largely, they would^ake tip a« greac deal of eimetofhewthem, only now to tiinc the beads of fbmemedications.toyouxobumbkt yolu: ielyes..

But Secondly: Confider wbac you nighc bare beenif theLordhaduk£n.adtaAUgeo£ yon, you are now in a cbnifottable cQndicioib.iKm yoq come amongthe Fepplco£X^odimQ<heirfIira^ <rf the ,Saint5>^ but you fuigbp (tave^eca amongthe daomed ;Reptobate$i yo^ migtic liave>beearoai:ing laHtU. , and Hweltdng undei: the wrath of the ioiiniie Gt>d ^ wh^ orheri of Gods, .people wete aflemfaJod to

- __;

!dl^ tfig^ ^ kfMMedg of Mtrfihts. 6 2^

^nf mA hQ^t che word> you nught iuive t^een roa* cingu&dcr.cke wrttb o£ Ged ia rhofe er^rlallmg ftiiPCfi^ couUdjecwh^cyoumighchaveiiaeiK

' Ytflt lEGodlud taken you amy divert ycfnl fi|icei)^kli0uttbekQpwkii^ofbiih, and the know^l UdgofhisScn^ iBwhac cafe had you been in, if ^ yoq had died when fuch a kinfman of yours died, or mck a Keig^boc of yours died^ where had you bceu) Wtieayoufic in your houfes with your Wife aodCbiUreaaboucyoa^ confider what you mighc have b^91 chac fir nece, and have the day of Grace continued co me^ nughr have been in the bot-ComlefoGulf, In^^bave been curfing and blaf-pbca)ii^taod> you chat God hath wrought fome^ cniiigiltfcn, yoiidefiretofeac hinij^ and you come (0\i^^[^ him> tand have fome drhghc to worihip him, if Godhadileft you to your felf, you might have gone curling and (wearing, and blafpheniing, fe committing any vileneft thac any the mdft vfleft have conJintoed. Ic may Godhath enlarged your heart ia Prayer,, Ibw if Godhad left yftli to your ielf* infteadof beingenlarged in prayer, you might iMive been curfing and blafpheming God: Now this. h ^ m^bty means to humble your heart.

Befidesi What you might have been in regard o£ v>overty3 in regar4of paine andficknefs, you now Sc comfortable in ycuic Houfes, and ht with wives in* OiiVdreni and. deligbt one in another, you m^ht have been in, extreamity of torment and^ ^«i& v<m miRhfr have loft yoftr fenfes; an* loft iS^tois, d^aHwdred fuch fhingsr might be named;, that if you would give your meditations^ oSr trtK>n thefc things, you mlditfind enough, to4 2^ yQ»ff hearts low licfore GoiJU

Thiirdlvrl

qff^c do God> that %hzn chat hopcil to receive Xttch, ^ ^reatt things from Gqd>and3perf w^adeft chy feU rfcat. i Gq^ barh done ftich g^at citings for thee, as he hath- f iniefldinghis Souco die jFoT chee^I fay, the choughts*| toiii^y IS a$ bumbling a conflderacion'as any cap be.coaceiTed[of3(.nfxcuncQChac one^ vrhac Chrift |did for lA). and what our ioulscoft, oiir unworchi-^ ^efs of. Xiich a. roercy, ^nd our unanfwerahleneffi to, fuch a m^rcy is.a mighty humbling confiderad--on^, an4 ind^ed>.ic would be, a good Argument to* perfwade> that thou art one chat God biach done ^di things £or inChrift^ if fo be thou-^ranft find^ thaftthe choices cf^/vrhot he hacb.done for thee, nukes cteehumble fomuchtheniore, in the con-iideration of al thine unworthy walking ior what tie hath done for thee, here is matter enough for inedicatiqQ.to tjunable the Soul in the prefence of | G(fd,, if^chfifQ .things.bexonJGidere^ what yecthou.1

l^'ifchly^- .Anochertheadis this^ what thou woirU deft Jbe it God Ai.ould but leaye thee^though he hath-dQiie£Ke^i: cMffg^ fpR.cjhf e, and (bewed thee himfelfy and^.C^rift, a^d'^^wed thee the evil o£ fin, and e^rt)alli^gi'3y^)far{al,tbis if he ftbiild but. leave cEee CO thy felf^op^ quarter ofan hour/thou woul* deft depart from him,, andlofe al thaD Grace thou' ha$, landbebrQHghtincoamiierable condition ad^ ^eTjChou wer.c, thou yrpuldft be plunged ^to th^^ depth ofjilVyil-^ Y'^d, if $od flic5uld;biit^wichdiuw-Ills Spirit.from thee one moment Oh.cbnfider what ^ou :Wouldeft be I and if ^od Ihould come ouc a« gainft thee in bis anger and difpleafiire^ what a-dreadful change would there be: of .that/cdndicion i in.which nojiy thoi) apt^ Now indeed thou haft a-greauBanVjthings wherein^ihy Jieant is faciiiedand delisted ^snd^'manyJ excellencies thou haft> thac

head is £^

I "Thicdly : Andthe chisd _ made *ny change in your Swra

^

ic put KejLven and Earth u^?^^^/#y muft cake your nature tiponM/|/^/ made a Curfe, to dcUver/^^^'^ -^^^'

'&<B

Now this, isamighcy hi^^^l^

ifaMan or Woman h lerves punilhmeuc, ,^

h^x

AH*

mt

iXUll

c^ne,

you pride your felves in, Bc^> igch,or Parcs,ic wilbegoncW*^* ti£th iril be nimed into ^W*^ itn into ftcknefsy chk 4)6 eckandtdmomftte W - --ctiiig ia this Diiftv '-^ j,

^«vw«^ ..^v be between thofc cbieiff"

and thoije thatarc poor. I peoiembec ^ ^ !^ of one, that coming into ap^Iaoewhere wfs 10^ of Skuls^ and among pthert he hewd chit 4^ 4iiderx^ttl lay there^ h« defines lofaMnr^v^ man which wak Mtxmigrf Sku^. £iith!^!Atff yofiderSkoIthat hath hollow eyei^'iaieh fae^^ man^ M Skuls hath this^ I faith the man^ \^m\ Oilier/tooi there is no difference becweei)«|b 4}2iier/Sknl,and otheriSkbls> Death tt^^^^^l iatne*^. Youthat are rich and above 6^^<^).^1 Tiouc Heafics ire ready to be pi^iff*^^ \« Urbile what diiFecence will thete be 1^1

■ - ' - '—■— — — - • " .

\srbody and you ? may' bethlis diiFer:enc-wilJ ~" " * poor man if he dies, he kath not for fomany Talents^andyoudie ccalertcs, aiid you have all chem but conffder pjf chis^whac you wit be taken from you, and tbac vrilX oEPrideinrcfpefit of yourtiatu-

'<iu will be in, Confider this^ ^^Jbefore the great judgment ^>f you that are her^-j^^ you ^and naked before the dreadful jtG od^ to. receive your dteadfiil .latfoeveryoil have done in rhir Ffcfli. ^u hadnedd to Watk humbly before theL^rd ^ -^^'/jpofidtringwliatyoulharbe'brought under, to ftana naked beforehjm, andgiveau account of al your waiefs \ whatever you are proud ofyou muft give account of it before'God^ ot alt your Grace, how you have ufed it» Now you that want matter of medkarion, and wanCMratter of Prayer, when you go taPrayer^ you would fain gaand humble your heart, andyou would ga and meditate^ and you cannot meditate,, youundj^^ur chougjits^yery barren^ thefe things that have been here fpokena may befome kiudof lupply toyoufor medkatioiij anatohelp you m Prayer to humble your klves thefe, and bring your ipirics Low, caft but youc thoughts upon thefc feveral heads ^ Whac was I \ Whac wa? 1 in my natural eftate \ What I might have befen if God Rad taken advantage of me, h^W he. might have taken me in the A^ of iin, at fticb a cirre, in &di a place, and if he had taken nie, what had become of ]SietheEt> And their, whac a great Idbal of trouble ^k was to Heaveft and £arth to redeem my feul: !andwhai: am I yec^u ai the facultie&of my ioul, an<

Krnixa * * • .nembtr

THE

» « •

FOURTH BOOK-

VIZ.

The only ready Way tp Heaven,

• • • •

Matth. II. 30. y\ -

For .my Tottk k eafit, mi n^ SfurJkn «r light.

< ^

^

CHAP, cxxxm.

t"

>j

#if ##:#4# T) ii BOW we come to the laft yeffcj ♦♦•^♦♦♦♦' <For *> Td^ k eapBy and my burden

{♦ A SZ ir/igbr. Here we havt the Reafon» 18^ •**♦# atiaE|icouraMit\enc.i^eKeafoawhy ♦*4Mf♦♦» we (Iv6ulrf fli\e cHe't^oke of Chrift ♦^♦•♦♦* npoikU9, andf the encouragement to [cake ic5 becaufe it n eafie and his Burden is Ight.

^**^'

«v ' ■■ ..wa -

m-9at^>m^

^ 1 I

THjffirii iity^.^QfiiaitmtA

A

before, J^arn ofnie, fer I 091 ^eek,^indLM^^ in j hearty ahd.mjr xo^isaflacn, Lav as i am, ol a gentle dirpoftdon, asIaniMeekffoyoaihall find my Yoke, my Yoke is ¥ery gi$ale» y:cm ftall find no cigidncCs, i^p harAniQCs^, no hardtiek m ' in my Yoke,ibfc iufa^ me^pgof tlie Xrok» ;• ^ my iW ^ ^^%<M^ ^ ^Hr4en ktighk ^M may |>ea Ybke and teem cohe i^eavy to yirti, fawctfea Yoke iseafte; but ic may be a burden, wel^ificdea^fciuv den k u^lijght, the word is S^trnWe ^#» it is a very (^ngexhing pbac it (koulH^ « bttodbn^ and yet? iighcjit may be>bu^dfnj:o fisftdiidblfi^dyttmly beln fome re^'pefts bUcdcnfot^emaiiy wates;. I. but when you have taken it upon you>. you will 6aA it lighc. Now the wojrd tranflved here . Li^^ k is talceiifromtbe ligh?n«fo a«d ability, of. Sittgs, of tbofe Creatures tlutarje verf fwifci and agitC and himble, and li^t m dx^ mmQ% from thence the Word comes.

^y^irdenUli^t^ Tbemeanuig inxbe 4>rig{* ! nal is chisi it is fudi a light burden asjuaoiiuiy kave it up'onl&im, and dance with tc, leap and dance, have joy, and delight with this burden updn* their back? i other burdens preflieth dpwn, makes a-bim go heavily^ but thi« bnrdm ii fo lighc, cfaKc« tlfofi cbat have it on^ K mfkets ckev iManriiAhc and' ea-^ tie, chat chey c^a ^, »Rd rifttt^Md mAct- with chls burd^ upon dieaa^ th«ci|th£vordin^cb« 6ri* ginaU, we have DOT a word m cka.Snf^tfli to ex* prefsitchus, tt^cl^wQr4tlMty«likarriein iV^i 11^5. hath fome likfpc^f coith;*: tliaUL Ghrift meaw* Jtaa ta yfur VjHifb^ Viftfw^ and » VirMe ^cpphdg^

i<Pi^^Me0j9oiUmtfk aBd fp fluleipliM

I

>•'

4

j!

}^

here, you fluiU find tfaem but light burdens, all chat I require of you ro do fli&U be eafie, and all chac I require ot yoa to fuffer fliall be li^r. Sotbac from hence we have chts Point of Dofttme, for likal not handle chcA afiinder, but put chem both together* •

•

CHAP. cxxxniL-

Doft. TZ?e way of the (jc^l tbaf bringf fa ^aven^ if an eaf$e way. TChk confirmeiaria eTCplained itk

Six particulars.

' ' ' . *

' DOCT..

T^HatPphatfoeverJ^jf^ Cbrifi re^fuitesofuiy either inddHgorinfiijferinji^ it k.n^ery eaficy and we--I fj li^j The way of the Gofpel that brings to Heaven is an ealie way:.That is the Point. And when we nameit^ Ifuppoieic will fecmoneoftheficangeii: points that ever was preathed or that you haVe heard* of: Thit the way of thcGofpel to brittg Pebple to Heaven^ is an^alie way, itJeems contrary co othct Sctipttircs^ Stnve to enter,in at tbefirrat^bt Qate^ forfirqi^Jt "if the Qatey and.narrow is. the way that, leddftbhfei andfepcfiberebeihii(^ndit^[9.p^ ller^tjrt us, th* way co Heaven b a Very difficult: V(^ay> anAmaitytimeis k is made an evidence ef men. that are but parniil,.andhave{iot the t>ower of God<^ 4inc& in tfaeti^j' that they iindf6 mudieale iu their -«ray \ lluppofc rbefc y bu have- heard of. Well, [before we have dbncf Vith the Poiiic, we Aall re-|cont:ile riStheiethiags, only for the ptefeuc iieeihg;|^

TheMtjffC^fikeafU.

they ace che woids o£ Chrifty^we muftycild cbcm co have a cruch in chem: That the Yoke, of Chrift whatever k is th^c C|u:ift wouU have us tubmk uiito, it is e;a(ie>. whatever Hurdeo he woQid have us bear in this world, itlsalighj Burdeo : Let all' thole chat are continually complaining of the dii-culties that lie in the waies of Godlmefs cake no tice of this Point, many there ate, that make ic their Religion td he continually complaining ot difficulties that there are in Gods waies, as it by that they would (hew that they faw fomewhac, and felt fomewhat more thaa others did, and are never in waies of cbankfgiving, or in waies.of re;oy cing, but^alwaies complaining of the waies of Ga<^ and I what difficulties they find in them, let cheiu take notice, that whatever thy thoughts have been here-j tofore, or what thy Speeches have been abou:

them, yet JefusChrifthimfelffaith, that hk To% ^pseafiey znd oi his Vurden that it is light.

Now therefore. Fir ft 1 ftiall confirm it by Scrip-tures> and then come to branch it into feveral par-ticuhrs for the opening of it.

Fof Saiptures, take thefe three, the firft is in «Ppir. ii9-44>4S* S^JhaUIl^thyLtu^ continually fore^erandever9 analv^vpa\atlihertjy forlfte^ thy ^receptr. the Soul that doth truly feek Gods precepts, to be under the command of the precepcs of God, fuch a.one w,alks at liberty, never liach fo much tiberiy as at that time when he fbekt Gods

.precepts xou may think that to beiuder the! command of the word, and efpecially that in fee-*

[king the commands of the Lord| }t wiU bring youl

^inco bondage: There is no uich'liberty m the!

' world as being under the command of God, and 1 feeking the commands pf the word« . And cfaien ia >

Tkel&i^9f€l>jriftk«afie:

W9

<Pf^. I J. 19. Jhe^ay^fhejli^tbfuU U 4i a hedg of Tbornr, tbic is» rherci$ a^Qat dealof 4iffitulcy itv , ^be jKf^ iiCcfae &»ch£ul, nioiMr tMt i^* an ^^j^elkiiedi' pb he waies of eke tfochfoU, 9ist fkevtpoy^/tfse rigli^ teo^sif flamy rfajere isnofudi ^U^culty ia hk way^ ^righteous maus way to Heaven ic is a plain Ivay, |Si p&m pAtlli, JusJn^y gp in ic wic&^a^^, ic is Dot a n^ ^4^ wfiy^ ji:ib>nocaftoiiy way^, arhMAy way, but it uapi^io,w#iy,chiacA ^laamayge^eaiie there* Now ity^Qfkhf walking tfiauy piacc from Tb«^ to Town, ilyPWi^lk ki« ^plftce wlie];e is plain way in tb« ifif Ids, If if eafie^ail cimiriiiicv tuowyou go cp the iCity^andyou waik iniii\efiel4s,ici^ piain^it i^eafte^ t>ijjC wJiien y^v coiBf upoa ftones, ic ismof e dificylc, po It is berej, ^beway.aftbe ^i^tepus h -plain^ riie FIghfcpusibiiveipUinp4tbtoweavcR^ but che wicr |cQdcJiey9i?f i||^ tibeilpfios, xhey are4)pon rhe ^vcty when one comes upon the ftones^ and it l»e i^^.^M^j ttoiis Jmott dtiiculfr^^Bi^ ^ W>; 0/1! r^ifSaii^nefi df plaijiL And okeie is ooe Scripqur^ tm^ef&(Mr^b^e(bjaDtbeIe, AirdxbatiS) in i-fohn 5.5^ ^\4i>i$xCimmandm'Bms ai^e "not gine'^^ (he fOixttfi^T^^s. f^ GiSxd:ibastcym ^ievjQu£Mf« {in them; jthere is nothing in God? Conuiia»dmedt« t^ b&ikt p^i^:%s^gili€^^Kj».%^9/tAom''So^\. It H laid in )th^ Scr ipcm^ ^h»Qpk delighlfmQtta^ie^fei^eChilr ^renof^Meriy certainly, there is.nothing chat God f ^fll^^c; ojFdbiwrllhyanafi(]^ifari(fe(b i^' arlfifht that f^ ,gr;cM« xho^i icjoibn .yon 4itt(fcf ^^ dil^ or a F^j^^i )rM^i]^otte^iikao£dieaUo^'til piay grieve them, now. Chrift hath lb tendef regard (into you that are the Servants of Gpd, chat he will freqiiire poching of you ch^t wil grieve you^and ther-j^ore if nothing be grievous in Gods Comrrand-m^^^fij^ely his Yoke is eaiie> a^d his Burden is lUght. " '

But now for the opening of this Point ( fpr there

mnSeuca if the tdjmfi 4 Chnfis Mt. dfi

« J

CHAP. CXXXV-

SMT^Bi^iience/o/r&c /(7rwer VoHrine in the lajl Chapter, i • VecM^e «&e ii>(7rii tbai injoytu tbefi urates k Svoeet. z. ACjra^tom SauUduntj hk

\ VutieshkprivHedges. s^He vpoald rather cami under any other burden, than caft off' the ibke of ;^ Cbrifi. 4* ^ecoMfeCbrijiv^bofe^fo^eU k] 1$ <jentle*s . 7{ei}er any trfdy that put their nec^un-1 der tl^k To^, would unUiwlyrta\^ it out again.] 6^ l*e nSxperienCe of aUibeSaints pfGodtfroT^e)

,; the'<Poirit. '^ ^- ^

FOr the lirft then : The Evidences thic do dc-moiiftrate^ chac cercainly the waics of God are! eafie.aadhUBttfdefi is very It^c udco thofe that have iindeediubmuced their hecks unco the Yok6 ofJefii^Chrifti. '

• • ^Bmidence x.

>FiiAv' iTIiefifftEvideRceis th's: STmrdy <S^ds waies ate 'dafi^ vn*^jphem, for there is none that is itrtslV Gractoiftsi but they actounr the word of God [tlikt>4oth reouire them to walk in thofe Wales, Very ;fitdSt4inco tMiii,^ and they prize it highly, now; it f he^wc^e diftculf y and H hai: Anefs in <7Dds waTl^s, eorrahtiyvthcifgb the word of God rtay be artrttrii-Wd^^^ilft tfttd^i^kceoiis, ytfc it t^cWd i\ot brftirect s^coAfertiibU^nto Che Soiih but there is nb4

S^iilC€i^th p^nep4€hrifi7^f^

it is a glorious way, now that which a man accountsi hisl?nvilcdg,ahdDij|ni«y,8t.Glft:y,char nauft needs] be eaiie, theic fuflrering#a&ively and paffively,] (P4^ CQUbc^ fw.: toff^ti^s Gldriou's,: zxxSk'^ofes [cfiM^Mhis fofft|}H^g^itiOfe.c(Muthciri)cfads of >G^j^^ l$l§!^ tlM^jy on hi^ g^vc* iioto.y OH w\ iz^uck. tioid. .ast^ou^vaottrU i^^fr^fyi cflfe wejgbcjef ^he hagy^ (ho tigb^ i Lc«A w.^bld y C)W>ea(^bey y$u>\raDUbc€l^ thQ^ binr^j! V^I'o:mlU2l;i(^ im>f e I'^ottor^ by To nmca rbii raoire

ftMty Hfib Witi%j!y^be «^&id^0A3nrnttiribeir^^^ ty ca^na^ hearts thini^ they muft de fucbr^gbiid

tW^^sy 4a4ittfe^ydVtf9i;;{llWa^ p^diftvamt^o M c^H.eOv;$4\4^be£«foi!:0^hey |qfc^ K:|ie|b£«be»)i9^ 1

hpdiQC^il DO(ijdatoHr) Iftmft dp'r:hi;9^ bwistir^OTkai V9(i^%i i^i^y wOEfH ciuuf ai !^MM of GtdrdofIk irwa^ [

^r^^ ber'COKftpds .^ges > i&OiaB^HyipQeirJtfi irtijr:

chwe it rjceWing conciOittUy wJhIq wo^Wil.MrpBkliigi S»i(hChriftin>fe* i!7* 4k V^^herlkamfifi^eitM ppifrk^^^^^g^^^^^^^ : Sji'thipjepy Mrock iifh^ tMFa^horfet G*mjMI wpopi. Chrift d^j4coi|nt it co^bf aGifcf|o»ri*f Fathei:,i!aB4fotfe€riWf>rk that CbiJiftXecs us iipou,i£we btye c^he Spitic ot Cbrift » us,iW9wilciHU)£icaGt£c/Eomj€riitChFift» Ckirlft do^b^give it, fiidthis (>y tbeway^ wqu14 b* 9 ipcK^lk Ev^a^bnx'pf crue(^ftcf iq^rhQbeadbCJ^^ t^^ib»U430i»cQ<)4i.w^te«y«iyil(^ as^well v ^)(iies«Xure]iy.bailtcrae€pGacey tm}y c^ wre ea&e thyjh .ittiwy i*:ft:lvikdgeta» WPlMDBiicJ,thaM« the fecond» ...

««J

I ... , ^

* r •

^Evidence 4.

1 1 I w

Fopctfaly r It h an eiiie Yok6 cercainl)r, for ic is

Chriftsrrpke^ kmiiftiieedjrbeaftfte, becaufe k it

/Chtifts^ andthattxpoa&hel9tvra grounds;

' Firft: ChriftMmfelfit^^^emle^ andSweA^ and

L6vely\Ciitifthim£elf haclnio Rigidneft, hoSowr-

nefsin htta cowards Feople; asyouhetrdatlarge

#hen we opened the Meeknefs and LoWlioeis of

Cbtitt, tiow if Ghrift be meek and lowly, he lovet

no bitternefs'atidrigtdilefs. If i had to deal with

a matr tb^t I were fure had all the Meeknef^^ and

al^heLove ahdall the Genclenefy in him of all

thi^men in the^orld that ever livedo put all theirs

Meektietsj and Gehtlenefs^ ^ and Sweetness together

iatdbnemany and I were fure I fliould never bavej

any Yoke upon merbut what that man fliould lay

uponme, truly, I would nerer fear any rigidneft.

Onemaniiath Meeknefs and Genclenefs^ i,but he.

jfaath Rigidnefs toO| and another man hach one drop^'

'andanocher another db:ot>5 I but put all thefe into

one^aodXurej^y.t^at man hatha ^reat deal of Meek-

nefs, now Jeui^Ghrift hath all lii him, andifitbe

his Ydfce, then it muft necd^ be eaifie. • ^ I,

Aiid^eicbndly; C onlider w^t was/ chd* end of*

Ghtiib^bmfiig into rKfe worfd; Ifte^ cfid tif Jeiw-j

Ghrlffs^toraing into the world Was thir, 3 he fiwi

poorwrecchedman> thathe wasundera Biirdenof i

fill atid miferyi,'-and he was contenttaxomeand'!

c^^theif^hatwesjQpohkimi an:d d&4^rtfa(it foula

£p6ta ^lni> ahdtin^dbCe} ana mifeify^^li^^nipiidcinu'

c«^lib WtMrld'tpimppfe I^oi; Ybkl$»;^ w^iirt^wbrld^o'brif^the mtecy ^£^l:he Father^ to* brin^ Iht treafcre^pfthefiches of thelPather into' *^ :he'W^H^^abdwas^ak>iiited%y t^Mi^Facher^^b^^^^ .!

uidj "d^t^fieUight'^i^^^im ftifMd^te^^oi^appiwi^; '.

^Jav ami. J

IJU.B* that cDi^lA.itifkxHf y^liie «£ ^t^rift wttetj Chen it is, they w«aiU.l>^drie^ftQO>: QPtlttn^fhar Chrift requires when they are chenifeives and un-deiftaodthings. IciiiCruck.']gA^i^amly) and when they do not underftand things, and in tune of temp* cation, thai tbfey ni4y dty'^ochqrwif^ .biK: take a

Qdfxatulttoder^aiMlichechiB^ and^l)9i? M^%n?vQr ugi thak foald wifliibii n6<}k;]9i)&«f |^M}(<^^ wUh iccafierithedicis. It is ciiK«i»:^^9y*l>f9l^ i^ay l».wje«ry of faimfrlf, becouff. .M (4n9f>i;. bowr* *be iwkef^ Christ as Iw ip«i»l'dd^l»)i: fa« iiMievcjri^fBfy >£<:hKifl« yedcfcy JhiD inJt)r>Q wreVT: «2fife* .fiPJ^upti* msioffhist liebcitbac: Miulerf h^'§F<?p, b^^fMlft tha ^<rict:as:hft^0u)4doi. Intf b4 VW<t-n?^'h^vc thf (okeiieistiiciticis, T|lAr>opechacis6o<Uy>chpiigh M!fe:tvftak> y<a»'#tli lay» icisccHe, they that ace lr.ong!viLnoc3v>]'lli:;ic \t^:\fmK^f^.,t\iaf are inf^alc

faryniay.itctiicotififlQr is t-^s,: m gt^f;\<m bp^^'bc r«atl<ibegkdf^<Jbia>R9fmor9 %eRglii| tq go un4cf «|idfts-3M>^e«a<9ve Q<m|0rfal>fy-« ^ h« - WKwld aoe mneChciA^^okb I^i; .()i|K4$> tMj? M ao dofy thj^c: ;MnAt«3U^jo£k)g||»ieq^bfp«fi(th|K i(. V(#d.<t^

3«ou5:afiehve«ife.:itlYfliir/ fihK:.yqft iiw44' (>i?^ eodfroii^iA>kthroD(s*itbp wjfeol^oqk 9I Qpd,

idby«aiflnlifiikdk (»4flehff!S^^Ft^ ,^4ibefe.i>a aniridi^renc«po»ltiHwefij»<an;SJjf)0£i?i!5e, vtff,^.

idiioBs;a{ati4i .an HSp^ut^iVWl^^P^o t^is^jo*, fia^ iMaiilitc>faid0Q^c}vs« ^itftnjV}f^l:3i-l¥#a, skidtSirhirMc i»it||^ii«ndi 1<%9.X||9C. 7^M^ ool]^ mIo ifdtai(aiMftfMMir.eft^/i9«i ,lwr |^p6dj,Y<hufor rsncbottrfc^ntn o^im> i^«$iy^jAch^(^ \^ if;I ^§4:

•«^iWUI»e¥fr«Ji«\tf' 4il»a^b!»M»*ii .tJo-'gBjyapHs.

" • faith;

I

'differences UtUfetntht eafe rfa Hypocrite ^c, 6^^

tilirne unto chy reft,lec there be never fuch commo-ftioiwitr the world,, and troubles and ftirs in the World! yet I can retire to God, and I can bJcfs ray felf in God, andblefs God in what I iBJoy, when I can fay as in the prefcnce of.God to ray foul, O my Soul, return to thy reft, I never hadXiich reft •and quiet in any waies as I find in thefe. Surely thcXe Six things do evidence the truth/that his yoke iseafy, and his burden light.

CHAP- CXXXVL

Hbe Second ^Particular, memionedy Chap* i^.Is opened inti»o differences betoveen a Carnal hearty andaQracioufSoul^ intbewaiefof^od^t The Vypocrite findf eafe in the v^aies of (jod and Sin how. 2. The Hypocrite hatbfome eafe^ because be \ mifiai\f the Jbkg of ChriftyContenting himfelfmtb \ tbeot4hx>drdjformeof(jodlinefSy bmtheb meevers eafe comes from ti?e pother of if. , ♦

BUt now many carnal hearts, they think it eafic; Gracious hearts may think this point at firft hearing veify ftringe,but carnal hearts they think, I, we like this point wel enough, for men keep fuch a do.aud make the waies of God fo difficult^togoon iu ■afkireway, that iseafy, bucco be put to fo much urouble and pains, there muft be Sudi praying, and humbling, and fuch ftrift keeping of the Sabbaths, this is that difttitbs; nOw becaufe civil men, they find eafe as well as carnal hearts^, that will be the bexc thing, for Indeed, I was loth to fpeak fo much of the eatinefs of the waies of Chrift without ihew ^g the difference between fhereft; and eafe of a v^rt^alheartorah Hipocrite« tndr a:'tri](e Gracious

Prmce, and hath a great dealc of Honor and re-fpeft,.and gained very nmthj and afterwards «hii| manlhouiacometo beailavein the Gallies, Oh,l how burdcnfom would this be to him lipou this' ground, bec^feheonce knew a better fervice, he knewwhatitw^stoiervefuch a Prince, that was a gC^apus Prince^and loved him and delighted in him, ahtTieqnired rtpching of him but thar that was veiry fultabletd him, now if fuch a one c^mes to (he Gaily, it will be very greivons. Truly thus it is, a true Gracious heart, that hath been acquainted with the yoke o^hrift, if at any time he is overcome with any corruption, with any fm, he is like one inth^GalIy,Ob^thisfoul contiders, I am in a different way from what I was wont to be, I waj wo&c to be in the lervice of Jefus Chrift, and my heartliadfouliatisfyini; contentments while I was there, but O what a difference is therein this work? .here rs a bafe drudgery in comparifon of what X was wont to have. Oh, the fweet communioa 1 had with | J^usiChrift while my heart fceptclofe to him, but! now,now tarn taking in kennells^ and rowtne hr Gallies^ Oh f wretched man that t am^ wb& fhal udi-Afcr mfrofn thif bUrderi / 'now this is a widei,) biroad difference, between the cafmefs of the yoke of thrift to btleand to the other, one finds a great deal of^^feinitheyoke,biittheodiejfinds allone^ifhe goes amphgftcomnatty that are vaine, and Height, and prophane',dnd ^n<iihe comes to hear the word cg^iioftcciivt tli^«acnament., alraoft all'one; 'jriidirideedViftherebe [iny'diflferciicej'his gfeatcft ^^lehii^thacroffin •^'he'liath erffehi the duties of ;;e-l^gtoil,'* in performirifii duiies, but his gripafeft eafc-is, in the bth^r way y 1 but now, the eaf6 <>f a Saint is ttrcB a^'<i'nti6t ftahd ^vith the eafe i^f fin, a child of ^odcitt b'ea're the yoke of (Shrift- w'ith eafe, but he

Itfiinnot beare the yoke of fin, it is death to % ia himl J

Hypfcriie coda ^a^tr:

wcAildbe very girievous tp a camiill hcarc to put ic felf under the ^idcuallafts of Relijgioa^ to put iC ftl( udder cheoutwardaftspf.Religiooihat keaiie> buttofuck felf upon the iuwardafts ofJletigion, they would find that to be fbmwhat indeed. For one that hath learned a Prayer, to go and fay ie OTcr, and read k in a Book: w£ac an eafte patter isrthat pare of Keligibn7iox a man ia the niorniag and evenii^, to go and turn overtwa or chreeLeayeS)^ andihakehimfelfandgoaway, and .^faen cbiere is Religion for all that day. But no^7 if you would fet your felves to the power of Godli-neftinFrayer, that is^. when yoti come to. Fray^r^: ro mfdkate what an Iniinke^ and:Gloriousy.and-jBceihail God yottiiave to deal wkhall in Prayer^ I 4un nowxomin^ to tender up thaeiiicih refpedt chat I ^mt to the infinite God, that which the Creature <sws to^ninfinite Creator^owIamxoniing to open ;fny^8oid to God, to feaitch out all the corruptionc'

por my btort^ .,and I am iitKwrcoming to bewail them intheprefenceof the infinite God,.4mdto fee my. Jelf b^re the Lbr4, , as inMiiy felf a cond«ined :C^eatarel>lefoceaninfinitfiiTudg,: lam coftiing now cbtplcsd£W]^h^od.^or iny h|ej; ixmiss^StHA^wtny

•jecern4Ucieftat7«vi am ntiwino^ni^g^co .ehgage.my

r 8oui COGbd» that as evertl ea:pe&meficjr ia cbc day €>f Chrift> folam writing^tD give:up my felf to

! Gad;, hem is fome power of GodlihefsTathii, now i W3ouIdfa&r9ney ou put your ij^vesJto ihif diviae eafe^

t cbe mote a Gracious iiiearc.doth thi$,^ che J3K>;;e eafe

'iie bath inPrayer^ a&Iwall appeal to you; Taikf i camsU heart;^ fuch a one thhite iiemiw ptay^ and

>jra .he* comes in the mcHfning^ andipQaks a fe\v wbrdv fuch words asvher wa^ WQrid to do-, taod £uch words .as* miiy; be hb batb beard>-sUbir men fpr^k.whcn m; joyns; with; others in ivnfec. aadheJiears iome cxor^ons \a .praver

Hyfcrtte and Bekeyer.

eftace depends, sind fo to ftnftifie the name of God inbis#ord, aodnoccodaretocafl: off any crurh, knowing that your Soul may lie upon chac very cruth) and CO drink in the wor4 of God iu every*, ching chac is revealed according CO Gods mind, this will be a very hard ching, you vrill complain* of almoft an intolerable Burden, fiuc now.a gracicms hearc finds more eafe^ when it Sanftifies God in the power of Godlinels in hearing ch^ word, chanin a formall Duty. Alasl whenfucha one comes in a formall way, and coes away and gees nothing, fuch a one is troubled at fuch a Sermon, ic beings more Burden and grief ro fuch a hearc> co come to che word and net find profit bv rhejword, chan any other thing can do> alnioft nothing can be more dif* ficult than this. You find no di^erence, you come ' to the word and you get nothing) and you go away with as much comfort as at other times, it is as eaiie CO you i but now a Gracidus heart cannot find eafe except he finds Chrift in the Duty, buc you can find eafe in holy Duties chough you never find Jefus Cbrift in holy Duties ^ I ajppeal to you^ if this thing God would foe pleafed to iectle upon the hearts of Men find Women, it might be a very great fetcXe-menc to their hearcs^ you. perform holy Ducios, Whac is the eafe in holv Duties t meerly the perf formaoceofcheDuty, out now'if your cafe were chat which isthe caie of :a true GrattoUs liearr, ic com^s from the meeting with Jefus Cbriftwholy 15utiesv

Aiid ic) foi'the Sabborfcrj howeafie^ic co keep theSibboth^ todoas themoft, k is eafie,. Wliy ? ]g^aufe you do not now wc^k iii your calling as O"' thct da't^s yoii^lo^and yoapue on y our beft cioaths, and come anid: meet with yOM NeighbcMrs, aod.fo yeu ^ome to' Ciiurch and home again, and JiaTe ijUi^#»#^r^ fic v«dir!Ta))tes chan other daies« and

HyfQcriUMid^flftyir; -..x , 657

•I

Tefus Qirift m the Sacrament, no engaging his Soul i co<jod>no rcnewiug his Covenant with God as 1 he<odks D^ revive th^ Se«A ^f *<zods; Cor^naoc witKhimj'nofuchthTngs. Biifhow a Graciouslieafc cannot find eaf(^.4ii taking the Sacrunent, except it findChrid;, the'eafelt hath In the Sacrament, it iriivjfffqpaiingthejSoirt for <:omaaraioniwith. Ju^s <icUi,. it i» in thp e?c<^cjfe .of |?a»fh j^nd^cp^ptiifice, t^t;f^P$!k\t)xi%<TS.cxcA^, aR4 th^ n^oi:e|l,cfen-cance exercifed^i the ipo(e che, l\^ct is- broken in the Saaament, the more ea£&aiaianiiat4> :«n(ithe more he gets his heart engaged to |pod in the Sacra-pjfiRf, an(i the wpw ^\^\K Ft 0/iyf.«^« ««>Ktiinr

s^cfsupeptiai^ d9(e|iifaQ!i;^*if ^^fiodiUy irtJibfa

Andindee4,i;his l9m)fp^a(i9g.nfK>A» if4tg{ie«tMl point o( Religion £9r;tbflh^}puigpfyw€9ikiil)wi,'

ke&ame 8c 4>^oruiAHpfiyjwr.^Wt)li& jl^lh^fdM ii|»4b€tweeiivlJo4aii^y-9Hr.Swlv<«»i«ftyi i*i«j|<H! kBftwV W^af.ic/iy« 4oV,P»j^l^kafoI[jptogitb«M i ^^[eV>'y.oui;Spi;is« wbet|^ icf>d rb«l>4Cftex«n)iittJ i ^«cfotfuance d£ tfaevi, j9r/^e.£pi|i<jiHU p»£oBiU«eet|: Qfjihen% is thfppw o| fjc^Uppfsrto rimnr^bift h«flKi3W«i^» fQtSh^ fl^%tf/iF pf if^ffsr^ianwv jfccisfie

Sy-thieht,. and^yiM/i4f»«fii9ln6f 4f in .thtttu ^diu is the liecondnote of difference,. Jif^vs^. iste^eaJo a cacna}l.i\efitc^Ev4« u^che,.waiot i^ God^ :a^ the

• ;nn -li'.'.-i qofsjl h:iJD r. ..iQ vI'»d.r:iol:r9q nt-j' r .r.il.'.jyrjvbfii r::il v. .:»a m !'.!.*;-.ifWdK);/?!

:. .1: "• J./.' -''it; c-.ri'',!-. ;''n

thi

-^ l

,<. .c*

o 4

^i.

!1 L-^

^ •

■ite .« •aar*>w"

ifif^SfWAT^

fhdirfiniw aAdcfafyrhave' mart xpiiet itn tfaem,!^.

As fiirft b]r rhit aicaiit fometimes their cariupc^dn: ft&dfoishiddeh, t: ycuthftt have marny ilervansisj ilmtauimughca«M|)me, ttwfwiMbc^viryiMww^' in goodfiMngy^ airdgo cd S^rinens^ and Prayer and chelike^ thac ^hey migin hide nuch of tbeir fmj) chac rh^ might roc be ittlpe&ed co be fuch amt fucfay.tberefojKrechey'pcFfcriD Buciet. of AelktoAi amtnov theie DttCietmuftiieeUa boc very eatfe %o |;diem: Aiidtok4swirbiaaxiy Hypacriccfrthat^go I beyond ciiviU mcil^atidthe unties of Religita!Cbac [chiuchey perfonih ace more than ciTill.aleB.do« they will noc only cofloe to Chacch^ bocf^em jto be jaffe&ed, not.only be exceiidfed in the ordioary Dnttei, bw sn'e3irrA0i:dinary4 Falling MoiBuy^t^ . not only come to hear the vocd>. bat ceneac ic ( in

their Familiei_afteiwards^ not only pray htare^ buc

^

^ ccfs^ thfeir cdrrttpcicniyro cover their vd?y .fikfaincif)

pray in their Familiefj andClofett^ yec.£6» as to ccnrcr thfeircdrrttpcicniyrocover r"^' /•.. • .n

now chefe Duties ace very eafie*

Or Secondly^ which is^amore dole w4y» Be-

caute it fatisfiea their ConfcienMi, their Confcieii*

^«es would noc be ac ^ietexoepcchey did fonthing,

tf Man and Wooiao chat walks in a cacnaU wmy,

;iteich|itfaa vile^cici a fenfoall fpidc in ihia tijt^

iftantwsy aadcourfe, iffucha one (hoiiUI hoc do

fome good ching, having fome enlighcsninK. of

smi&d^hisConfdenee beingTomwbac awakeMdraitd

Ikicredy heconldndc/beat^Biecif he.did iifit;aioflir

aA4 Chen pray, ^aiid BO w and cheii coinit t0fhe^

; word^ and defire Sactaments, bis CksfaaiMc

wouldfiyinhis face, and would not be at tiKiefy

now having many fectec cocrof cions that hr n ftoch.

toptttwlm^ heiicbntentcoA^fomthii^ t6ca3ie,|

aB«oh^«nd read a Ghaptce^ aiid>g6 dntb hiaClo-

:__ g a _ fet-

I

' uTe^ then, I Hsd rife in my fiHriKrfince t bctim llfctmjrfelftofolloflrGodmdccdin his Ordinan ' cesjind hive Fu'd cotnmunton with God ii\ his Ordi' fiancet,1 thaiiU'^od I can faa:ve no ti(i:iii_ my fln^cha I though iby corruptions fartiedlaEs pvprfoihe me jyet by'the performance'of holy btiiiesl find i 'makes my. cprrupcron? inore bu/'den^ipfe'fo'ice ' andGodtHic'ftnowsmy heart kboWs^his, it ^ oi) delke thit I miyiiEVer find eafe iq ahy Tin^lt 'Sviy and 1 lo*i*^U (hi^aies df <36ii t3«rtf/befa^t^^ thej wtUwot fct^be«i: c[Qrec^in'^fc*Wifes ^ifiqaT,' Aiit this is'tfte resfoft thai yofirhat c6rte tbf tji^ if6ft of God, many times, you iear .raaay thing: that you like welli And you loverheHi^cI, but be-caufeihey'-<tif<^ietyoHt tbi4v>tr*insi4hdv6u eii)' noeta^^iHiiyyouffihfnll-'way^'li^eretoVpy'^u aihoin^4nijyou"wilrioc"cdrive to hear tne Word Oh, maBy nieti, chey wo|jId'love Sermonsi, apd lovt to.hnrmthamati,buc only lEqt this one thingjth^i da«y vilWtftl'ec'Phttnbe'a? miltc, ;they tjahho't gc tmtb-quiittlV *rt'fc''»*ifi^t^l^'*i)r ^^''c'i rpeirlicaH h&iritieriftW-r indT^hWWoi'e thdft'S^'rinonstU.at Uc nbcditqUitt-tlieiTiiitihiskirrdj Oli^ they love.there «(;cee4inWy;ic"'i4 ihicIhavc'tibfeEvMiyoiiftaV iiivtf m^ny Womrtij ' ^VrrkiH;:^66^1'c'.48d ocinerj^ \rtiefi**ey'dGhveVDHair-a:5ierrfJ^thirhath-a.^iEai de*l<tfifcarfK,^aiicI(liidtnt'^jrbieffib^s Sijt.'OnJJlojl EiMy e<?mfn^'ead chi^,-indWhat an e^cj^ilent Setmoi was this Tiihdwh Iciiwy'be fiid o %id^f3<M»i?^fi/<

I cnnie, andftahd^'a 'aiTPhileiilWSdftJ coiiM«(ftw>i(ft(^ Uutadd* Llkbl^j^tt

^ *. *- »

^MaL the moce ealc U b»ch W|ieo, indedd it flftth

rSiK$up£omcd|utiM*ndiu>c all, theri it findsl rr^k4 taK vbett it cainei to take Up all, and

wSirpacfia^ ^bcdiwc, xou take this, misz^t JuTK^t^is, a patiial obedience, Mn eafjr

iiittUS

l«> .:.iW<to»iSir«^Wini V .\'\'ino:;-.'ir

lU fb'>4.*'io1 >ii^:/ p

BmcrktMBelielfer.

ttnt co.pray one morfiiiig in: fiis family, but to ptaycverj morning) and every oignt, and CQ ^ on from morn* iiig CO morning, and from day today, and ft oca weeli co^nreek, and fromyeareto ycare^ Ob 1 chilis weari-I fom'y trnly^. we hive no aeafon co grudge Ood any fer* i Ttice all otfr dslet^ but thus' it is viAd\ t carnal lieart #

Sixtly, The eafe that a carnal heart bath, it is in hti reraiiToeftindttey, in ch^ renviflaefs of bis fpiri^ in his moderation that be pleadsf for, tfatrelyes biseafei bni for cbje 6tber» the extenfion of duty^ thathe^ pleadi cot for$ yon (hal baVe a carnal heart pLead for holy du ties^ bpt y^ith moderation^ we muft be moderate, and if we do fomthing that God requires, though we be ooi fo hot an4 fiery as others, 1 hope it is wd enoQgh,dotli not vertue conlift in the middle way ? As I like not the profanenefioffomemen, that are Swearers, and dcun-* kards>& vihoremongers on the one (ide, fo I do not like your precife men on the other fide, fo that bis eafe lyes in the remiflbeA,. in the lukewarnncfs of bis fpirit in holy duties. But now the eafe of a gracious heart lyes in the czaAnefs of his fpirir, to come to the very top of holy duties. It is with a gracious heart, as it is with ma« ny fowls, yon fliall have many fowls that fly, when tbcy are low, they flutter, and it is a trouble to then to

f^eonhighj but v^ben they are aloft, then it is no trou-le to tbem; fo It is with a gracious hearti togee up his beart,i$ fbme tirouble tobim^bnt now when|ie batfc got op his heart, then he is in his element, there be'can fly fwiftlyiwhenbehathgot up into the higheft region, there he gets the moft eafe« It is quite otherWife with a I carnal beait^when he pleads for moderarion,this vemie I of moderation thathe pleads fotyitisnota middleof particioation^tbe middle in which virtu confifts i it is nbt a middle that doth participate oft degree of both the tfOntcaiies^but a denying of the extreams of both, as the [true virtue of liberality confifts not between prodigallky

therefore chofe ducies chac would life up ehe heard I high, rbole are rroubleXom unco him. As now, you flial find in fome beafts^ a korfe chac is a ;ade andcyredjWiigo preccy well inf:mefmoeh way^ bup if be come co the leall rifing of a hill, Oh^ how haDrdl$icf9r fuch a [>eaft co draw } and how reddy i$ be CO ftand ftill \ petbapps, when che' way is dowfl hill he will draw, buc ac no rifiiig ci: up-hil, now ic is bcherwife with a horfe of meccle, you flial find no iUtferenccf bee ween one way 8c jainoiber, nay, he will go beccer up-hill chen dowa hill: Soicis w^chCarnalbearcsperhapsinrome kind.o)^ things chai^maybeiuicableto.cneai/and are^inxoch chey way go apace^buc in chac chac raiTech his fpiric.chac cbatia^upbiU, O69 chac is difficulc, butnowaGod* hrhearc> is lively, and fpiricuaU andjoyfuU and buds ^oft quiec and e^fe when be l:ifechhjgheft»

'. f

Seventhly, A carnal heart, che eafe chac ic bach

in Gods waies. It is all a like af wel one time as at

^ another rime^ it is noc fo wich che Saints, chey have

eafc, buc they do noc find ic all alike whea uadeed

thfy can^be.<;pnft^bc.ia (sods waies, chencbey.fipd

ifonftant eafe^ buc becaofelometimes chey Snh cor-

niptionprevai^ chen indeed che waies of God are di-*

^Giilt> ;niore di^culc chen ac ochkc^mes, wh^b chi^^

||(i4/a xempcaUp^ overcome^ cheir hearts j chey

jgnd f :gr«t'd^i of 4i?i(« chey can-gecKj

flft. bUjf tbif wai.4^poy(^ pauy men tx) be iiaugV»

jwljflo^iOT find.yQUE xpygupcip^^^^ ypu can

i^^f^^fQfSlfhkut^%^^ iiippofe you

h^e,%fm^^^^^ QC>a\>be?A'com-

WWg ^nf Jc^,^or>ay^,bfejvln: Conujv^y^ and yottiifp'fipfaetffcfe^^ ofe; cheL. I,ordr day,

«P^»#4RABtt Wiy«ur fujMiay cloches ( as you cal I

flt^crke and !BeUeyir.

Croubledy^ Oh, then he willfec up6ii hol^ Duties,) ^uc if he be ac«^e and qiuet, he grows more barren, | and more iluggilh, by how much rhe more eafe' lie bach. 1 do not know any one thing, to help you better to examin your own hearts in a great cajTe of Confcience than cbk: How do I know when I have peace and quiet, whether it comes from prefumpci-on,or from true Faith > I blefsGod^ I hay^ hope of Gods mercy, and foi have quiet iQ my Confcience> well^ but now here is the cafe of Confciehce> whether is this quiet that I have in ^y Confcience from the hope I have of Gods mercy, from prefumption in me^ or from true Faith > It concerns every one to get this cafe of Confcience anfwered. Now I know no greater help for the anfwering this cafe of Confcience, than this one thing chat I nave fpoken of. Haft thou quiet and eafe) andhaft thou hope of Gods mercy i and doth that bring thee quiet ^ific be but prefumption^ ic makes thee ^cure> k makes. cheebarten,andflug^iSi: but on the other ikk, if jThou haft eafe and quiet in thy .$pii:it) and thou fin-dieftj that the moie that eafe ana quiet encreafeth, ehe more fruicfuU thou art in all £Ood works, it Hiakes theexhemorea£tive iapd fttrr^g in aU.good works^ this is a figh that it comjcs from.Faith j as you he^d before, agcaciou$ heart hath the more aftivenefsinit the xnote eafe ic hath^ now as'hi^ a£liT6ne£s in goodnefs caufeth eafmefs in his. heart> fo the eafmeiis in his heact: caii£eth aAivencfs in goodntefsjr ther£ is a mutuallpefs in the& tuf 6j.-and indifed this iatter is tbt tpwe, f^^e for, people to exanhtlivchem&lves by, perbiips every one cannot get Up to ihac aAiveaefs of hcarr, but now hath it fhis pdWiiraroon yotu: hearts, that you are moce^ CriHtluU tbani)cfiore f This iacheeafeof a^graqious; ll«<atf«ii«hdodiicx 't v.

■

t

'■■'•' ' . M fathlyJ

Teochly> And then rhe^ laft is ch^s^ Thac the eafe the onehach comes from this, thac all that he doth he preformes in his own ftrengch^ and he doth not lee anv need of 4ny^ farther ftrength cbaa thac which be n^ch m hiflilelelf, to enable him to per* forniDucieisiandfohe finds cafe: As a man fands his Jradr' to be eafie if he trades with his own ftock, add bach nothing but his pwn ftock to trade witfa^ aud trades in no higher things then what him-ijelf can reach untOyWhere^s another ioan^ci^^t muft havec^eflfockspfprher oiento ti;ade wirh^ finds a great' deaL more; trouble that i^ees, his trade requires fBpfc ftpck than his own. It is fp \yith a Gra« ^ cious heart,he fecsUjpon dujty fo^as needs he finds he more (lockthan'his own.his trade is beybndhis own ftrength; but now a GodJy heart when he comes to want ftrength,"he£ercbeth ftrength from. Qh^ift^ he fetchech ftrength fronp the Covenant of Qrace he fetcheth ftrength from the Pit)mife, and when he hath got ftrength f^mChrift^ from the Covenant ofGrace^'fromtherromife Oh^ now hefind« reftr andeafemhisDucyj and you (hall fee the reafon ef ic in the next Point, why the Sants finds difficul**-fi^^ in^ny tyi^es they will think to be trading with Ciheir own ftrength> and their own ftocks, v^enas the things chey tradj^ about is beyopd their own, ftrength^ but naw when they can look higher and fj^a&lnefsinJefusChrift, in the Mediator of the. new €k>vei^ant9 9pd pf his fiilnefs w.e mutt receire. I^race foc Gra^ce, |ndfet<heth ftrfngth from this^, Ohi tbtn.here )s quiet and e^fe, when the Soul' eomes to trade with another ftock. dbferve this^ youwillfinditasce.r(;9ii;i95 (an be, all thofe that, are meer civil 1 People, that find it (oealietogooQi ip thf W^i^s of Qp4i they w^e nevcrienftblc of any.' iamlr'they have of.^iiy more ftreqgththjin their; ^rv^/'iyhereajs'th^''^^ i?f:ChriftiiA hcavrcr. thin t

■ " ■ u. " »

we DCK find Preachers ordinuily fpetkjng fO| thac xheway CO Heaven is difficult and ftratc ^ Uccar«i ^tig CO wheels in Scxipcure« vea^ do we npc find that the People of Goachemfelves complaini chat dieieisa great deal of dificulry in cbe wmles of .66d}- aRdddtfaey noc oftencinies.complain of che iiacdnefsof chem ) Yea^ and what though fome things ma^ bie eafie,: yet fome others are very^hard^ A^yott^Uiayta the Difcipline ofClurift in his Chqrchi: Is chat eafie.i lis not chat hard I and what willyoufa^ CO theifuffefii^s tliat4.Chrift requites of his people^ Doch it not feem very hard \

t •

i Jln^^. Now to clear the point from all thefe dif-ifitttltiesr either what.Ohrift faith of the ftraicnefs. of the way toHeaven^ or what the .Saints o^ God flbd> or whktiaay be ^idiit regard of the Difd* plineof Cfarift in his Church, or what in regard of cbe fufferiog that Chrift requires; notwicMtanding ^allthefe^ yet wehQpe.weuiaUmAke itrleer, chat yepl^isyoHri^fafiei. a^dhbbuvd'enif 1]^^ aad| ^fiirther'we arie toilkew.how ic coi|ps tabc eafie aodl light. 1

Bat fcllco clcer the PQincAomjill thefe 4ifieuU

y.i Fisft.;.Thar^cChrifti Tbattbeway toHei* uTanJuftni&wajr^'i^Xi^ifti^ii&wayf chore n^iiltto |cfiowdingi;indMklnga|;reatd9ilocfalni» ' wi

I ieiittuey HitftralTi.le M i.f«y.ft(iU wiy to otediiu lit but littiffaUf: chttijiw npt JAi.WM Diet, it muft rtcedi be I ftrak in thsic iPpMbeift-on«, in th« eit cein of (he wor Id (be w«y chte Cbcift doch nteoQuoAco comt CO Htt-veft iunaft fWOii 1

ft^em of che men of tibe>.)R^d^«kUlMt;i^OBl|jtfe

ocoundf..

ea/tnep/Mmfi mfm^.

ilQ^fi^ vaiff of fp.ltre eafie^ oocwi^hAfanding) wli4(<vei^cluife^hirai^ cbep»^le of Goid find my chc0i, jm4 fiocwitbfta&diiigaU their cdfih{ylaiiiC4|^ chofe rhfte are fiodly, chey fay^ they find much di^-fioilty IP the WAI9S q£ ReligioQ.

biCW WiWPti^f vhtr Ahafi ceali(y» ic it Ihic ^l^ ima<^ gimicy iitm£Ul(y> when chouloekeft upon aDticy a gce^C'Vray^ff: Oh! chouchinkei|ic4i v^*^h«^rd^ Sw when choucQiucil to k^ thou doft fioc mid it fo hard: l^ppeaUothofe that ace acquainced with che waief €|j<Sod> Hath ic not been io with yoiii that things haYefeemed to be h^d^nd diffictlk a great way off,but when you have coueuiico thefu«^ ventured Mpon theoir you have not found them fo ? Ic is jufi in this cafeior all the worlds like as ic was [wichjt^e women that we read of iii ^Mm^ 16. that went CO the Sepulchre of Ghciity as tlk^ were go-* ingacverfe)* Ol chey w«e very folicicous aboi|C the Stone that was rouled upon the Sepukhre^ WI^q fi^rwl afPM the Stoney hue now when they came to the Sepulchre the Stone was rouled away. So ic is here w nen there are many Ducics to be done^ if 0Uy be youcrv ouC i Oh, ic is very, hard, and how. ihallwebeabietodo fuch arthings fuck a pdor I weak body as I am> how fliall I be able to do it -? but whenyoucome tocheDucy you do hot* lind ic jfos Ifuspofechereareiiiaay> chacac ficft cheti$|ht ic a very diffici^t Thtiy jto beep a waceh ove^ thetr heart/ andtapipay In their Families and Clofecs. and CO keep clofe to (Sodi bucwhen they have come CO the thing, foflttiffie$ when youhavehad n^h^M^ CO pray, when yqtt have cboi^ttscDgo'Jto pa^t^, and you have thoughi; icifopoffiblie iGHtjf om to mAv^ any wo£)(;pf it, btxi when you have cotne co its ^ you-' * . . ' 12 have

|»^»li^W^II——l^»'—■*>"—■■ " —I " —■^—■*—"—^^■•^i

thted[ih'e^Qff)oVmi^

times ic 18 very teifible, and they find a great deaW

of difficultyi aittcK trouble t)f confciencey and ta^

tout at firft, I biit this is but to get thy neekinto the

yoke, thisisnotchedifficaky ofChrifts yokcj butr

It TS the bringing chce under the yoke of Chrift^ ther**

fore let nA chole thai; God is beginning toftir them

in awainCng their Conikriehces^ be offended becaofe.

cliey'finddi^culty^ becaufe they find tb»^ waies erf

Ysod tesrible to them, and confcience terrible to

diein^ andthey find the flaflies of Hell upon theit

fpiHts> ^ be noc^ oiFended beciufe thpu: nuft ntore

trouble novr thcnJbefore, it is but in getting thac

tintuly fpirit Off thme under 'the yokbof Chrift^ if

oncert^ fpirit be fubdued to Jeftxs Cbrift, and

brougiic liinder fai^ yoke^ thou wilt not find it (b

I terrible and it may be the more cercour thou haii

fkow the more Iweecnefs and coipfort, thou,wilt jgnd

afterwards ,

Thirdly-,: Thdu tom]^laiiieft ipf ^ifficfllty thaf

cheii fihdeff i^ ^ods waies,do not therefore coiii<-

plaineof theyoke of Chrift, it may be it is from.

the diftemper oft time owii heart, lio; fromChrifts

yokej -wekhbw tli^t a lighdyoke to one that hath a^

fore nteck, feeme$ to be ve^y grievous. But the fault i|

IS not in the y okei but in the ipreuef;$ ot the aeck^if

the neck were found, and made whol, the yoke

would feem light, foitis with many that profeft

religion,, and it may he have true gracej thcj^findi

rhey6kc!vtryhardT6them> andthey tompliinof

rheyokei and think chat whicti Chhft re(juites of

chem is gtietvous to them^ but truly it is.thfe diftem-.

p<r of thy heart, and the untoundi&eC^ ofi thy ipitit

ctiat makes it fo' if ib be tHy lieact were

butl^&ledy if thy hearc^ere but foimdxthou>v^oul-

frt zTtrm i.ir* Tfnerc thi Ipitit of power, of love

audi

r

keep icoot andttey arcK^d/ k> /^9ft ic pft, rlier^^j

ijiiuch a difcwderlinefs ofipkir^ Md bich (lupvlm-j

^ oufceft o£' fpiric^ diis madcts itttic^ di&OViti wjiere:-)

d^noMT) wneiithoiLarc iu pptform^nce 9| dftfies if

thoncQuIdell be under die yoke of Cboft with a

calme,4]uier Spidt, and c»?ry ic in a tneek way^ Oh I

the fwtecneftchac. thou MTOuldeft €nd chere^ hoif

ttaiiy umei Jullyouha^r<jaM^peK)^le; ci^ac when

chef^lo pray et^chey ^aono^p^y as^bey.woulfl

4o,cUefil chey <veXjand£bH;>nd aire ready co {hink co

^cay no inore,and why fliould chey way ;^ny more)

^ey<ace£odiftulrbed in c^e ^fatfy^ CMy think k is

i^ectdtcAcaft it bffv and diey p(g«& to hay^ bard

hiau];facs of tlie dboy> andi04:hei|r ^ricf are all in a

fteinperand diibrderly wprkiisig prelet/ly, and

^re is cha difficulty^. Wjgiecefis afiocber^ though

[le cannot do whatihc would, yet be ha^than hum-

inle di%ofe.||pg8od»and£h]9ke^i w.i^ \xy apci^her

l^iae, 'Hiay bpiSndnMycon)^ ^h aiiiQt^ tiKpe> ftill

\ i'love theiduty yXfaf law \% gOQd> chf dut v 4$ Mft ^U)id

^ooi^iandehcM^ftooi^tbe of my

fpmcl taiinjtjdaic fiow., yft liysfiie Q^d will come

Hit4inochcr time^ I.wUJidoA>y dw>y« fifA, lea^^ ic C9

|)6bd c^ coctiA rin wh^ ^g|^lf^a(«&h>v «s y <»» bfa,rd be-*

fdtoie, wi(eoch^£iiUMte prithe :HJa^ef^ Uuu; JbearM

Lk9hay(^^if^i;oes on^clllierily^. ,bis yoke is Jjiocla

^griav^/ibQCiif'M'iliAgv this vf9i^ aj^d that way,

'Uindturneirxi>irhis!BdetSi([^chaifi4e> every way^ be

|»milka$.hii$jyake^C]wy€^ rot^i49a> and ^o ic is.in^itb

isiaiu^ iGbniiK%ns> Jc^

l^p^t^ibidbpriciuayolKaba^. inaike^irtjEj^ j

' '^4F%ly^Thiiu: compkiodt an^ <C4Ffl4l ^ >fc*#tti«fefcflfito 4diac the ca&ng ?M*se ^,,

i«W

.itnttWAMMtra^vrntl^ftV \ 1

■feMMMM

• «

■■* ■ ' " ■ ■ I III ■■^■^y—

w, i

1 complirmofayokietobehardy whehii che nfttog ofcheyoke off would te a harder cJiiog then cliej bearing of iof tiierofote che Hebrew, vord (hac ik^ Tiifiesfin, %ifiiiie5 allb lahoi: andccoi^lej dieteit ntbretcottbte«i£ ttlofrftouldeft.cad oflFthc yakc> tbouv^oaideft jindmorediftrefs of £pirir» and more drfficiilCy incaftmgbif the yoke, then to be uodo: theyoke. kief cru^,:«hofechaK be caroal^aiul wicked; dohoefitfdfc^ twifrhouhaftJGrace^ifihCtt ihouldeft ca^^c^^lFcJie 4Utf t^ecaaCeofche dii&culcy chou wouideft (indit htore4ifficuluabcwlchoixtbe ducy:^ <chen i^ perfcMrm ic. As I will inftance to your bwn experieDces, you fiend fofnfcimcs cbat yducheaici aHe- Idih to^come offxo^ P^^K^ ^a iiioriitn^^. or if yofHld^iiy,yoitdo it fleighrlyjaow db not you fiudydarhearcsoiFche hooks al theda^ long after, hare nocyou more trouble ^11 cht day long when yeur'conidence tells :you cbac y u ik9uld go and feek God and prayUN|/>char things are more eafv^ and that ts^a:iiardtbt^, and there* fore you negieft it, now do tiot you find it more di-'ficulttobe wirh out praytf in a^ moruingy then is in all the labour of prayer i compare one day wkh another* and fee which is t)ie eaiyeft. The yoke 11 of Chrift that was upod Damid^ 'might befqqawbat [hardto the flelh 4mt the oPftiag Jm tbefo^ bra^ h/i homry ibetefare in P£aL 51. lfe.ci«c/ to Q$d, to reftore lohmxtbejoy ofhk Satvadnn audtabeak tf^ofe^mes of bijf that tpereh^igf^j IbatP^ SaKrI hhdtibou baji bfo^n ma^n^fCB, ^sx&cfrtffmi^ Vr^^ist'lrcdlj.ti^XtA^SA. * Verf.. 8« c^Maiitme to btm ji^and^laAm^^^ Shattbmi h^hraifa

may rejoyfe^ fo that ic broke the very Bones of C#-vtdf we callilig ojiFche yoke'of'^ht^^ |he Ithar VaividfeU in his heart, icarfas fkifch ailm f hiai as br6ke' his' boMs, .4iow wiipi did jsvcc m

oftbeMi^fbr i^ jHfrtrii^_^_^_

it might 4 littleialnt jiu^Hcih, jhdlje'il lictlt bur-, dCTtom'toKi! ffe71i,yKit vrls nbt [Hit f hich Irokc ■)jiibpnes,tW cai^ing(>ffthey<}lj»"Tr!hrift;s»i*rBi-l

'"'i, ikUybekiiayokerhattl xivikMy perhaps fomthingchai

fym."

*mmcd, whocetjuiredcbfrfthjn

■whf n, WiMi wilteo;o;(l>e wyTel thatiS")?'^ ''Wi«'wy' "t thjs, till

dsi'^S^f^^^'cd'ti

ll^^a^Te.ilieinflpj mch a. dj

Sindirft'bontoniautjr, tlwq »Bdi#pthe,Sa,%,nui:tms_tB'en

■> I hi

.- ■ ^ ^ ^ ,,,, I ^ ■ l l II I I «■ _^

hitfn;:>amibdEaAmg)ihimJi|]ik^ Mw ^io imbedr tenra^<^''^ci^^ c<^<^ .co;4peakc<kf iA&: etfioefo of [

thou'comeft coUlideiilafll^i^^ <2hc&fif

is,>aodsriiacjJi£.ililt»&aoQiiitoaid tequired hf^iti fiirChrJftyan^ifoiCo.ubQtA fey(ir^i394eii I

idkitb££i;iiari ISo]:riQ)ihfi)^9rajre9dved/{UDe^ 4yy.' jniahAMof gal Lai«ff,.^\ti:. h raoUifttd'ofi. y^^tiD the GpCp^f^&d^ ^ ftroiigec. btmcLtiien ever it wak r^uired upmnishe.fitft^.Coyfiukic; iauc: ihlanbcheri ways €o«inguiiQakJatda0f3heCiW^y^:in6Uifl^ tttcougfachc hand) c^ftJteimedmoiir Jjdfost ^GfariA, SA ic comertabeagceat jdcabnrorr aaIyi.\'!aiiitlflriKii dAtles ace caken up iaan evanflefacai^ way} dkrir^hei!} are eiafy;l>aniQ iot)gai>Tdu£ai£eicbemi upma legal | 9f^y chw ditycomeiSQibe "toy gckvoasjcliac i»die

tSevtathly,ii^othecanfireriff chisy that <dffiiul^ ey dtac you iifid,. k is.nK the iYoke of iCfetrifh if youccnimei:;^ Tiiamiow C^amioii.if mopeiScinad cteo eiFenis adii^bfiMdj.tfatxUfia^

9ecy'4if CTKruptiQD^^ia tlft Saliciiig of y^^^ '

lioamoFi then:btfbceyif6 .diaryoub""" chro^ thif) fiy ::measB jq£ ^hci ^ yirft ^omercobe mofce fltcoed icJim ?f6i:nnrlT:ili£wU&^ ciiw tyov C ^<Mpiatanes dbtihipk^.. Lr Hxv6f[men! ynu; ^cfci^SUuticvdr ) if daBMttaafiArjefl)bMax)MnrtUt 4a^€0irrtediiiid« dica6teii\whiteao libdy onedliBi' witbthofe^embeirs^ theafhes lye StUU duc if.iyou

k ^ ' ' come

^Ctoift is hardy ibfictiQAwhac? Ic^ishardco fleih and |iloodi:ic;ii.htoa cp^tt^e uoreg^perace pare, k ir lurauiKOiCkttcl^c flioi)}d cnduif^ardnefs, icis ilc that flefliiScibopd fiipuld endure hardfiiipi 8c there is fio caoforojcamplain chacJc is hard co chem, to flefli. & bl<>od>Mro to (hoe if fo be che waies of God ihould prove eafieto J^fli.aiidblood,ic is a fign chac ii: is the cno^keof Chf jb^ be^ayfe 0e0i and

blbfiAi icishardCQ.cbat we ihould b^acdown, icis iiard^o cbac chac is our enemy^ Is there, any caufe to complain chat fqcha thing is very difiiculc, hard I andgiievous unco our eneniy ? .unco .one that we^ fluraTdb^at'd^wn} Now it> Aiould be the care, of a Chriftian^co beat down fiefhandblood .as long as welive, and.cherefore chat that is m9ft hard unco #efliiaudblood» ch^t chey fliouldrejoyce in^ if chey Apdittobeib^ Should any one complain^ if cKe Cjtiy ih^ldhAlre:iUbelSja.nd Traicor« c^ac fiicHild ^ifeindieGicyj. tohave Soles and Fee cer^caft up-«itb#m^ Is not this/fttvefife cpiiCicy} poirh,a om Of City .fuffei: by this^ becaufe Iroiti Bolts i andT'etters are upon Traai;ors> R.ebe)$t and Male^ [ £lftpi;$ \z :What griBtt^ Tr^Kors^ Rebels^ an4 Mile-fii^r^s are there. flgiinftMus^Ghrii^^ ppr hapsiW . i^ff^ U)d e^ediiiing ^ood. ih;sc variiefh up in rebel-),ioi) j^gaiuft Jefus Chrift). t ban jQ^jBi aad blood ? and I^JronBoltsandE^ttti^ be upoB^fthftro.which we

[•Ihould /efik ,H> fubdue.. and ^wSxx why fliould ^ we ^q[ipUvvof:bardne£i there} Weuldn thcw have itftfetl^jSetti^yG^dbJtoodiliihnisaicw^^ <aie, £uc niKv. \% w* the yoke ofCbrift eafie to the teg^ner^^ce ;|!fg%io:il^? Iq my ilcfli C ^^^th Va^l ) there is no ^9p4»1 but tbj9 regenerate part finds an ea&ih the W^9%%iiMt^%l^tiM^^^^i^y^Kt^ aiidi very

1i:;M(4^itttbl9iXHhe Sottl.. <. : . ViiKhls'^: 7h«i complaiacil of>difficttlcy^ itiniay i'i \ " 'tie

««i

- ] ■ I ■ . ... '" .•" ■ ^

froni,rhe;^ir, and fo he ftnd^ cb? fceneftE ctf hV . clo4ths more CO him than the burden of hi$ cloachs comecorSo chough there may be fome burdeni^ / lome kiadbf troaMe '}^ the waits of God to one chat iafati^lified^beinn^but in pact fanftified here* yet there is moreileli^^ and more eafe, and more good that hedbjh find m the waies of God than there M trouJ^fe, and therefore put all together, and then filipyokeofChrift iseatte, andbis -burdeii iight, theiJe^ fevtfall confiderations wiUt&t{jifre,iig) itift ^1. the <£&culties that any of ihe Saints'do iiiid im. Cbriils yoke.

.► »■ •

^rnei^tf.Qhr^, andOyj^ions ^ainji the fme

i » , ». *il'»« '»#'» I *» X -• * '' .• ««•

^mw wbwTDiiPpJi^^^^ a»d Govttnwnt he wjoujdi SSESti^peook c«(W uoatf in the t^^ OftKe Got

i^mtl^m^-.^l'> ^.< H wilting to. piici

IheeaJinefiofthe^oVerttment of Chirtfi^ 6^6^

fnalignanc party that have fuch fpirics, buc fuch as <

, have loofe fpiricsTchey are thofe chac live very loo£* /

Ijy 8c others chat have meer civilicys add kdow iicclt;'

tDif che power of G odline£i^ chey are afitiid of thi^^

^oidObj howisicfaidby moft, we will noc havo

chis man reiga over us) chey even faid rhey will

j break his bonds afunder^ and caft away hit cordS)

chac is che concroverUe chat ic is come to at chis very

^y, and chac Prophecy in VfsUn %. feeoM co be f^I*

iSlIed ac chis d^y, afverfe?. Tbe^ings^f the earth

fettbefttfeheSyandthe^B^lerftakf counfel together a^

^ainfi the Lord^ and againfi bkamintedi faym^^ Le$

Mn bteaktheir hqndfafunder ^andcafk avMy tlmr €ordr

from mi he ibatfittetb in the Hedfvenf^aU iMghj the

LordJhaU have ibem in derifion. Then fhatt he fpeakjo

them in bk tvratbj and wx them in hhfore dt^dfure

yethavelfet my ^ngupon my holy hittof Zions for al

this I wil fee my King upon my holy hil: CercainlyJ

Chr jft is noc fee up as Kmg as be oUghc co be» whace-

vcr profelfioh we make, except we be willing to

come in> jBc puc our necks under che yoke o|Chrift,

and Oh, what a heavy burden and yoke ic is } Fori

inftance, That Men and Women mould not maktj

a meer verbal profeffion> and fay, IbeleeyC) audi

hopecobefavedbyChrifh buc fhould gtveahaic-

counc of their Faicn, and give an account of Xome

work of God upon cfaeir heaccs, chat Godhach cal*

ledchemoucofche world, certainly^ chat i«.ane

cidng chac Chrift doch reijpire in hicipeoplot joy*

ning cog^er,^/CQ fecup theOcdAiMeNi'as^chey

ou^ copL ctiac^ey fliauldhavefome knowledg

one of adOcher, knowleci^ of fdme work of ch^

Holy Ghoft upon cheir hearts.' Tou will fay»

chac is fecrec« 1 butthough che Holy - Gboft wor-'j

kech in fecrec, yec certainly^ cM« oay fohio'viray ofr

ocher appear, we cannoc know.lt certtsnlya fdr

chercmay be many Hypocrites ( no quettion ) iUi

6:po The eajuKjS'^theg^yernment ^Cbrif,

J

1

"4

,€licCittur€bo£God> ftiid ic> a vetv^ vtio csrilfer I ssKXi to ray> ctn clie Ctwcb o£ God bewkhont Hj* ^ pocrice$) thac is ttkeaindeed for giraaied, and no.' body in cb^ world denies iC| I buc there intift bt. that in the judgment of Cluiricy^ fo as hj the judg^j ment of Charity we may fte fo faj: as we are able co* fee, that the Holy 6hoft hairh been workii^ imoa' tjieSoiiiofthisManand Woman, and hath cwUed^ them out of the world, thisisih^ firA thing in.o^ m^ imder the yoke of .Chi ifl inhis Chur ctu. IfoVi how hard is this to carnal hearts} the very meuio*; ii|ft|>.of , it^ is enou^ CO make a.miitiny m many Q]a-{ ces^Whatl have we lived al this whiles and amftve now conaie togive accoant ofoiw £aith) But now ic^s! an eafy chftig to a gracious heart» what itmorecafy' to a. Gracious Heaipt, then to fpcak of the workcC, Godu^ his Hpajrt^ to flive Glory to jfeiiisClinft| lAmamfeftjAgtheworkofGod in oUling faim ooc. of the worlds and* bringing him out of the Ku^ dKioi of darknefs, zsA. trandacing him in^o the Kingdom of his dear Son? the manife^tionnl this IS exceediiig delightfill to a gractous VLeau A^i wfaeCras many. tll^> that Ibme wil Im.a: greater yoke upon^rbcfB by comiqg in, and ut^ mktingtothegoiairmenc of Chrift m hit Chtvcb»* xheyfay^ they wil make (hem so enter into a^ib-lemn Covmaat befwe they wil admit ^na^ I con£efs^woreit£by thacftUbwotfufigedas a fiUDg' aitce&ryt ofaafethryifawdd nor come in and iova sadieordiM^adl^CAyifty witfaoi|tanip^ lo-' Itain Gotenanti^ fbrtilJcafinociiut^'acdpwloaft « werea^yoke that I.tWnkJC^lftnever UuHpooiw Chttrobu HOC an.«x{blt^ic iblemn Corenauc^ to iKge iciaa Aec^iltJtyichai: ci^y cannot comeand ion, aiithe<ifrdiiianoc8)itriiboUtir, andasfoff ay {mi^ 1 fenowiio&anytbacujqgeit as siecaflary^ Aoiuii it aiiifedSris true, becme it b the way tif jiuu&lfe»

-^««Mi»

ObjeS^OHs agamft the ffitwuwent C^c. 6^ i

ftingthemfelves od6 vsy er aaoiiherj andfofne Mray chey would have for the matiifeftation of the grace o£ Gbdy and of cheir willingnefs to joy n witli chem inmUcheOcdtaincesof Chrift, fofar as is revealed CO cheao^ and I know no qcher way chat h ur^d than chis» but CO maiitfeft the Grace of God upon their bearts» the work of God upon them*

A^ for the matter of Covenant, only to pro-{e£$ a wiiiiegpefs to joyn with fuch a Soc«cy of Feopk m ail the Ordinances of Jofiii Chrift, £o far as theykoowj fuppoie I flioiild qm he convincedof this par^icMlar Ordinance^ or the other particnlar Ordinance, if inhere be a willhignefii to walk in the iCtedanaaces^Chriftfo far as I know, this is ohe utceraioft th|it is required^ and for the other it is only for ediiication, but for neceflity^ Iknow nooe cbat #0^ fequr^ ic« Now ^^t an eafie Yoke is this ? that oneihouldcomc to be partaker ofalthe priviiedges of the Qofpeli and aU the Ordinances chatJefusChrift hath betrufted his Church wirhy and chisis al that we midft coiQeyandfNrofefs our wil« lingnefs cowalk wich all the People of ^od m all. the Ordinances of JeCus Chrift, Co far as is revealed cochern^ is there not an eafinefcift this to a Graci-•MIS heart) Certainly, this thac is complained of hathno great difficulty in it*

ObjdS^ 1 hut yofX wil lay. There is more diffieul« ty than thii. It is required thac every one ftould watch Qv/ex anod^es^ a muarfiw wai^:hinjg. O^ei: one anothes in theic waies^ ,and oMerviai^ ove^ another^ an^ihiaistru^ a^ainallieart can^t do it, wewerewonctohavealoofekmdofway, ibv we lived in y^Cbnrch conunnnion one with another, andneveritnew one another^ perhaps nevdr faw one apot^e£& ^face in • all your livest but wh^ youcaiaeto tl^ Sacrament, and whatever evil yon

Goyernmentof Chr4ftanjwered.

lick S4Cis(adiod> if we fall into that w:ich givrt

L ublick oiFence there muft be publick Sacisfadiion given, for private offence we n;uft give private Satis* Eaftion, and Oh ! this is a Jieavy Iron yoke ro a cacnal heart, if ve Ibould come to fuch a reformation as we defire, Uh / what a burdenfo\n thing

i would every carnal heart think lO ietine look now corny walkings I cannot /doa^ 1 was. woiit before

[ciniey lettiieJ)eiiei^ei:fovile,da.vhacIwili,!could gfyeaProfix)ralittlemon/9 or an Archdeacon, oc aCommiflary, or the like, ajad rlxenlet the Minifter andfhe Congregation do whac they dare, Oh 1 this is fine andeaiyxD a wicked and corrt^ihoart^ But Qowco.cometothhi that whatever you ar^,,RJdh or Poor, if you fall into fcandal()u^ fins, iris not] making freinds this way or'chat, way^ or to a Mini* fter, no^but you muft come and make publick con-/ fcirion,8cgivs pubIickSaU9faAion,andt)bis is ayx>ke chat is hardto a carnal Ixeart.budto a ^actcni^heatt ic is eafic. What dificulcy tea graciouirheart ix tM? I hive publickly difhontured the 'Uanieof God; atid now i cpme piAlic'<ly to tcpave^ the name of <^od chat Iby.myXioslbavd d^rkned^anddone faUK uiito^j 1 come now ;tcri repiine.it 'Q^tAyy-Mfy; wha^'^tft cauft.thouriiave tillthcr.heioiie^ eertcUnlyj>{fri?fcyi iic^n ht chuoughly humbiiedibr rUt tmrolthy fottij yr^et^'mthim ha^ftiitnnedp^Iichlyi^a^iftAMSod^ if chw4)ift GnMd iecrcoly, dhen XLbTift^-^e^jai^ds melt |mVtil(^£«€i9fiition,;biii:3£c^fikaft fmhed) piibfidt-. W^wl^ir mOr6dkictfUdta.Ti)yJiie«0fi^Giddt>ttitA€^^^ -cwi U(2^</i tlttt liTOgfan poblickl)^

.>fDGo<jt>: jt^ic .ba(ix;i3Qkiokdy bibni'dJfbouored* by

fri»ii Af»« ^'^9 mnikotpoffibly fioe boor&jsh ^ftiaai

^FfWQWaO«^-^^«wciyyaiidsd>oatrUffth^''*^

^i5t^l]il^^;M^]^idio]riiamdbddutiaMi ^^dMitfiV{<% I

k^^BVhI^^^ )tfmof:^Qf Codi pubiickl^^s tiil^ib^ve,

''. s " finned:

^

' ^ —~r—»«_ ^^^

cooeie into a CoQgcefi|atioDf and give glory co God i and Igiaenc k bjefof e hiai^ and all che Congreguion Umenc, and cfaey all Jfend up their fighei and groans for par^onii^ of this oiFender, and reftpring of. bim, and for che lifting up che lighc of Gods coun** teiNince upon him^ if your heart were humble^ you would find it a great d?ale of eafe^ for the rruthis^ yiou cannot expedl co have eafe before you have doaethiSj thole that have oifende^^ thoi^h they have gone inthek clofetg andf ought Godf y et have kad no reft but upon tl^s^ now God doch uiually fflant abi^dance of eafe^ peace, and joy in C^ift, mat it i» a thoufaiul times more eafe co cneir fpiritSj then for them to go on in their fin^ and let their fin canckle.

And fiircheTyChitft in the goverment of his Ch|«rch will not have any officer over you bus whom he appoints^ indeed.in a Civil Scace, they may appoint caskmafttesj and what ofiicers they, pka&i but now in a Church Sta^e, Chrift appomcs every ofr> oer, and therefore a U that rab bxe of C^mnuHar ies^ Acchdeacom^ Deaas, andDeanosandChapcers is gone a wayy. for there c^^iu to be none fucb^ and it ii a^gneat eafelUKOfh^ Church of <4iQd;(o b^eridofi themu

t

' , ■ f

Aisd tfaioy you are to have none foiled upon you^ but what you ypsr felves iball yield ufttOj ihcy £a«not Uk a d^ne^fii^gr wayr £ay^ yw ^ltaX\ <lttareluchaMiaifter« ^ It ivas^apwh b^f6r^.:t)iat i£t jnrencknan Ali^houCey orWHoftier: fhM^d ^ve aauode die» mdlciavethem toba his b^v4?,4Mid aiAAdvottTon balonged^to liimy chis> Wencb^tt^t Siveslsi 7W atetifrii£^:^B. ai) pmercco ffind'j|Q)f^f1rAlow^tha^^

li#o6iifl£:af Jiia :iu:eedin^ J^atin:.»^ta>{and ioue ai

• r r mm^t^mamatk^^^iijmttm

I . 'G6)f emmm of Cbrifi ati/mrtd* 4pj

fiirdieopefiiogofcheyoke of Chrift, dUFeiiog Arom tbt yoke of cbc Civil Mace.

Yctf Ajid CbrtilreqQiref nothing CO be done to bit Church, bat what he would haye aReafongiveeforfCf but if a Prelate did but (it at his Table amongtl his Cupf, ind write but alioe ortwo.whata diihirbaDce wattbeie thereby juoto many thonfand Congregations^ he never cametocbeiBhiinfeiF^ but mteriy he comniandis and they mod do it. «But now the commands of Cbrift tie ocherwife, whatever is required of them from Cbrift/ they may require a Reafon of it, they are to befativfied cfaemfeivesincheReafonof the thing, andhowChrift requires it before they fubmit unto it. Indeed, I am not bound in a Civil State to fatisfie my felf in all they do^ but I may think that they underftand more of the Civil good than I do, but it is not fo in t Church ftate^ the meaneft in a Congregation is not to (ay^ the Miniftcrs and Officers they know, more tha^n I, and tberefoic chouj^ I fee np Resfon to the contrary^ I wUl fubmit: Now Chrtft hath fncb a tender care over every one of bis members, that whatever thfty do they muft koow it themfelves, they muft do it inFaithy they muft know bowthiscomesotttoftbeword, and they mnft do it tbcfiioFaithy nowwbataneafeif diisi^ andifmeodid knowthisy how readily would they come under.die government of Jefus Cbrift) it is as great an AiKument of the carnality of the hearts of meo^ diat they baviog beenundef thevokeof-Aottchrifl, and now uieyhavc foflie inkfiog ofthe yoke of Cbrift, that they cry out of it, and fay, they h>[d:rath^rhe imhe former way; jnft as the Children of Ifrael, they deltred to ^o back into ^E(Q^ agaiu, and they Itked nottheir deliverance^'but' would fain have gone back cb cbeir bondage tga(a; and: bath there not been the fame murmurings in Ae hearty I ^.oao^jfl^flKiF^c^M^wiU^

|bandagtj^*X)h^irwew.)«ft WHq !G9d:tfaat wr <hwld IfCOsroWkfgaio » ^yf^ tOroo^fomeMiofidition,

/

6^ 8: OhjeBions againft the gtfpernment C"c.

and wo unco us if we (boald come totbit, to rfmrn nolo our former condition agcia : Bat for toy of yc^ tbat de(irc to feitrcbe Lord, and keep your Coofciencct c]cef4 andthat wilkiotbe way of eteraall Wft, I appeal to yoar Coofciencet, what is there that I faavc m-medto yon that wonld hot be eafie in your fpiriti? Whtt difficulty wonld there be in the waier of Chrift ibtbeCbarcb? Truly, Ibavecoldyouthe main dtffi* atkia, and I batre dealt plainly with y<Hi in thct thing, tbt chief difficulties in ail the outcry in the world about the waies of Cbriil in his Church I have told you. Now b there any Gmcious heart, (if I fhoufd fingle out any Gtactoits lieart) that would count this a difScufty \ tc truly, we fliould not only think it eafic, b«t we fliould pray foe the government ofCbriftt for his go?ernment is belter thad the government of Anticbrift. We muft knowtbatifwe Mthofe that profefs Chrift, we bave ccrtaiply need df all the Ordinances of Jefus Cbirift, and cbey are not ibftirated in vain, and therefore if yoo bavt not been fenfibie of rbeoi heretofore. Labor to fce ftn£ftle now, for if you did under Aand your felves, you would fee a need of them, and thofe that have bad ibeitb tticy hvrefoundtbis yoke of Cbrift to be very tefie, and the other yoketobea very heavy yokeumo ^ fiUBnu '.'.Si/

f' . •

l:.-f •. '.'-' CHAP. -CXLl,

OftheeafmefiqfibeYi}!^ of^mionffortbe^ame

V • V ihfcb, Tbc ibiferiiigi aboQi tbofe tbiogi tbatdwifbrcqatfcvc chOsgh !• do rii<^ tbia^ ^t

» I ll<

r i ,'

tlye Me of^/fiinknfir Chrtft.' 6p^

Cfartft reqaires mty fcem to be eafie, yet to be«raQd fiiffer thofe beivy things tbtt we read cba( Chriftiios djidfaffer in former timei when they came uader the yDkeofCbrift^ and which we are like co (uSo^r in the caufe of Cbrift^nowefpecially,if the Lord (hould let the Adverfary prevail over Wt wemtycometofuffer tho4 chiogs chat would be very ba^rd, wheras if we had liberFjf of Conftjenpe at others have, that we could go any way chia way or that way> (o'as may ferve our own turo^ .asd be foitable to out own ends,we might avoid a great ^c^\ of fttSering, but now when we come under the yoke ^f Jefus Chrift, we muft keep oh in the right way, we muft keep on in the way of fuffering, whatever fufferings come wemaft not decline thrwaiea of Chrift in the vord.

How for Anfwer onto this: The Scripcore doch not jad^itfobardathiogtofuffer for Chrift ts thou fee-' meft tojudg ittobe> fee what the Scripture judgfth. it CO be» St. Vsul fpeaking of his fnfferings that he eadn-* redf ia2 Cor. iz^ lo. Therefore I tc^pUafui-e in Infir^ mitietj in^proacbej^ iniiecejjptie/^ in<Ptrfecutian^ inVi^ffttfor Chriftjjakg^ the word Is in the Origi-woA^lamvpeUpleafed, here I ttke pleafure, I am well

f InM in Infirmities, in Reproaches, inNeceflities^ in ^cr(ecacions, tnDiflbrefles, I am well pleafed in them all: Certainly, that that a man hath a ^d pleafaic to, chit he can be well pleafed with> that is eafie, a maft muft needs have cafe in a thing that be is well plealed 10^ now the Apoftle profefletn that be is well pleafed in that which be fuffered for Chrift, and we are never like to be called tofuffer fo great things as be fuffered*

•

And as the Scripture lets out fofferlogs as .th^(e ibiogs tliat a-man may be wdl pleafed in, folikewife we may rejoyce in them* That^lace ki £«^ 0.2$. tber^ oncLofd Chrift would have bis Difciples when Aey

foa TJfe IKhofaffiitmfw Cbrift eafie.

iQiecwithhtrdQifp^ corejofccinje, ^yoj^ (fincbhe)

In that daf^ ^tuio rejpyce nceedingly; that is die

third (fegrcej rejoyce, ind leip for Joy: wheoiicbtt/

it 11 when they fliil be feparated from their company,

. and t^ey fliil be reproached for Cbrifts fake» yec n-

I ipy^tl ^^H^ ^e, and leapfpr/oy« Yea, the Scrtptocelets

bat OQt fafferiogs for Cbrift ^ oor fiiffisripg chat wt

meet withal any way in the waieaof Cbrift, aacbit

Wherein above at things we may rejoyce^ there is wd

pteafing, there is joy, and exceeding joy, even co let-

ping* y^» snd there it al kind of Joyj all joy • fo the

Apoftle in J^''^' %• ^^ ^/ brethren, count itaUtoj

v^nyefaU inte diyeri temptatiom ; and among other

tefoptation^thcfe'are great ones, the temptacioffi of

fofferingsi count it al joy. Yea, and laftlv, there is the

glorying in them: foifi%om. 3* 5. fVegwy in trtbr

JatiQnsj fately then there is not <nch dimcnlry in fafit-

riqg for Cbrift, if there he wel pleafing, and joy, wai

JAceeding )oy, and all joy, and glorying :. Thus the

Sejriptore fets out our fu tferingi for Cbtift;

And fo I migbt giveyou the examples of abundance

of Martyrs, tbatfounaagreatdealofeafein their (iii^

ferings for Chriftj the example of y^'w/ISaiiffitfiii, in

^fae Book of Martyrs, when they kindled the fireVMicr

hit feetf faith he, me thinks you ftrew DxaaskRofo

under my feet, truly, there is fweetoels enough in ilie

Hpfes that are ftf^ewed. under ones feeti that ones fiecc

jgoiipouft And fo ^afd fpe^king of a Martytj hfc 6iidi,

thicKe did account the Prifon that he was in, as a plea-

fant Gard^n^Bc the feveral kinds of Tortures that beam

Qt unto,as feveral forts of fweet flowers id the Garden,

b deligbtiful were they to him. And Luther reports of

one ^aba a young Virgin,tbat when (be went to mt^

I tyrdoQ fl}e went ifs if (he went, to Marriage, He to aBar

14net«. And theftory t>f Mr* Sandefi^ that euelkflt

\M|rtyf is famous, when %e came to fuflR^j he hooA

•ffuirbab iifliingandg oingpf his heart into all the Mesa-

Ibers of Us b9dv% and from alitheflffemhm ofhia bbdf

:;,

I

;: thepkeo/afJUBmforChriftfufie,

I ^ - ■ —■—~—~ i~— 11 III I ■» ■ ^. " 11 ■ ' I 11 ■■ 1111 I ■■ I .

I to bis betrttgtio, in iiicerconrfeasitwere iai bodil

I way* And ir #ere cndlc&co une you the parcicnUr

\ and to Ihew whcfcia even the ctfioeft of fofferiog A

I Chrifl appeart, bot I (hal not do tbii it lii^e, fon

lof yon may ftt cbat in yoar hands of ^Moftf^ counting ;

\grater ricmj U fiiffer far Cbriji than to.enjoy 49II tl

' treafur^jof Bgyj^t^ andaman conat^ not his riches

bardcnc Now this it tbejodgmentof ^aje/ that had cIi

Spif ic^f God in him, that whereas |ie cnigbt. h^vc ha

I mny riches that might have been enjoyed tiji aH the Ian

^%gypt^ yet he Accounts the fufferings with ^ Peo

I^le of God greater Riches than all the l^^fore

^^yp^ Oh 1 there is the hi^ft iibpcovenicnt o

o«r iofferiogs for Chrift ai canlic; fotnwfiaf Wgherin

provement of ppr fuffiecingf than Angels are caiJlia^.191

CO9 Angels are not called to fuch high improvement o

their abilitiesfofGodi aswhena, Cbriftiao futfers fb

Chrifty there they do confefs wish a gloriont Voice

Saith an Ancient concerning the Martyrs in the prtmii

tivetimcs. ^ We do abundance of ferviceJn a little timi

tben^ and never have the Saints fnch a Spirit of glorj

rcftiog nppn them, as in the timeof foffering^ theyan

voder mofi glorious promifes in thofetimoii and havi

more glorious comforts in.thofe.times^.thao: at ocbo]

liiD(gjLj5!^?C^<^.(^^b^^(S5^^^^ divers others thai

mightoeliemioned^ tljcre isi^grestTlW-ofeafis-and

jcoiitf Dtment in their fufferings for Tefus Chrift.^ 1 wa^

10 prifoo til I got into prifon for Cfirift, faith one Mac*

iyr. And many profefied thatchey neverknewthedif

fefCDce, between tbe comforttofthe world/and ^i

cpmf<uts of God, fo much as then whtn.they fufFifred.

iim Ignatius J when the wild beads cruflic his bone^

between their teeth; Now/.I beg'n:tabe aChriftian

Aod another profeft he had rather be a^fmyr thai

wotkffliracles; and therefore there is no fuch diKicuk^

<)r heavy bufden in fuffering for Chrift as ye are afrtfc

(|f. Many\poor Chrifttans, when they hear what tbiilg

»difIS have tuSt^td i they think^ pb> if 1 mould €

^- " ---'

tUc4 totolbf fttcb tfaUigit I (booM mever go cbroogh bfo: BfooidifcwmgNa tliAOMwfciillblethoa an ^f thy m^kMb^ the bMtcf:; Po^r woven tod dbih IftB ditc htve been afraid to fnfftr «• weU at you, vben tbOT btveciuae to fafiierr it hatb been gifcn co htm to nffer, a mightjr pfefcacc bach come firoA [efus Cbrift npoo tbem, aod it bath beeacafie to tbcm; odted tb€ tbiflg cbat is difficolt to one that is weak, seafietooae diatis ftroog: Now wbcoyoncorae to faller for Cbrift, there comes io a great deal of ftie^th mm Cbrift, tod therein ]K>owiU fiodeafe; for cer-:sioty, Cbrift never calls ns to do hard chiiMi« bat ^t will give as ftreogdi proportionable ; and men that irhicfa tppearedmoce difficult will appear aoie eifie ban before.

«ii

CHAP.

^—^- -^ .^^ • ^ . —,.^,.-,^.^

What makes the waies^ Cbrifi^afie^

Ahfi A A kii > AM' i 1 ^tla A ^ A

CHAP. CXLII.

iVf/^thfeibingf are that mal^eftbepffaies ofCbrifi eafie (^tvbicbk the fourth point fn Chap. 139O opened infiwparticulars, i. Tbeyare'fucb04 a gracious Soul vM impcfeuponhin^elf. 7. Vt . comer breely off to them* 3* The waies of Cbrifl^ are evm^ and rwt contrary one $0 another^ 4» *Ibey bririg Strength t^itb them. $• In them alltberek^oodSuccejk 6* In them a gracious heart k a^aief receiwng bh wages. 7. Ha batbaUtbepaffagespfQodf prowdince to help him. 8.' Tbey bring eafe to the Confciencc. 9. Tbey free the Soul from carcs^ 10. They makf aU giber thirds eafie.. ,:

/ ■ . •

llc.iidf^vjwe are CO proceed CO a further ching co

I ihewyou what there is in the way of Chrift

chat makes it eafie, which wilbie a farther manife-

ftacion x»f ihe. eafe chac thqre is in the waies of

Cbrifichacit'ts fo, chacJiachbeea fhewed you be^

fore}: boc ndw that it jfnuft needsbe fo, andhow it

comes to be fo^ how ic comesto|Hi£s chat the waies

of Chciit ftould have iiich eafe to a gracious heart,

Gercmnly, ^fereiit a] great many Grounds for

it«f .J-.J*

Firft^ Tbey are iuch waies as bi^ve much in

cJiem, chat if a grapious h^arc were put co it freely,

that :M may eith^c im|K>fe them upon ^tmfelf or

ii0t> be ^aNMild, rachec, ifnpofe them ^pon bimirelf

tliafi dtherwi^,' iopfoftngrbimiCd^t^JK. himiel£» chat

iSKflfis'ii^nd/^l^hiehedi and his beAccifi a ^ood

tafllir^fa^ would mte themiipon bimiWlfi and eer«

JT; i» • " . cainly

B

nceoecweeDf /iniccioiis ana Jtmcies^ cnar itijoa ouUfec a i^racious te^re freeze fhcMld choofe ra« ler CO be WKhott: affli^k>n9 tftough it is itw, in gat^d of the go6d that God brings iboiiem ehcm^ «5r are cood^ buc in tbemf6lV«$ they inrtf ^vil, and • a Godly man (hould rach^r dHire co be without em buc now^ for rbe duciei of r^figioiiStGoctU-fsicli^te we are not to delke fk wift to be wichow ertii^'6r thtfc ^hey wete ocherwifc'thefn thijr aity A^ ^d6tiyheitebtiot eb wifii dny (fdmm^d df JdlM irlfftobeotheiwife th^h icisi-add Whebat any ne jrbu find fuch a iifmg m ;^oar hearct^ as ro ih chat fdch ^ thiag w&e nbt a duty, know, chac i w cemptatiori'tottxej ind eorrfi^ion ftirrs. You f ly nor do k i^rhaj^s^bui you ihiay have a corrup**-\n ftir fo ftrr, • as co wlfh it ikrere other wife, cer* nly> this is a great tempcittion^ when the heart El a right frame,' it would not- wilh any thing in » waies of-Cltrift otberWifc'then thfcy are, if he re left to hiiiifeff,hewould'himfelf choofe them, atische^ifft.-

:ondly When h^ hath cbofe them^this makes them y becaufe they are fuch waies as htmfelf comes ^ly OTi uoco, what a man c^nnei freefy on unto tba t ^fy^ itti aU tbtpiopie 6f God are a willing people Vfdl. 11 or. Kow when hexomis freely on, per-ts, yojx willfay, a man may come freely on co iing^ yet when he is come on, he may find more Uiuty then h^ thought of. Therefore in the 3ndplaeetheyate?a?yiri this refpeft, becaufe y are fditabk unto the ^eibper and difpolttion 1 gracious heart,' fuch a tmte finds the W4iei^of :fft very fuitable and agrc«ble to him. Now \tlts S'i)«i'i^^l»rf^,every like thing doth rejoyce that which is like, aG<ydH Wifrt finds the coun-^Strife '% 'as I niiiyfo- fp^ak ) of thcfLord Jefm riflrwnttenmhis bWii heart, thac as it was in fitflPcreattotl, Vhere the Lai^of God, theMor-

" * " »^P^*W>^W^»——i jj I ->. ■ ■ ■ ^ I . I ■ ■ ■

What makes tht.wmei of Chrifi eafie, 707

coa^pafly cha( ciiejr can ^coAvcsfe wichall^ |ijcaUc$^<Sbodilyniefs^: and Shewing ^^<^ dilcoy^Cn i opei^sMh^rs. faearcs^ .in^ celling (tei^?(pe^i9c ^oiGpd|^yir<^rkii^iaclieirJbetfri;0ne^oa«(Hheri

1 fo breachiog graces one upoo anochefiand praty-one wkh :anoU)el:9 then chey cm l>e as jsux^nys i b? ^sr deiigliu&iJioJfatit tWng$.Aryo« S^ps 8-Mftjy9H^«Qiilpaakids»; Or^iuxgi: xvcff^Mf ilP4

ic is (q^ctiac t$jtbekpi»per;^mei>t;4«$ cbe other opjTjelcinenc^dche^ore ic,i$ as ^afy for a Sainc ^o on v\Kk^ v^ios of firlSgion^sfor a 6ih cp fwim fic wacpf> :io£arra4d>^ceg^ef«c^part'p^ev^9, $apiitfat(l^k>iiiflow$ firoitfa^ii^cait^f4eis becjweeti ffkcj^yaoilthpobj^ft^ naw the waie$ of God thejnoft (ttitable ohtng^ (o a gracious faeare that be^,tl}c»:efore cher$^i;a great deal .of.eafein eh)tbei?f! ifSincKUng je^fiir^d.in tbem but h^e

y^O^S^^'- Of a tooJii liwit oe^ dodi, npc receive yiky.i^Wtfdoiny tbeinfirHUion of Wtidom^ it isin r byak$> a fool hath not dielighj: an underftand-,<|>iitthfM^bi«-hea^t;maLy..cltfctweir ii; felf^ but! M'-fmnP^^ in the /aid vulgajf :I-Atin, t%t a Li?«:eiy.e?A9I undfif fta»|{\uig» JQftdejv^^ ^0* w)mlv :iay i^o him, ^xqept thbie cbif^s tk^t . «i:e in hi$ ti be /ppketb except you fpeak co him liich igiasj^j^iii hif Jiearty fo theyxurn iE> anA fo it I^X^ sMl«iip^%li ti%a«tv,igaafi wy tfiwg^: if f)w)^^i iota principle in his heart/ toclofe wica>tjlitc ig that you fpeak, he will not eaiily receive it, rcfoM,a:fopliM{iUjMit;KiCw,e tl«t wh^b.you iki^f^hip^ of, b^CWDife.lr ifli ji% <ttitW«Jo^Jiik

a 5§IWW IB ifk^^iiwmo if is i^fes ihPWt bfr

70S What makju tke maies cfClurifi ^fie

{ore, youfpeakto biiheact^aiidlie^fiiKis in bis hearc chai; conitts pcefifsady caciofe wkk k«^ which makes it eafy, xhereis in hti'heart fiich i principle^ as upon cMndofting any tkiog of diei waies o f Chrift^ he dofedi with k^ and cakes hold upon ic,chere being che fame cbing in tttshearc^' foe though there bean objeft ieeni excepc rliere be fomeching inch?eye iuicableco(heob)efttoclofe' ^khit, mere would be iu> fight, fe the heart of a Chriftian makes the wa^ qf God eafy, aad readily imbracech them, beqniie thece is fomthingin (he heart chat is like to ^lOds waie«, and tberefoit^ It 4$ ready to xecdvie ^nd tibfe wirh them* As now if yoo bring fire co a ftick that hath foaie firem icj ^ foon as ever you bring the fire^the Are that was ini che ftick before, will ^oxne out to the other fire; thatyou bring neace to ic, and will |0)^«e together and io grow-uito a finite. > If you bring a candle thac hath f ome fiee remaining i^iL k unto a fire, ic lights pre(»(ly,fo it is Mrir&CK heart of a Godly man, a gracious heart fees bsfore faim che^xctUen-cy of che waies of God, now- tbeiieis a holy prind-pie^ apriDci^ie-ofhatiudsin ^he heart that comes, Qucnatowbacisfai^ in «he word of the waies of, God; a&d fo otofech wich'chem: I, thefe are the. things chac 1 findia my hearty )now thefe dungs: muft t^tds be eafy^becaufe they arethevery elemeiit. of a gracious hearc,^ and che^ are fiiitable to bis bea^ci ch»^eisa;fseetie(s«^efaiife^ that it the Se-

..... :i

"* •

' Thirdly/ Another thiug-chac mikes tbem cafy is this. The waits ^ Chrift, there is an cTcaoeH in,' che.iiV thei^ i$ i proportion kiali the iraiesof Jc-Caa l%cift> ^ there4tt tiOt out thhg contrary vmp ao-l orWtf;biM: e(r«r^tMiMB«4pi ^e sioocher^am^ ther. Qpc&e sobeeaiy* Youknow in other thimsf^wbca'

What m(^es tkt unties ^fChrifttAfit*

you are goiag in any path where chere lyes things, %o imecrupc you> rher^ lyes a great deal of DiftcuU I (v hi your going, but when cfae way is fo laid> as I chat cnere is no one thing in irbuc helpsto another, if you take one ftep chat helps you cp another^ and f hat ftep helpi vou to another^ and fo there is fuch %ti evennefs and proportion as one helps to another ifyou be drawing a thing that one link hejl|)s antVt ^hetj and one lets inro another) this mak<^ it eafy^ .when every aft ion of a mans work is fup^ as the firft makes the fecond eafy, and the feeond the thirdi and the third the fourth, that wotk muft xxt^ be C3ffy; fo in allishe waies of Jcftts Chrift, one duty lets in another \ and this is the dlfierenM between one f hat.is truly acquainted ynth the wales of religion^ and an Hypocrite^the one, wiien he Cet ^ Vpoh one duty, that one duty fo tires him, that hb hathnomrndto anothet^. but now a godly hear^! oae duty doth but lee him tn another, by oerf orm-ifij^ one duty, he:is fitted to another dntjr, andtfair isa lign y<iii performi duty in a right 'way, -when it is tnias with you,. k is true,, the outward nnan may be tired, i)ut yet the heart is in a better ft;arfite^' pefforme duty the next time, one duty-is an iiiirti ifttd tinocherj and helps on thie, piher./that is*?

:fhird-. ■^•/ ■." \\:\': ; • - \

FouifthlyilTieT^aji^^s of Chri^tiey art -eafyiBlli caufe theyodng ,iftrengch witti them, and tocrea(-* ifl^h'ftiJdiftrh, certainty, iliat work. tntt{!'me9ii>e; •^tt ealjrH^^ itrert^ch: ^ his ^rclrkj/

and! flie^uprehe works iSe raoVemren^ it^get^? tk truft 'greJtV<?^1^ come robe4tfficu)t;becaufe:

it is true,'grew V<?

ffiAce Wok vbddb; ^A^e more fir6nii^i<)m<b^

it get feengtbibutyoui|!end wie wai^s oif t^^icnr>.^hp iiior oire.HtiiiJJtfii^tl. hare,- intl^tb^.

fio WbM makes thjs iM4ki of Cbnjl <^c,

lis tiqup; ttieTQaJturalftrcngch may be fpcnt> 1 but)

I there is luvrird ftrengcjijCDmcs in & enaeafeth, and!

i^'^uppi'.eci by JefuiChfJft.j^ctieBody. chat carries

cucSoul> JlbucxheSxHUis^^^ the Body,

thVSbul fupporpstbct ^dyrZiid eiiabliescfaebody^

t9 move and makes ic ligbcer^ if che Soul were gone,.

cHe body would be a heavy iuaip>beavicr than when |

jcheXoiilUves inic, Xofuchakxud^of.burdeo is thc^

walckof keligipn eg agcf^iays/ioiuth^o other burden j

thafi (he foul is co'the body^WQejd the £oul is thete^c.

isi, np^urdehVbuc k rather helps the Body, ic makes

the^ody lighter and fo when any woric of Grace

is added more than before^ the. burden comes to be

lighter^ aiideaO^^*^ . ^ Vravl 16.29- 72^ i»ay aftb9 ,

ijova ji$ ^migth^ ta,vp€,u^tgbt^ their very way u

i|rei\gil7>Jb[irely then their wayiis ea(ie» tnat which

1^ ftr,ej(igth^ |canfio(^ be a bard way» now the way

c>f the Lord i$.ffrength to the upright^ an Hvjpo-

cti(e liideed^ /it he wil middle with the way of God,

he ^ tired^a^ thofe in ^9i^ Whatawearinefsis

t)^ whiles ofGod'tb.them I Ihi^itisjto an Hy|x>-

critCi ,b^c the way of the Lord is' ftretig^ ro the up-

riglu:«\ A man that hath a carnal heart, he is tired

j^efqntly^ ypu^chac complain for.want of ftreagth^

a^d ytou bav^ nQ heax:t to (ec about Buties of Reli-

j^on»' becaiilb you fay you are weak,' the more ye

iet about thefe Duties, the more ftreoAh you fliall

haw. Tfiere is msiny a Man and Woman, that

praies.fway their (^engchin prayer, and ftreng-

dffWf their' lih ii^' prayer^ and Ifhewed you,

Hawijf ci^pAal hearts their >^ery diiticiB may \>c eafie

to iheirifins, piit now a gckcioiu h]eart dbcli not pray

away his ftreogf ti,. but he flial have more ftrengtb 1

in his Sbiilf or theJ^elent, and he Ihall fee it after*

iwaKds.; )fou wil fay,. Hbv" fijall } knpv that I

Iformjr body w vpii^i jf ;^QU ^ fcuTa

Irtlc tunc tqrefretbryQtti: body wij^h Ufcjj, or the

*'*'*' ' ' like

■•n"

What mam tU wales ^P^ri^ta^^i \ ;

like, when you come capraycr agfein, yoii wiTliave ;

^occ fkcength to the Duty, there was more ftrcngr]^ /

I itvyour Spirit then when you wcr^ in the Duty, opr

^ to your nitUialftrengch d d fail, and therefore do

as much as you can inhbly Duties^ do not fea^ tire*

. fomneft in them, you will do more than you di4

(before. That is the fourth thing that makes ch^m

irobeeafie, b^caufe they beget ijreng^h.

I Fifthly : They muft needs be; eaiie,: becaufe that j

in all the waies of Religjon there is cvpr more good

iiiccefs, a gracious heart evermore finds fuccel's in'

the waies of Godlinefc, now that way that a m^n

alMraieshathlucce&in, is very eafie to.him, you

count thaft.Vf>Kk very, eafie work that aliraiei

thrives In your hand, and that you may certeinly^

know that it wil fucceed before you go aboucit.

If a man go about a work, and he is. uncertain in

the fuccefs, andhe 11 ipks j 1 may take a great.deiU

lof pains, but I know not how I ihall fpiBctt OhJ

that is tedious, 1 but now, when he:goe&oiKxo thej

work of the Lord,where heknows he jfeal never fail

offuccefs,, this work is very ca^fie to himi. In the

firft Vfiilmk^s faidi that irGf^ly manpr^o^firAan

^wryjbing tbauh 4pffex wha^jever he d»*:ihaU

profper,it is t^uer we may fet ujpon cnicward things^

and nor have fuccefe, - but. there was never any. gra^

triousaftionfince jbc beginning of the w?prld bur

bad iiiccefs, here is. the difference between.your

-owwjardiinoploymcpt, aqd your gracious Jmploy-

tnent, your earthly>nd your fpiritual imployibent

in one, though we work never fo well.accordii^

to the Kules of our Art,, yet there wil not be fucce^

in what We do alwaies, but now let us perform a-

jny hdlyDuty,r.:we fbal ^ever lofq any a&iott,

though: w^ iWiy not fee it, yef, we flial certafaidy

profpei in it, and therefore ther«? is a great deal of

iea*c«.

•^ Sixthlv :

"FfS

Wh0t ttutka the "i^aiet 6f Chrift edjie. {

; Sixthly: A great deal of eafe itmft fiecds be in ; Gods Wales, becaufe tbac a gracioinr heart is cooci^ . BMUy receiving hi^ ivaget in all bis work: Now Ibacrsaveryealfe^ork^ yeihaluoc need be wor-Mng all the day and receive nG^wag^f ac night, btic a Qodly man is receiving bis wages eonnnually i Wtelehe is working. In i fppt 9. ^ecei^irfg the ] end of your Vaiih.^ the Salvation ^jont Soulx^ Re- ( ceiviitg the end of your Faich'^ I!e do»ch not fay,; I that ye flial hereafter receivetbe etid of your Faith, bucyeare now receivings every womenc in eve-. ry XXity ye pciform^ you are retetvmg tbe^ edd of yotir Faich> there is n4 holy adion bus there is fomwhat of che Gldry df Heaven m it, atidche S6ufIdoch receivefomwMc of theGlory of Heaven in every holy aft ion, fo that he fliall not J need to flay for Heaven hereafterj thac indeed were -^ enoughon^would think to make any of the waies; of G od eatks the beleeving the Glory we fha 1 here- L after have in Heaven, it were enobgh to make anyi foorney eafie, that we fhal have a Crown at the end 1 of it, but it is not fo with the Saints, they hsve not j eafe becaule they know that they AmI have Glory her^after^ bnt they havealleaven while they are dohig their holy EhKies;, therefore are eafie m re- j ^rd of their end, as many thmgs may be eafie^ m r^ard of that that comes afterwards^ andfo may be good in regard of the good w hith is to come, hmt the aAions^ol Rel^ion are part of the hapfxnefs, and of theGlory of the Soul, and if we were well principled in this, it would t^ a great means to help us to go on with a great deal of eafe in the ^ies of i Religion : That ic is thehappineis and Glory of our I •SoulS) andtheperfeftionofholinefsisoor higfaeft end, the Angels have no higher^nd than che perf^J ftion of Hdlinefs. In Vofea lo. ver. 11 • ^pbraim\ ifalinferthatktau^t^ andlowtbto tredd out'the[

Corn9^pbraim<:<xaittdtli^t an eafy worke co cread ouc die corne, the meaDiag is chis^. che Caccel iij choietimes> fome were ufed co plow che ground, andoftierrto cread out the cprn^ Now choCe chaf wereplowing^ rhey were abroad in the fields, and! tiidAiredrhe ftorflies> and all the while eace nothing' til cliey come hoiQe> and then thtfy eace. But novy rh^eciccel chacwere crc^di^gouc che corne, all c|ie while chey were treading out the corne, and working, they were feeding upon che corn, now f€iirhGod, IS/^/^r jim is a (cnapr delicate ching. he decfanot lo^^ecoigoall the diiy c^ ;)us,work, and rec6ivehi5 wngfs at nighc^ ibRi >ie.ili)ves co r^eacl ow the eMn, he Un^^s co j^cd^is hit \v^e^ conci"-tmally in his work* Thus ic is with a Godly heart he isupon che recehrin^ hand contimially and his work i< biic 41s che ciscaduig out of che coruj rather ifiien plowing^. TlMtistheSixtiu

Seventhly, The waies o£ God n.uft needs be eafy liecaiife let a man fee upon the waie$ of Gpdiinefsj and every thing in che world fkiii help him^ no| parage of (^odsjpVQvii^nce but AaUhelp hmi, rp creactare but Aadlhelpfhirto^ inojOrdin4nce buc Aall help him, nay chafejchings chat feeoi co gQ;quir4 -concrary chey Shal help him 1 uqw ic is eafy to g6 when allthings help one, when-wind and Tide helj^ you. rbi^ you will fay, mayMll^cmfiy mep; wich ^dpntrdrywind,lbutwhtochaecMtfii?a^ Wjndjkfi lielpyefUj ^as Ihave^een fone cki^ ;bay:e i9j^(W ufe. otaconcray wind. So it is with Godly pac^le, .all! all g66d things help and eaecaii^age cbem, and> ill chings are cucnird by God .jCO be .jbelplud coj lihM^ alMl 'to ' ba^good; M^thteaii Yc^yilPfinyj ^^aW itfiekd Jielp iBadii^w«es:&£ God, t^iy t^be ftc^^ftcemptaclcmchatthe^bflvendee wichall in chiTir teqf^ fttcos. Yea, fomciwes Jhat God curnes

o thek

I

^ p" r;

\

. _^

WdM -makes (he l^aks if Chrift eape^

their fins, theiffteppiftgouc of rhe way cobe Mp' Unro them, their very falls, as a man when l* c ftwii-^les in his way, ir makes hintjochelofcer, youwil puc your Horie otic uponrbtsmimblingi and make ! tnm go the fafte;, Godcumes tlie worft things of al CO the People of God to help themmchcir way, fo chat by Grace now> we do not only help our felves fo, as co keep oHf the tmideranccs co other things, we do not overcome the world ( as fone-times I have faid ) thus to keep our felves from being hurt by ic^ but co make all things ufiefidl' andferviceabletoour'graces, and chat is toe excel*' lency of a Chriftian, ct:at he can by grace make all thingsintbeworldferviceablecohb grace, that is t the glory of grace, it fliews that grace is ^a royall breed indeed, that it can brii^ all things co be ler*, ▼iceabletoitsend, therefbrethe waies of God are; eaiie, becaufeallthingsare hclpfiitl to the incou-r agen^ent of a Child of God in chof e waies.

Afldfurth^r^ Ifa man were going in a way, aadj there were many ft ones lay in the way, ic would be rough going) anduneafie^ rat vtere t&ey laid in that) fafhiouthacrheyftouldbelaidinaflougb, in iaA\ aplacethat itfhottldbelpme to flep over ftich a^ flough then it would be more teiie: Now here isj the difference between wicked and Godly mo^i Godirthis juft;ndgnienc laies ftumblipg blod&s iaj the plaiheft waied of Crodlinefi, fo as co Eioder wic« kedmen in wlaiibsthac wife i^od, to the wickedl £ay, wicked men, thejr meet with ftuoiblin^ blodcs s plain waies,in Wi(ies that are the beft traits^ but now G6d is pleaiedCO lay Ihimbling.bloeks m the waks| ^tf'fiuf o the Godly, ^o hinderibem ft^m goicc ^ in the waies of finite takes all the AuDRbsLiqg biScki' chatwerf beforeinihewaies qf Ho, and.kiiesclieB. inrheirwaytotiesveB* iUfiOWtfclivre ^ 4liapeit»

^—*^ ■--••if-Ti —I ■ '^*f

»»»"•-■^<

5

pachscogocoapUces thofechac would §tvc nurkt I to others chat chey might not go out ot the way^ ' they dig a dicch or lay fomwhac in the way» perbapt foaie boughs of Trees or the like, to keep them off that they may go in the right way. So when cbe Lord fees any thing that lies in the waies of his peo^ pie that may occafion ftumbling to them/be cakes them'away, and laies them in iuch a place chat may keep them from going out of their waV) and if chere be any flough> he cakes the ftones, and laies them co helptheaiovettheflough»and(;herefore the waics; of God muft needsi>e eaiie.

Eighthly, They muft needs be eafie^becaufe they . bring fo much eaCe to the Confcience^ they bring a* f [>undance of eafe to the Coufcience of a man or wo-1 iian^ When hath any man or woman cafe to their | :onfctenc?s, but whenthey^ have gone in the waies 3f Religion ? though before they had throbs of romfcienc^, and terrors of eoofcience, an angry onicience. Thou couldeft never lie down ca leep, but thy coniicencre was as it were a hard t'one to thy head, and as pricks in thy fide, buc iow when thou arc got into the waies of Hel^i^ }ii , tbou canft lie down in the bofomeof a reconci« ed Father in peace, and thy confcieAce very eafie^ nd thy foul ealVe, thou feeleft no mote of the hrobs of coafcieMce that thou waft wane co feel, he waies of God bring eafe co thy con£cieficc» Ma- . yo^you love'yoUr eftatesy becau&you can l<ave leans coming m when ifsM are old, .and yow ca». c in k Chair, and can have maincenance brought ivk, tttb you. Oh, but if that be good, what is it toh^c uiec and eafe in your cohfdences, which only (1^ oke*pt yrfusChrift^ brings in > and tbQretorc che^ raicst>f Jefus Cteift are eaficv

O % NiftChly i:

;

J-

w

-^ ,« —_• •-» — -■ M II ■ ■ ■ ■ » ■ ■ ■■ ■ ■ ■ ■ ^

i

ti Nimhly: The waiet o£Chriil arc eafic, becaufe jchey Bringeafc and freedpme fromal caresj al your troubles and car^^, all your carkihg cares you have, )iereby eafe from under cttcm, come once under the | yoke of Chrift^and then you have nothing to do bui to make knpwn your.recpicfts coisod^ you need noc. earc what fbal become of you>either for the prefent or foe erern ity^. if y ou.be onoe ^oi into the y oke of Chrlft« IJo not miftakeme,.to chink that if ouce youj Qonve ro profefs religioD y^ou needtake care for no-Things No, But I fay, tram a 1 carking cares^and trou- • blelpme cares, y.ou may be delivered from themaf-; foon asever you come into the waies of Chrifi^j many Cbriftiant h^v^ie at the firft>and it oos at fi^, * y ec if you ccHit inue in them> you may come to have! io much fatisfaftion in cfaem, chat any. Ccirkiiv; care chaF may caufe trouble to youi^ fouU, in regard of j your outward or inwards your prefoit or eternal] eilate, all^ril^be gone, for whatever you would^ take c^re for ro help you, it it taken care^ for y ou| there. Lutlj^ hath iuch an expteffion I rcxnemDer> lAChiiftian may keep a per per ua I Sabbath all hisj life, and. all the week lang« any thing chat* y.oi^\Vould have Co help you otherwife, God h-nj-^ felf wi 1 take d^re for:yOQ.that you fifsii have h m^ himielfj youihal have all in himfelf* We have ai p lace in Ifdiah for the encouragement of the people of God, in//k. 50.7v Vorti^ft^EgypnanrfiuiUbelpmy Kmrii aijiA t^no Purpdjey ti^erefore ba^fe Ifitjed cancer-»

I^yiirtgtbkx iheUr fire^h if to fi^ fttU.. Here chey did^ de^^ndlifUchj^rn cbc £gyi9^iaps foe. help, 1 Inx. firiith God, 'youneedixptaM|>le your felves about' f his/ the Egyptians to heip^ Their.ftreri^b «r t^ fit r pHl: Thf word^tr^c9jgtirhere in thi^Origiaal is ^i ;^ypti iheit^g^phiftiTfuijIiiU^ ad in anodiex place,, in lia^ah 51* 9* •/if^^akje^Jtvakifi put en .fif'n^^fb, O . -Arm, ofthel^rdx av^ok^^in ^^ ancient djicr^ imi

What makes tht waits ofChrifi tafie,

tbeQeneraiions of old, Art.thou not it that cut Rft-? hab, andvfOHtided the Vxagpn, Kahab^ thac by ^' nioft Incerpijetersisuicdas a word that comes of gm^, andfoiufome ofher. Scriptures the word 4^ab comes oi^gj^, aad fo in this place too> Tue EgyptiaBs fhal helpin vain, and to no piirppfc, therefore have 1 cj:ied conccrni^^this, their %4bab^ wx^^'i^^ypiftofitjiitty tbat is, look what help others would have from ^^j>r> you need not cat* how ^^i^flialcometoheipyou, yi)U{hal fit ftil, you flial have help ifvme in y our fittingftil,you flul. tave an ^E^p^$ alUheffr^ngch you ftioujd have in ^j^ptycuthalbaveinflae, Be qi^iet and fit ftil^ and whaitver Arengch you think may be Qcherwaiesy twill fupply i» n\y felf, O ! the holy fecurity thatdiefe is in the waiesofGod, and if there be a ^iy.fecurity in thpfe waies> there muft jieeds be a^l hjund^uee: of^^^ i^ them* ^

"X^fWhlJvs. Th^e is abundance of eale ia.the waies pf CbtMtin this refpeft, becaufc they nj,akc other .^L^s ta&e^ that which will make of her things eafie, that muft needs^beeafie, as^hu^^ The vraies of Chrift wil make hard things eafie, afftifti-0ltf eificy for I^Aions come to lee out thy fin, and thy co0^tion:Awis« there Hot a great deal of eafe; i& rbar J V? ben a nanbaifa a iore.and there is a great ileal of. cQf mptioft^^ in fbat f ojce, if one command n^kchefotej-tttidtfe corruptioocQnaes out, there STaigreajt deiEi]; c^eafe: Sa here, affii£kiotis to Gods oeople, they a«ebut as that iKhich comw to-prick r^ir cor£up.tion$ft andtp let out theh:iiiis>andiheir roxtisptionss and ttott givtt-^fcto the foul, A mans leaking is eafie to him if he havp grace, the going on in oB^^icaltiiii^ in it f^racious jnaoner is caUe, and ' blteLg^ii^abaucux^^S^^^^^^ bi(nf<^I£a«;

.

' ■■ ■ *■■■« ■ T-*— ■ ■ » ■

5 Wfjat makes the waits if Chrift eafie '

boiK it IS calie, O ! with what abundance ofCwett^ neis doth Godly Men and Women go about their bufinel's raoce chen chofe Jthac have corrupc hearts > You(haIL have-many chac have wick^

and corrupc hearts, go abouc their bufinefs wirh fuch fretcing and vexing, if any thing fail amifs they' are fo vexed: I but now, one that »Godly fets

about his butinefs in obedience to God^ and com-

mtcs all to God, and leaves the fucceis to God,

and fc he is at eafe. A Servant now, if he have not

grace in his or her heart, if the Maftcr or Miftrefs do

i not pleafe them, they go about their works, and

I fret and vex chemie Ives. Buc now thole that have

f grace,and know that they are in the way cbat Cfaxift

j would have them, and that they obey Chrift, and

ierve Chrift in chat way, they can find abundance

ot cafe, for I am ferving Chrift in this work,

though the work is a low work, a poor work, yet

I am about Chrifts work, I am fecvmg fefiisChrtft

and io th^ go about it with eale AD<t thus cite

waies of Religion make every thing eafie, oiir liwti

ea Hey and our death eafie, ourpauage our of this

world wil be eafte too.

■ I

But there are two or three things more to be ad* dedjche yoke o£ Chrift is eafictecegard of the yoke I of the Law, therefore fakhChrift intheTen, Tol^ my yokg upon yw^fw my yo^g k M/fe,the yoke and bondage you were under in refpeft of the Law, that was! a burden, but my yoke is ealie. And kis eafie in re-Ipefl: of Antichri(t,that was fpoken propbeticalJv in^ deed, but now wemay open the yoke of Chrift in re-fpeft t o t hat. But then comoare it w kh the yoke of; fin, then it is eafic too, the yoke of Chrift not only in' L cgard of all the former yokes, but if you comparo' it with the yoke of the Law, the yoke of fin, M,na^€ \

yoke'

TheTokt •fChift eajkr than the I^.

yoke of Ancichrift, rheic yokes ace for harder than (he yokes of'JefusCbrift. I confeis I need noc fpeod much time upon thofe two of che yoke of the Law, and the yoke of fin, fomwhac I would fpeak 'of either ojF them, co open the difference between the yokes in them, and tne yoke of Chrilk, though there hath been a great deal faid in opening of the [Text^ Come unto we aUye that are weary and heaivy ladenandIi»ittgiwyottre^9 there we fpake of che. ^reft from the Law, and tne reft from the burden of ^n> only I flial in this but a little compare the difference bet wen the burden that sfaereisin the yoke [criftheLaw, andtheyokeofChrift, and fee which |jseafieft> andfo compare che yoke of fin with the ^^(riceofChrifty andcheuyouflial fee wfae^i I have iec ihem both together, tnat one is a great deal ea* fierthto the other.

I • w

A 4 tA> A^pAg A A AAA AA:

•• *

• ■ • • f ^ t

» • • ^^ J - I I ...... 1 . , '

CHAP. CXLIIL

I

The "toVg ofChrift eafief than the Yekfoftbe Law:

VoPy f w ThiiCeretMniaU Lam required, abfli^

. ^inmoefrdmrtlM ^cmfonof Jt..bs

Service tPOi ihatgeMe^ 3* The Cmnmiei

• werebj^orJjf^difiiftft/'.

THEwaiesofjOhri^areeafie. ... Firft: InregardofrheyoketfxheJLaMr^: .j {ecoodly: Inregasdofthbydke.and bu&denudf lui*

I for cheeaftnefs ofGfacifts waiesy in:<oaqpan£(^ » of

^20 Ibe^XthofCbriJi eafier than the L^s J

iof the yoke 6f the La w, yoakiowwhac the Scrip-', cure faich^ in ^Uf 15.1a. That the Law k was a Tok^y whUh our Tathetf nor foe wtre member abie m bear. Even the Ceremonial Law, the way of Cfarift s eafie in refpeft of that.

For FirH: The Ceremonial part of the Law ce-t quited abftaining from the comfoBtt of the Crea-cure> thePeople of the Jews in the times of the Law were forbidden the ufe of many Creatures chac we ha?e a great deal of ofe of now; this is ohc etfe that we have by Jelus Chriftj that we are to make ufe of all the Creatures^ we need niake no queftiosj for Gonfcience fake of tke ufe of any Creature, in Che world, thticis fomwhac eafier cbaa to be ftraiaed ftotn this Ci^aniri: and th6 odier ture. - ■■ ■

Andtheciy Secondly :u We have a great deal di eafe in refpedrofthe Jews that were under the bar* dep of the CeremoniaJ Law^. becaufe that their fier* viceiq icit was very th^gdable to their oucWai^ ej|aces> their Sacrlfiees that they did oiier up to Godj How chargeable was it i W hat a great pare of the eftates of men did go forth, paix ly in the maiiH [ tenance of their I^vifds ? Tdect isa jgpreac deal of murmuring now for a little Money for maincesmce. of Minifters, but there if the account be £uaunednp» cfaeniaincenanceof che Levites iKrasagreac pan ok ehms.eftafi«p^ notbard^tbecench of tbeic SKrifi* cc^«.iTbcyvbadi3ieirQitses, dtversj^.fortjrotanoce Giciea.tfadk wMe tbeirs^te dutr potk^rn^' And

jmany things jmighc believedjjiarvay^tbeodighcw /charge that they were at for the fervice of 45oS ie-veralwaies, not Xitbes unfyi. but Ckiai miid abe like)4SQ«r<5ddfaatii^dgreteip«rieafcdiis ^tfaffe ibittgixkat bereqilired^ of d» l^pleof ebe fews^ there it nothing now required but wbat is ia nioaal ei|incy£ wbatis in tmantoBxeaibn due to ^*vrf<aho-

rec for liis work^ onlylbmwbat is due by th'ac Sccipcive^) XbimfljdhrMtmt\lethe moutb of tbe Ox fi}ax ireadifth out tb^ CorUf £o chacall the maincc-nance, no^or.chv work of.God is due in a vra> of coqooioD rea£oii> biiccbere was other things reqUr cedinchefervicec^GodiB the times of.the Jews^ andchac is an eale thac is very Nimble co many IM%% t^o have eafe chaic way ocom their outward ^y«c<?> }^et€^rxaiQly»the Lordr(;as weiihal hear more^by an4 by ) iequirea of us luore Certice orhsr

•jwaiespr

And chgn Thif dly» In (hecereinoniall Law, there tffic nt^^, i*^(vke Qt God Jkad a kindtof burdeniia it, for ti)ef«(Ware io many fixcerml performances^tfaac i^h^ Holy Ghoft cals rhem beggariy Rtidiiheats/ fo ndk^ny outward ceremonies, oucwird things, thac vfeceal^MCde^^ocheoutwardman, and they were meai^phiiigf, aildchiUlilhcfaingi^ w'companfoniaf cbeGxtfpiS,'Cl|iy .alerca4 the Arioille ^Beg-

gittjiy ^iimeuH > / Afid trttly^ oQe!WOQhScihink> chac when iK^^^^U Y^^^- '^^ ^ .Sciiptorc ■ as chat, that ihsk\i call che oercimonics of Uie Law "beggarly rudt-ments, that were thexerjnQteiis4ippt>intedfe^ God l|ig)jretfj an4^^&li^ft$0:theyf came ISO 1>e abitogated

shfff, "Vts^fk €aU^4^ l»eg9arlyf^cfiaieiies/>ne would [.^^4^i^e bow ifk is poffible chat'Stjf one thac pnofef^ '^ivCbriftianiry, IhfAild.conie and conform rhem-^!f^ IP {^.niifiy^eieiDomes asxhey havedona, co >«gfi&^ffi^ritdt:tiaits 4 : certainly, thefe:iMft b^ilg^lOr m^menos moch more^ ai^d wfaac .9 #anM Mf%ar4se-we bl:4Highc teco, thaciwe ihould 'coui^:lHe^vCbin^ the great Ornaments ofXaiods (etc viffCA ^l^asiCj^d did ttotrequire thenk bu^ at dwt '^im9) #A^^(*F^^y are io viMfied-byiGbd^teywi j^.^n^^M^ rW netjBff' reqttired^Pf'Cbii^ and rUi^efpre (hey are cobe accoonccd more #ile^ 'itA

—**«

I jhelwtofCbriJteaJier than the fuof^ \

ic is a great mercy to be <tclivercd from rht 6oa<kee : of the outward ceremonies of cheLaw, cfaok^b*ucit j thing* as were once appointed by God^to fpend fo I many daies as they did from their outn^rd buiiee^ thisisfomvrhat, Surety, if it were-in mans power to appoint ceremoniec, and make daiet holy as many did undertake herecofore,we had been broittht inro a greater bondage than e»er the Jews were un«' dec the Law, but Chrift would have eafe in the I outward admintftracion of his worAiip. i And then likewiCe, chough God hath appointed fome outwardthings, yet very few,for the outward I part of his vvorfliip. What a few things are appoiD-.tedbyJefusChrifti?. whereat in the cimes of the rLayr, there *Terj mukitudes of external thinss i ! yea, and how eafieare they that Chrift hath appotn-'^ i ted for the outward part of'his WtMrikip; -whereas! i in the times trf the L«vv it v\ita$ hard< as ctrcumci-1 {lionj what ahardchine v»as it tofaaverhe foreskin roftheflelhttitoflfi? .and you knoyv it made them foflc, vvhenthemenof Si£&(9» vviere circumcifed, they were, ib fore* that two or three wen vTere able to deftcoy a whoi City, now Chr jft hath rc^ . quired no iuch hardneCiSiofiu*. >•

I- Andthilyxhatmayheoneihirtgiliac may make

US much doubt of the waies of aoiny that ptK people

Mpon fuch vvAiee, as in the Wintef time to go into

I Rivers.and venture their healths k* lives as they dto

rC.ei:tainlyvChriftre(jnicesciio.iBdj thing,- if Chcift

did require fuf h athmg, I adare appealc^aay to rive

me any one plate lathe b)d Teftamenc-wfieie

ftherejs ahardcr. co.TimandmeHt thab that, if that •

, were a cpmnjandment then Chdfts yoke m that •

one thinq is hardetthan any one thin* thar Chrift-

reqtiliirdofthe Jews, no one Duty £<Klfficuic co the

ouswirdniaoias thac dung is,now eett»aly the vote |<<f Ciuift-ajhe-himfcif liich,. i« is'-bweafie- it« aoc'

■t* »> . • ». ^ » J^ P'' ' ^^^■^^•■i^

7)^ Tokt ofCbrifleafier ihaH m Lut.

hard CO cheourvardnun infuch external fervice'f^ jCbrift dijdL noc change one OrdinAocef com anodi^r CO make k harder^ there is qo Ordinance chat Chrilk didchangefrDmxheZ^v/cocheGofpel co make ic harder, andchere^isnomercy that is> allowed in the cimes of the Lav> buc is allowed in the times of the GofpeL

• : • , « • •

Andfoccher^ That is another Acmiment chat is. very pocfwalire co the JBeleever and his children! for if God fliould deny this condition to the children in Che times of che Gofpei chac was in the times of cbeLaw, ic wbuld make che Gofpei to-be har« Aer than che Law* and the cruch is, tlue.denying fuch I mercy CO Beleevers children would be a harder ^oke CO Brieevers, a greater burden co chem than ill the ceremonies were co the Jews in che times of :he hwvm As fimpofe this, if a Beleever fhould :>lead thus. Lord, there rvit a,time when thou iidft vk, only receive me. into Covenant, buc re-reive my child coo, and give my child the feal of he Covenanc likevvife, and there was a time thac I lad fttcb a privilec^ chat not only I, but my child rvasin a different condition from the Heathen, the' leacben round aboUc me was noc in fuch a coiiditi<« »n as I was in, in r^ard of my pollertty, and I ounced this a great niercy> but Lord, lince che iaie 1 was converted, and imbraced Chriftian Re* igioD, and fmce che time that Jefiis Chrift. is 9aie,'t8ittppofea Jevv'flKHild fpeak thus^ one thac vas a Jew beforeChrifts time, and fliould live ciL ;h£ift came, and fliould plead thus. Lord, haft chou roughcagreater burden on me fince Chrtft dame iianihad before Chrift ctttoe^ foe.before Cbcift. ame Ibadiitcb a lib^ty;that was as dear, ro^ me ^s tylife, thacIvvouldnot be without for iili the rarki, chac I ihould aoc only haycLJAy iel^ buc my, i

V 7, . \ child !

/

724 ; ThiXoi^afCkriJha/ki^thtHtb^

.child fepacaced feom che^^iwirijd^^.aiidbouLcavefMRc • Iwirhchcc^. and^uniei: che.Setl qfiichy Gra«ev kic' Lotd/ fince.CbriftftidiG>micig:>Qcoxiie WiorLdaodiioce« liinbracedrel]gion> cboughil may roiiie aad cake chefealcs> choi^blmaybeia coycnMHwUh tbec, yeCAOW my ciiiLd imf^ npc^ cbece it iia-diii^ereiice bccween my child and che child ola heachen^ Lord; is chere ao diHerence becween this and chje times of' che JLaw 2 cfaoo fayeft^ cky y oke ia - eafy, and chy, burden is lights ibuc here is a. greai iiiRdca iipoc me, t 6ha&IhaY^iii,oCiChas btnefictbav herecoforei had^ ceruinly^ my brfdtfen, Cfarift^didnoccoiiie inco thewocIdroicilei^tfaeGvac&of Godi' youwill£ty,; Ehey iiKere in a wosfe .^oddi^ioo thea chis^ but bov: arc chey in a b^ceti as for«he covenanc of Grace in^: Jefus Chrift^ chat i;ercaioly. a Jew ,had». ch^ were: (avQd by the fame wav^ chac we.acejOame]^ by lie-.* leeving in JefusjChriH^^Qw^choCof ban were belee-J vers> aQddidanderftandfeAis.ChriXI,. they hMche^ fame benefit:byJefu€Ghoift that we have, I Ink if cheic childrcA now.fliould noc hame the fanelicQefic chac chey had^I fay chen CtaiA hack brought a grea-cer yoke upca.bcieer«rs in chscimes- of the GoJ{»eU« then was upon bcleeveasi.in^cheixmea ofrfaeLaw, and chis is contrary to whatChriliikichy my Yoke. is eafy ^ and my Burc^eg lights Mech«kk$y I wonder' char any men diac are JBclaeverS): chaihafvcchiklnm. of their own^tbac fliould.drink^dQi^bas opiniosiv for ceruinly, ic cannoc bwbe a-greaser Ylike udoil chem^andif xbey fliot^<bhtQk there wei^e nodiftier. encc be£weeQ:cheir cbild-eaandtfie children crf^hea-* rhen^ theyfhould^counr^iC'agreac^'Yi^kOirandiheyi (houldchmktc better fori them if 4hey had lived in Thecimes of irhe> Law^ and-beforeiChr-iftcaoMiixo^ the world;,! for then rbey tadb^nefic^fotf* tkek. ckiU dcen^ Now vacate id^UveieAJkoiatikt Yfrki^of ihe' cercmoni^jjiw (hatre^qired^iardciiiags, aod

ar?

yag^pi^—n,^—.^—M—^1^———^^M^—a^Mi^^^ii—i^^i—fc ■■■■iiwri»l

thhii thi Laifi.

«cei]5)icbroiigktimonwrorfe cotldkloft^ yofAlcifiridt l«iTMatr<Hriieco2idifioftfaichOlKri/ttn cbnditigUfitiy] {■e^bcnyou weccio the cimeir of theLt"^;^

But efpecially the Morral law^ that was a greac burden^ a great yoke j as Idokedupoh in the covenant of works: now foi: that I flial not need to fpeak aiuch^ becaufe I ba^e opened it in the invitation of Chrift> C&meuntamey at ye that art voeary and be^-n^ tadeny tod t^^^ I (kewed unto you the bi^rdcn of the Law, and from thac^ £akh Chriftv I ^ill giveyoureft. Ifliewedhow Chrift delivers from, ci^^bu^den ofthe.Law, CerUiki!f> rhe G6£fii^^a i^^^reac-eafe, to mention to youbibt two Or ^re6 partkulars in^ttu^i. then 1 ftewd you there how ir ]:equiredabfolus«5 impoflU^le thitifi[$; impoQible un

cous now, jaotunpofliDkuntb t4«^^^' n t impBflt-' l^tetotha&powitir'that: tAddm htidr'iit 6riky butmi-j

poflSbld to us;-' Now it requires abfohike peirfefl^^oh itfevMythingicdAch not admit of *any rbpentfaEfce,, n04wA:€)f any eiideaivout', not to accept of ir, the] Law-a^cepcs^of j>o« endeavour, except he coiltmue* iiunoi^^^blfi^ite^^eeptc^ of no rej^^.hrsmce.; Btlc q4iw5^ fa*^^h*€kriAi^ niy y dta^^fe ^rfy;'* 1 ^reipitte no-chiog^^^ubtiowfantis tAfyi the L^^diftbnatii}-cept of endeavour ^ burl wiil-ttttfcpS^of eindeivfeilr-if A<?r#b«ia.wiill w»Ua<*dptof'it; if thc?r^ bfe'fe-' pdDiaiwwl:wi41^cc*poofrir^ -chfclja^-Wdiil^TioVat) it, ledifeiniie»w«Bp«h*ii ht^it diip/ t4ie'ta^^'^oi?id noi^attceptrit^iftwy^m havefirif6M!,th,ellk^ yott/Ovefr to Jit>'e«aiil cujtfei ahd'had^ tibt J^fiti Ctoifl'to^M^iiRO'^he wdridi' yo\rhi^^^ctib8iixii:6' ver*o«Mi««ii*l cwfefiot ev«,^jM^^ It^h^'fea^ tott-ehat^di^Angelwattdorbe-faiWr-^faifiPtH '

IkfchChriflS tafccbeiHli)ft«^y«lk<fj.T^ ibitBdfBlij^tJiar *iier#'ftottld; W mt-'iticd&t%; ino-

yi6 Thtlbi$k<ifChrifi€*fttr'tU^ \

bring you an e^Sy er y oke^ic is poc io when you come * cobeleeve in iuee» now your endeaYoucs fliai be; tccepced, and rhougjb you beimpcrfeft, yet if you ^ be uprighc, ic Qiall neaccepted.

CHAP. CXLiV. i

■ ' • • . ■ • • . j

TIm roks of Cbriji eafier then tbe Tfkg of Sin, aai'. X Anticbrifi. I

' ■ • , '

WEll) chcDexristhe Yokeof^in^ cbeYokef offChriftis£arreafyerthenchac> lints chei greaceft flavery in the World, ic makes a man or I

I wbmanaflavf Foche worftof Creatures chac ever was roadej CO. che D^il himieif^eobea flaveco fin iciscabeaflavecoche Devil, we bave many bills fenc up CO us> to pray for choferhac are taken cap* > cives in ^Argtre^ ic may be chere are fome of you here! chac have been caken uaves chere^and you count chac! a milerable Yoke, when you are made flavet to the! Turke, yo^ Uioughc your freinds that were at hooie! were happy ehac had cheir libercy to go up andr down. . Now Oh I you chac ever fek chac Yoke, or; chat haveheardche doleful complaint of that Yoke by your freindsj that you would by that be Cenfi-; ble of the flavery to ftp, and co che Devil: is ic ooc I beccer co be in flavery to any men in che world then | CO che Devil i When you go abroad you muft Aceds go into che Alehoufes, co drink, ana co be amongft company, and abufe your bodies to drunkennw, and uacleannefs, and y ou have ey<s fill of adultery i chac cannot ceafe CO fiQg and you will excnfe yooc felves, and lay, you cannpc^ do ocherwife^ then youareflaves, and are caken capciveby the Devil

(CO do according tphts will, xhat Text youhcve fur

"fhe^ ICodK •} Chrift eajier then the Toak of pm

— , I ■ 11 I '— *—^^—.'

ixinzTiw. a* And the laft» That tbey may recover tbmfelvef^itt^tbtSiuireoftb^'Divil, thatdretai^pt caiftwe by Vm a$ bit, t»UL When a nun is taken captive, he caonoc do his own will, he cannot go wbi-cher he wil^ buc faemuft go whither his matter wil have him, and he cannot do what work he wil, but he muft do what his Maftev will hive him. So you cannot do what you would, but you muft. do what the Devil would have you .to do, fin ii a flavcrjr. to the Devil. But now the obediente o^ the Gofpel, isthatthatbringsthe foulto be a fubM tp J^-us Chrift your.lOng,i;o that here "j^e differ rence between the Devills Service, a»d Chrm$, that In the one, your work is a bafe ilavery». and m ihe other, it is. m honorable fervice, Chtift.requires no bafe flavery of his lubiefts, it )!«5 bmcr to do any^flavery.ai^ddru'igery to JefiitChriftithcn CO d(oany. work for.tlie Devil, the tie^^veqme^ nothiiigibut iltwdgery. mi Cliriffrequiresnotbipg bw horwrai^le fervice. and,therefore theXok?.,c| teCus Chrift-i?«af^er then the Yoke.of hniyea^the Ybkeoffio, hath a great; deal of.conttadiftionm it,' ihereat? crofs. commands, they, ferye diverj liiftt one luft would Jiavfcthe(n do,one thmg, and SSther.wduldbive iheq dX> taoAsp: .hii^npwjp iSef'ecvice^.ofChriftrhereisaWeffedagFe^ineftt,^^^^

'tween them, i« the fernce^M ^»^«JV*hrS^iSfrel 'cowradiaion,.buE m the.>,fc):vic6 of Chrift. there m

iotKin&but comly order, aodtheterore^MTetvice lis aSwt d«aI.eaUer then the ftrvice .ofiin» ao<lth« wuthii, iOob* yottdid.but know.hp.tMt.thcfl: 'vouw^ldtayasmuch.. WScannoDcom^getw^ ■thiri2s.togetJier, tc know whic^iiiheavier .th^o.th. otbS. ^cepc wevunderfland.boch ofthem,>,ycn

■• mm

mmmmmmmmmmmmm

-9^^ jtVT?*^ ^j Cbrifi MJi^n then tU Took affU

over yoir, ycc you aj:e b^oughc uader the* fenriceof ifininacreat Kieaiurc, but now if yoir would com-.parc wfipn you keep clorefl.toCKrift,andche ^aiet of holincfs^ whether you do 6oc find more eafe to voiir *ft>'rit, then when you have liberty to fin. Vt)U think It is fine ro go Abroad, and be merry wichy our friendsvand abufe your felvej, you think this isaiine thing, 1 but when you come home your hearts akeupon It, andyour bodies are worfe two dr three dales after, Q !* but when you Walk with Godiq a holy nianner, and walk with God in your calling, aiidpray mbrniag and evening, and walk clofe with God, and ever and anon have ejaeulaci-onis to God, and have the face of God fhining upoo yoU> and fo when you goto reft, and lie ddwnia the tofoni of a reconciled Father, to have for your ptllow the bofom of ^ teconcded Father,&eac your tood as that which comes from the fruic of your U-bor, iindthebkilingofGod, and fitting with your 5^<ilfe,feUowblcfflngGodf<irthofc good things he g^ants'ifnco you, and looking upon your ctuUrca as tht bieffings of God unto you, and feeing rJie grace of God m them, andinalfthefe thihgs a:pc* aing, that after a while you fhal be taken From the world, th^t you (hall never (in more;, nor forrow ihore, nor neter be .trout)led more;not never cemp-^

ted more, whehydufhall fee the face of God and enjoy hisprcfenceeveriaftihgly, Isnothcrc a' better life thaii to btflnder the bondage and dradfferT (of theOtvil> tofwear,andrail,andvex, andlret' ^indcpntend one with anof her, Isnot here a ereat deal more eifc? C6?rtainly,ify6u will make crialL you fhall find abundance of eafe, and it is a good means to draw the hejart of any one to repenraoce * Whep they heat, O! whac a diflPerence if diere ben tween my ftatfr nojr, and thjit whenas I walk/ clofe Wi^HGod? What a Heal ciPvexation S

' " ^ ' ■■' _; " "■ ' ^ "^ ' "" ■■ I *< " < I II I M . u > .. --

The Yoke of Chrifteajier <f^.

Cfoiibte hav« I oow ? vbtreii when I kept clofe with Qod^ bowmncbbttter wti U tbeo wUh me then hit oow ? one day then was better then ten choufaDd woilda HOW) If I ftiootd hve a tboufaod yntit to live one day •a] did before when I walked dofe with God. 0/ (hit U far better, and tbt chonghca of thii makei them to ffeturne CO God, and fay with them in If^i^^, tetmere^ curne again, for then it wai better with me then now, ^91 for the yoke of un«

And then toname one thing more^ the yoke of Cbrift i» eafier then the yoke of Antichrift^ for fo Cbrift fpeal(a liot only for what is for the prefent, hot what it after-firards, and this fcriptnre is an csbortatioo to qs now, ^fwell as to the Difctples in Chrift&TiiDe, now, (aitb XbriAt uiseafyecthenthcyokeofAnticbrift, hefait]i to toyouy now fuppofeCbrift were here to this time t* moogyoa, and (hoQid fiy, take my yoke upon you, lor my yoke ts eafy> and my burden h'slit} yon nave liea^dioipwbttortbeyoke of Anticbrill, m^yoke ta «afier» yon will (ay> what is the yoke of Antichrift ?r I opened it a little in Chriib difciplioej and yqn Qiall f(t it her? in the yoke of Anticbrill*

Ficft. Take nyydceopoa yoa, tod I reqnire foa $0 be voder oo kiod of govetoncoe, but wbit you (h>) «ppoineyoarowa officcn* Aotkbrill he will appoint bit officen; boc Cbrift be alloiri y09 to cfaofe yoQC owo o$ccn*-

Aod Secondly, No la«r that yoa (hal be ander foe voor fpicitnal eftace, act Chorch, that which if pro* pcrly eccleflaftical aod fpiriraaj, oo law but what I ap* ■oiot ia my word, I will not give liberty to mep to make what lawi they will make, no law enfovoed foe yoar^ritualefta^bntwbai I appoint : if there be a Lioawaov of oefl tod womeatbat meet in a congregate (

on, and meet not only as CfKiftitqsj f^nt as ikco t women, there is forawhat common to cbcm u at)d women^ and there ipdee4 the lanvcs of—. n^ay take hold of them, in thofe it^fons that are tarj humane and triviif, bat oow-in th^fe things that tr€f»l perly ecclefiaftial and fpicitaal, chat concerns tkc fp-' ritaal tnan, fach things aslmuft cxpe&for If^sinai^ efficacy npoo xny Soul, to worli upon ray heart, todfnr metoOod, ortobringGbdtome, in tbelc things I as underiiolfwbuttbelawaf JefusChrift, no meaiacfac world have power, oo not Church officers, nor onl officers, neither Magiltratts, nor Minifters^ baTeaay) power CO put any Ltw iipoaa church in regard of dK |pii;itual elVatepf ;c, .in regard'of any fpirinal ofii-nance, but fucb ^1 are in the word^6f God. Cbrtftii the great Law^giver, and bath* made^theni alrctdyt and chey are to look that thofe Lawes be kept, but t are CO make IK) new ones, there is no new zA^ 001 Statute/ fortjbebrder/ngof nenintbeir iptritualeflMta thok (bings that aire properly, Ijfmitual;^ to work opM

to draw their hearts] to; Cbrlil^ orChrifi.todicfii, nj work upon their hearts, there can be no oewaft, W newLawrnaie by Magiftratcs, oranycburdiotfpreci injtbe worjldl but only iuchasVouP^ad;in the Sctiptiifr^ howkhfs iWgr^t^kfetp^ tbnk^ IM

. thou teii(f ere!l m^ SoUllO^nit^ any chingb'ut whii't ftou^baft fit down ia the wof^^ what thoU'haft commanded: indeed Lawym i ibewmen th/c f^awes of che.iH^, ^ Mifiiftc bound, to, fliew^ the peap|e tf there be tny tim^ (eafb St the cbuith^butthere i| fk> l^w c6iitMioif bt>undtoo|>en but only the commands of Jeliii ihey may^be madeufeof as qieb, as publkk^men^ / opportomty, i<*rves be .helpful in the xi«tSftte, / Mioifcersj, thev baye nothing- to dobus to e^M'tf

Bfc»-«-

m Oi < I 11 ■ II -^->-

than the Ybh (fAntichriJL'

73'

Xaws of Jef\ii Chnft.:: aad this is a gtcat eafe,; whereas'tbiMt the pondage Qf.Ancichrift, hewiU . ^mafec l;aws to bind ccalctence^^ .and fo though a man |. Aoutd keep all Gods laws/yet he inay be damned to eternity by breaking his laws,, and checefore he makes ic a bondage in this regacd:, that a man fhould Ibe noc only in danger of ecenial danmacion by d'fo* Ifacidience toQ]b:ifts la<s/'butia choufand .laws chac ' he nevtfr kr>ows.; And that is thq fecond eafc of t he yoke of Chrift, that there ihaU be no Laws to govern the Chuf cfa'bUc the laws of Jefiis Chiift.

■ Thirdly: The^difference between the yoke of r Antichrift, andrxte ybUe of C>rift is |hi$; Amir, cbrift requires iubmiffion to his laws by violence & compulfion, and you.muft do them whether you un-derftand them ornot, you muft underftand them by aPrilonelfe, that which flial befal you is impri-fonmenty.and baniihmenty by Inflifting CQrparal punifliment upon you, he wil force yo^ that n^ay CO come to beleeve^ if you cannot comfs to beleeve chistobea truth, that is the way to make you to beleeve it, imprifonment, and banifliment, and tnulfts upon your eftate, and corporal punifhv meats upon your bodies; but Chrifttajc^ no £ich courfe, ajDd gives no £uch commiflion, to inforce to belebve things by fiach a way as chis^ but his waies arc gentle, 8c meek waies^faith he, come unto me, 8c leaTA of fue^for I am meek k lowfy^SctaHemy yok^ Uf^on voii,. for my yoke is eaCe y and>it is eaiie in chis> tnat ^hat I r^qi^ife ofvou tebeieeye, I dO;not life, "violent. and cpmpuluve waie«^ and means to brkig you tobeleeye^ No, but the way thac I would bavem)^ people; uCe^^; it is in^ftruftion and informa* iApii>it Ts i;he fliewii^^oj^them tbjc tri«th^ aadanfwe. i^itig th^ .Ohjedi6ns..thac they baviea^iiQft tbis wavm it is gently CO' lead them, and noc eomoel-

- * . ...

than thi Ytke rfjntiehri/i.

>*^

dagewaschU) and if you did noc, you were un-dooefor your outward eilaces, they woUld force ic by violence^ £aich Chcift, mjyoke is ocherurife,^ Oh^ what a bondage were we in^ and yec noc fenfi* bleofic) and did we under AandiCj wewotUd not foniucmuc and complain of fome trouble ehac w6 aeec wichal^aad we would cry coGod chac we might never come under Xuch a bondage again, in fuch a* violent way, Co be forced co fuch an Oachy and co beleeve fuch and fucbchiligsco be true, thoi^h o^ cbeswife we lived quietly and peaceably, yec not to be fuffeced f o to live, except we would change our judgments, certainly, this is an intollerabie-' burden. And wouldyou know what is Anrtchri^ ftianifm, and whatnot ? It is in this, that herein the Yoke of Antichrift is an. Iron Yoke, that ic will^ have a violent, Bafe, Forced-beliefs, and forced alteration of a mans ;udgmenc, thatii^fae were but! roeerly a man, hemuft fufier all cbecormencsinJ the world rather then cotmetoalterthisjudgmentj beforeliebeconvincedof itt Certainlyj i£^a;iQanj have bur T^afon^ theReafonof a man, the fpiricof: aman^ifonefliould co;nc andfay^ youmuftbe* lei^e tbis to be true, he would fay, Ibutlmuftuft*-jlef ftand firft chat it is true, Certainly,rhe;wouldbeJ rotne in pieces with/WildHorfes^ rather then alter bis judgment befor^ be be convinced of iki btic idr a< man to come and fay, you.muftj>elecve tluscob& trui:, and be £ay,:lb^t:l(i<>not beleive it to be true, npy then you muft'benaadeiobcteeveit by. imprk fonmenc^ andBantihmeuc, radcoAfifcationof your gpods, and the like^ Oh what a^ bondage is cMs^ J^uA thiscis chebondage of Anti]ch«ift.u

J . I ... "^ • •• ♦ I

. lAad then xXatt^ is another tbang^in. cht yoke-df t AiHfchr^ and chat is.Doc^t^ accept txf repentance^ } ci#taay^ generalitepieDtattGeHaadflBDitMii^ exctpt*

^Wi^iWi^

Tfce M« of.Chrift eafier

here be a reforming o£ the particulaE thing wherein liey |udg men co beamifs;, wiuch is contrary co the ok^ Q^ Chrift. SaickCbrift, you oiuft do whac ou are convinced of co be crue^ what yon fecco be ly wilt, but now, becaufe of youff weaknefs^ youl annoL perhaps underftatid ic co be my will, this is ] ^oatjitiy wel buDlwii accepcof a general repen-1 :ance,.xhat itLfee your H^art upright, and fincere: j mdyoumoucne,. not only for your tins df know- | edg> but iius of ignorance, although you ihould i lie and reforme none of this all your life, I will | pardon and accepc you.' But- now mark how the | ^oke of Ancichcift is, Antichrift requires fuch things I :obe.done> Well, but I cannot do them, I cannot fei Reafon why I ihould do thera. Well, he will* never remit no punifliment, hewillinfliApuniih-ment, and never remit any til you revoke your judgment; yoatuav fay, well,though I cannot be-leeve I will live quietly, and wait, and tUe all the mftanfl I can to convince me chat this is the right wayv and if I cannot, (will live quietly with you, that will not ferve thecurne. Nay, liut if you do not fee it, you muft lie underthiij^niihment cil you come to revoke your £rror, and ^rofefs and pra-1 ftioe the contraiy^ Thus Antichrift layes morel weight upon his lawes, then Chrift doth upon his, | for Chrift faith thus, there is fuch a Law 1 require of you, it is true^ ■ if you do not do it, or underftand it, it is your fin, but becattfe of your weaknefs I wil ac^pt of a general repentance, you repent of all the tins you do know, there you repent in general for fins of ignorance^ and enough you fliwld hoc reforme all your daiesi J will accept of ir» but now when you come to their Court^there would be no help for yoii^ ezcipt you promife the coa-trary thing that you did before^ you muft come and re£orme> and amende and do the ching tbac before

vnn

■«»<*«■

than the Yoke nf i/fntichrift^ f^

hue

xsudid nor dor or el£e never^rubfclved 4>y rbem^}

uc Chrift ^ill abfolve yasu^ Cboiigb you ibbuldl

n^ver. cQoie ro do rhe chin^ chat ht wcnld haVe you'

tadoy. if there bea wilHngnds op Jfeart tb inquire!

:ji]nco: his mind, and a wiUfiignt{ii#o4do4<yfdift>^i

.y)ou toiow. Now v«h« a'dtal4ifdMtrenc^'iS'herci ? I

Though you ddaorr^fomrethi^MK^ard^l&jiSon,

.ycc \i your heart* be^up^ight, ISvlir^pardmi ^our *

oiFences, come come, faith Chtiflr^ for my xoke

ireafier then the yoke of the Law, then the Yoke of

fill, and then the yoke of Anrichrilt,v Oh HoV5: juft

were it for us ro be brought utilder the Voke of

Anoichrift indeed, phac are not willing to be-brought

under the Yoke of JefusChrifV, it is a gteat argu-

rticnt indeed, that we-iirc undtt rhe Yoke of %n,

when weiare ttbe willliig.to be under the yoke of

Chrift. iXa^Er^^/^, 12: 1?: Youfliall read there

of the Parffavcr. which was topuc them in mind'of

the bondagechac they were in £pirinially, it was to

^bmc cbem-inr mindto bltfdGodfor^bedeliverance}

^ «om rcbac '^bfttlage.: ViWiy Soiththe hprdfherei^ III

^t^t^if fo'iafi^ vHjeriiyebe cdmeto the 'Ldnd'wmcb

tke iiJUird^ »« ff>w ydti occeAiir^ of be bath promifed,

ikbMhe(l^^4^^bif<Se^'Vi^e: No^Tthe.wordthat is

Ttanflatcd^«:«ice,)iris ttiefertf^eVordiii dieOrlgi-

4teiiiliaui»4ifed:^5rh^:t|fidyi^\\^^#«>76 St^rTttrtf-Wider

JtltiiMiAfiAiAtm^inalhfdiai^'dfSiHflcer '^i^oVwhen ntbeyvM^ 6ftleU9r(]Jtfd^ faith* Godjybu flraU keep this OdBi^usefi Jar if J:^:-Lotid4li^ld fayi' Ob>^ thi$is a ^^'^Bt&»^ be)ae£<9ei4«<ie,^lhM-im^S<^vf^ m under <Poaroahy you (hall keep thVs^ikvieff} iOh, if you did but thinkttf the difference between the Service of Antichriftj and the Senrice of Chrift; it would be a very ftrong motive to pcrfwad^ usto4 ^h V^KS^^ rather then the: former; And £b tlie Scriptiireyou fhal iindicomparing the:iService of iin,

I

and the ServiceofChrifttogecherj icu£aid offia, thac cbe fervice of fifi h is a turd {ervjce,- iin htch t great deal of hardncfs in ic. In Vrav. 13.15. Tbe^ wifay oftranfgrefforf h hard^ Thac you may annex co cbe former, abouccheway of Ancichrift^ andyecic is flrange cocbink^ how men had rache^ be under any yol^ then cfa^ yoke of Jeiiis Cbrift« Therefore cl^e Apoftlefaith, in 2 Cor. \u 20. Te fufer^ if a ' man bring you iyitpbondage'f if a man de^fonrevouy if a man u^c of you^ if a man ^xult bimfdf, if a man

finite you onrhe^ace^ Ifthefalfe ceachcrs didauiyj chingantnft yoU) whacever cheydid coyou» you fufferea ic^ chough chev would exalc cherLfelves overyott, bring ycu co Dondage, nuke chemfelves Lords of your faich, yoiiwooid fuffec chem^ buc you will noc iuffer me; and chis isufixal wich mesj CO fuffer any kind of bondage from faif teachers^ rarher chen from che minifters of Jefiis Chrift, men will complain of any Service under Jefus Chrift, racher chen cbey wil* be under che yoke of }efui Chr ift. I^you VK^ under a greac bondage in che Prebcical Courts you cannoc but know chat if a minifter woukTbeaflave co cheBifiM>p> hemighc inilave all his parriA: As now, any people in che country^ if he would be gcadous wich che com-miilary, he would bring any ^endeman ioro fia-very co atcend upon him as he pleafedy and yec how willing are many racher co be under chat MiidaKt chen any ocher whacfoever» and men are loach for CO come under chis, chough we ihew ic co beOano-

nicaloucofSaipcurej chis Aewes the perreribeis

ofmensfpirics* ,

CHAP.

I

Coiife^tiimesfrmnAeftf9i^9ftUpKt,<s'c. j^f

• «

CHAP. CXLV.

^^t CpHfequences from Jfc* fprm^r VoUrin^ I. Tl^e fviir^ ^ mS^i^pi about the fervice of Cbrijl, 2. Agreoj^mtorejeUCbr^^^ 3. VUfi Qodfor tbm eafio ^okg^ 4* ^fing not an evil report upiivk the p^Ses of Gbri^^ $• Cbriflwil i^^ peSi macb Sermcef H biiiigfo eape.\ 6. ^Make notti?eTokfofCbrifibar4^ 7- tve Jhould give up our Selves tq Lbrifl. 8. It kanoccurfsd tbingtobean/zpoftat.

•

COme we now to the Firfl-, for I have two things yettodo> having opeBe4 in ifhac refpefts the yokeofCI^riAiseafiej there is> Fir ft. The Confe* queoces and CkitolUries to be drawn fro^t all this rhat bftfh been iai4 by way of Ufe« [ And$econdIyi Tp! (hew hQw. yoUf may ooake the yoifsfi o£ J^m CJh^ cilie tay oib what ic is chaf faciUc^^tes it.

Cionfeqit0^^ 1

I ->i

For the Con<eqj«2nccs hence, f irft^ C^M^lx* ^ That mift^k^ ofrche world aboip: the (enrice of Jei% Chcift is rcKceo^ hoY many men wiUi^at^rve^cure all the haidilupof ecernal mUeryt of Hell^tey chen come under the yoke of Chriftfpr theprefej^t injchis world: Certainly, This i^ a dreadful t^icig, foe aifiMii rp<h»Vie hard thOHghci^ qoc only without Rn^on^ ll»Alchh^rdiJ^)|i^t^ as when boc^ are laid together^cithor thoua»2^come under the yofke v of TcCns Chrift* or periih eternallv. and endure al I

Ouch ft caciul heart, rachtr thea 1 wU eodore cfae crdffiogoimyfin, IinEilvtDiuce tbe oAo;, 1 hope ' :te»wiUnoc bci bat I wll veooffc ir, bov ,

the oil

what a dreadful cbii^ is this, tbtx you will this. Iwillgrant, youacenotcraiyUioeilof k, bqc youheanhisouroftbewordoEcen^ireacDed} mad you camaot buc acknowlcdg ic is * great veaase, chat you vebcure all the wrath of God, and cfae! turfeoftheliaw, aadallcha; thacGodthceaceosia; the wordj tlMt vriU purlue tt)o£& tfav do pec^f K6w thiols 4 hard vcDtuce, how you vetjcme all this cvhsr the^ yduwill come mdpr the yoke off Jefus Ch'rift.' Qfa, whacifhKHkeii chisl What excufe caH ye qave for yout fetves tfaarrnnimoK, fuch a midake as ctus isi That that bath beca: deUvcred to you IHews the great a^avacioa <tf^h;sj

. Andtfafttm'aybeaSecotidP&nicutor, a iQttat^! CrdvatioQofchewickednefsofiBeM hearts, attdof^ iReirlives,^ichthe-Lf^tu hifrWMd, IbavelcK-aiy Son Jnttviihfr Wot Id, to bring i^jtinvcy aad-) foodnefiandlove-unco you, andoeis comefocEO, veliver youfrom alifeavn'^ke, andcslay- uieafie yoke .upooypu, and-c( way, 'bnrtitj* you idW tatbec tedt^'eitipre-Hu him, ^d:i{i^fEioing'yo (• him, ah4 fayiiig yt*** vifl be a dfeadhil tiggcs gt^t da/i'-tt^iK adlflk< Chriftj whi^^ifa thejuby J ifthiey ftouldWy/'Oh^ i upOD tafos ^eckrjsimo

■ Ill .1 I ri • 'r-'-^~- I 'I •--*-"'• "intf n n

tfiheY$kfoff:hrift, 739

— ^— , . ^ . ——"^.w^ ■ ^

riUnthet be under the yoke of fih> ffirt under ciie >ke of the Devil, and under the yoke of Anti* ktift, then under eke Yoke of Jefus Chrift, where-I che cruchiSj JefusChjoift 4s come inco che world »bring fuchawayof Sweetnefs, and Love^ ^nd Lcrcy, and Eafe imco.ii$^ as • ifali cf^e Angers in Uay^n, and tten in the wc]:ld,h«d fee all their <f UcLooies: on work froin the beginning of cbe rprlil^ Cii^find our H^ay co|>rini;iis lo Heaven^ htf could PQC have fouMMitiuch a wuqr at thii, nd y?er chirway (o berefoied) Oh the aggoancibq £mcii atchac day 1 And che omch i% chac whsdrl ityc deUvered coyou ouc 6f chis.Tekc> ifyoir fitall ^ continue under che yoke oi y-our fins^ arid:be ikOnd-ilaTes' co the Deitil.xn. jroor wicked CQUsfei>; faefechingsihAll another day rife up in Juc^niettcl a llQp, your Mouths, when ttus Aal be^brou^c! gaiuft yQU> did not you live in Incb^a Town ) And j uchaplace) And where ydu beard fuch^a Tew opened to yQU>: that Jf. you Would come co jfefas ^rHft his yoke wa% ea&, and his '■ burden wias lighc,| iiad thac che Wign of Jefus Chrift bcougbc loch FweeEndfs^ aM h3vey< and mercy) And yeryoU rd^^sl k) atidyolt .would chdferathirco b^ a boad-DalEeit^Aiy easai|n[tii9 JOeail).'dben tome uhdet tbW yikkeiof fliy>foQ^iQhiflow wiUrbitig^ivAceytot^ tin ahochec dtiyi i hefeech'^ou, Ifec not wbarwe fpeakanro yra^i^be an aggravation of youci lin^^ the Heafon why 1 havfe been fa long upon- this Texc was, comkfi awly thtftumbUng blotksthar menj UidiDthawaies^cttChriily andco^dhJawyoiip'h^artsj iio iheboireof chef waies of jefus Cbrift. Bucnow'J i£youSiouldfeje& thewaie&of^faciftj and con-* cniKiiMdr the yoke and bondage <tf fin after all^^ t^S Wilk. brtbe. fctuc of cbe S^ccmons eliac cbey 1 )!9riU))ecjiUedpiieragainac rbeday of judgci^intv ro ' vinaktffMr.yokeiatid^ brndienheivief when ycu are .

' r a under

lo Confequemes pmn.ihe idpfief \

''^deccbe vrach of God toaSi ^tfetnkf« iGid due-tQay>e>i^cpQ4tt(pofciiuFoisK. I

• • •• 1

ii^t Biv^tm iifi^c,. cbea you^^ac »e*€hc People of ^ hjGod; chacapeisimeiinder.ciiiiyokc, aoalu'vefck: ti]iee9Lfinef$3Qf)tbis'yoket> hieffche Ix^dfork^ and! if lefsjy qnc i^^«os;fpriiirliac «afe vmi find ia-cbt Yates; inf:|euv Chrift^ Tbioikbuc «hu$ '^trh yourfeUt,, liDrsene others iadood^ ckey luiw a ftrangc^oDcetc, of jche maies of lefnsChcift^ and ^chHikf &111 hud, ^ jatn^aodeed, ifdiQir.Baair^s be not changed, rbey^ .wtlJie bard tmoo^^oD,. belt bteffed be Gad I fijKit plflsm.^ibeirwiie, when Ilxgaa co cum my- faceco Jf^£!hctA:» my Father wJtotbercaUed me Fool, iaiad fatd, yon pvidl have no comfort, and my Uncle :aiidkindc^d^ tbey toddptiecbacjiy.con.fprt would ;alLbe)gane5 tut bkibdjbeGod I dud >noc harkm to -ibeoif fbtu I fittdchecn ADbieqD9M.ifc> I do>nM findrhac ta^i^ -chiogsibring Qie iaco any fincfaL bmdage, but: !ld9flirdihe;6odi/iicyar,hadicbac -oomfart chac now^i 4JMLVt^ ^ay» I(ba.^e;CbaofMrjB6r«efa^ eafe, andcoin-^!pfl>f/il^Pi.aii>W!frt>ur'ib,^^ ^tta|c iflal'cbe mcai in. 'pkcfiWi^l^^\^t^tnm and feel'tbac^wtnfott tbac ^feiL /chey. tiKPuld>b6.iiKl'09a vkbiChe wates cf "GpdfX Ihojpe tbate ate many chat;caa cfai&k-wub. ^bemfejves) clid biv alimy.kindred^aad my friends, fX ea> did but all ihe ^WlOl:Id ' feel tl^u: >iwe«iie(s,. e«i(c3 and caaif0/«,!fbac Ifeelta shewaiea^fCbhft, tbey W:Ould bisinilffv^ wititcfaam. Ifywican fpeak* fo, Ob. >lei&dbe jGod for dm eafieyoke of Chrit. Ther^ migbc; have b^n-is^quked anvd yok^ if pirift (houldfa,y« Well, I endured^l hard yukr for you>.lcame.-&omth^Bofome!of^my Fasber, andj

tj '

iiHII be delivwcd, you nmft have 9 heavy yol^ ilj^^onyoacoo, ifChinft Aouldhave requir^ii^ thiii: we fliould ha^Te been cied unto a Stake^ an4 en^ed i die fire and have been held unco it» and faved at laft^' ^c we had eaufe co tal down and blefs God for ever! forthi^: bue Chrift requires no fucb thing, ChrUlij reveals DOC only S^^vaeibn at laiti but he reveals a' fair wavi hepavtfpurway withuoldv fp t^iat.wc ff>xhttii^^€an^nruvxiO CanaaHy not thr<nigh cbe wtlderDe&Jt t^crtie^before we citneqnder the yoke dfCbri#fully> rhtre was fome eroubte, but cake it ; mi9e{jp6£l^<fieinw.ardmaa» Kay^ their way to a Jleiaveiity.insntftfi^is thrc^^ here in this

wo^ldtbey^ateiC^na^n'thtc^ows wichMilk^ndj ttMey. H tettue, the JeWsVere m a fcrvile way, and God would not bring them intd Canant but chrough the Wilderness, an4ic is true, in outward rview there is a goeat d^al of t.tduble to come co fyou/but in regard of the inward nptan^ ch^e-i&aXpi-nimiiC^^nMntbbttngttsc^tHblleatfen]^ Ci^^> a»d^bie Safmi t%<sy'm^ fuck'i^ilk^n^H^ney c6n% iqjiniwUy, itlbeyveh^^not hmd.?r the^telVos all (;bf iva)lihaya4H;e ^idg to* the^£an^d 'MC^naan'^ .fihg lLMdtkacdi;^aii|^fm^d'tht!m'to'ltf(^ fjveewefs0a,n4 ftwiey,«ic.tt#<He«rondS? of ibctjOfpel^Utlw way cbcy^: mebile^te wicked hav^ libthing biic Swill aifidQagsiiieat) ro fucH, aad tofeed upon.^ And here' irtb&dwreate between fif^odiy man^a^d a w.idc-. ai man^^m^o^'liiAn ot wofnap Is ^appoliHed fqc. jexQOicion^aa he Iftesupon thet^skec^in .c% nd^a/v cbiiai iht hath nothiijeto nialxirjatn him^' as \ a JPf ito^ lairr he luraitupon chepask^t, this is his life in comr igi^ifondf-a^Godly mans lifej he Is going qn toex<9 lectttion'eveninthisworld: now between the gic;ea-i | tfStlSMxk9i\^9KH,iJ iiidiRThac the Saints have in^thi^j iptosld^itliece ia'ifht^^tiFerence, cheone is appoinEedir

t>. -.. hiin^V!

743 ^onfe^uences frmn the itfinep

I him till the day of execution,. and the other is ^o* 'ingcoininiorralicy> to leceire a K^Dgdooi^ to live-upon the creareft da^'htics cbac Jefus Ciirift broughc fi out the^piom of his Father, frorn the Riches and Glory of his Father, here in this world he hach rhac shac f^eecens his life^and hach his fbod^ fome relpeftf beccer chan cHe food of che Angelsj he feeds \ upon Mc^aa thai; ^opes from Heaven^ rhoogh he{ beinrbe WUdernefs of this v^oi^ld.. Oh^ bids God) and Jeftt$ Chrift Chat hach made fucha way for chee CO Heaveo^and loTe chefe waies of Chrift^tnil fpeak well of rhem, and labor co promote them aad all that ever you cati, and live fo^as you may pot bring aa ill reoorc ttpon the waies of uhrijQ> that others may not oe deterred |rom che waies of Jcfus Chrift \ by your lives.

And that may pe j^docliei: Ufe» if the waies of I Chriit be fo eahe>' then do not bring an ill report upon chem. Do not lead fucb difcpoteuted, fuUea^ dejedled lives> elpeciaUy yoM that have caraaLHuf-bafnds^ cartial W{yes.. carnal JPaceDCs^ .cvaaLMa-ftm^ and Hifl:reiret» cney. look Mpop.y w, vkac you do iiow>a6d if they (ee^thac fince you began to go to Sermons, and co make more profeffion ol Rel^oo, t hac your liVes are more filled wich difcomfort>and vexixic^dndfirecciM^ and difcouragement chan be-fore> Whacwillcbeyiay ? Wb^ waies are rhe£e^ Who would come mco chefe waies > they make che.itmady andmakechem fools, and unfit them for any bufinefs. Oh, chis is a ihame to' he waies of j Chrtft', chough it is crueipow cbou feejft.more canie' of humiliacion chan before* bucfor aJtl .this know,; chac this is noc le^al' humiliacioo^ but cvaigclical' Ihumiliaciouj and there is fweecnels in that bktcri

_—^ ?tf/

II I ^tttm^ttm

if theTodkof Chrifi.

of fin if chott underfiriddeft ic in an evangelical way, , ^andchojughcbouihouldeft mourn for thy fin, ycc/ riiottfliouUeft catry thy-felf with that geneleucf^, and huiuility, and meekneft in thy fpiric, thou fliouldft dTcDver that Iweetncfs of hearty and cheerfulnefsy and aftivenefe in your callii gs, going about your nu^ncfs better than ever before> that chey may fay^iiirelyj^the way of Chrift is ea<ie, and fo others may be in love with them ^ but if others ih^t fee ydu to be more high, and lofty in your ipw xitsi more. proud, more difdaintng, more neg-j leftive in your callings, and more crofs in your car« riagetban before^ then they will be kept oiF from ehofewaies.

Ccnfi^umce f*

J*

Again if the wates of Chrift be to eafte, certainly, Jefus Chrift will expeft a great deal of fervice ^om ybubecaiife'hegives youmtich^eafe, a man cbat walkes at tiberry,1fte may walk apalce, a Porter ^hat harh a great burden upon bim^ wbilft that that burderi. is upon him he cannot go fb faft, if one ih6tild coiheand fay'to him. Why dp'n^^ ft^r 1 lift ytoXxVd anfwer,i£ y.6ii Had ftich a biirden^p* on yoil ^^ X^ytx i^okJir^outd go ki foftly a^ I do. A <att that hathr a'grear load upon it, cannot go apace^ f6 hbre hithJefu^phrift laid lio weight upon you in' tiii waiesj^'thdUet U$ run the waies of Godi com-. i&ndrtem$. ^ Be^^cfvfri' in the time of the Lawi, O^ey'hid Shack^iVHi^ had a weight, abur<ientip. 6q ttieoi^ andthp^cefore no mafrvel we do. not* read of fo mudi holinefr> srndipiritualneB^ in the waies) Ojthe Godly in tb^ tiniesof t;hc tavTjieneraUy, be^ caufev Ifay^ ^heir y^wa^ heavy ^' And therefore tSeyaiiJ^ifffl^V.ei:y'^^ bdc tK>w, when Je-

(UsvChnftlft cbirir into, the "Wtirldr antthatli-

•. (: I

A^^B^

I I

i

;44

\hetMfatfi

caken oiir yoke from ii$t cenaiol^^ Chrift ezpeAi cbac we ihouldnow go ao freely in his Waics, and abound in (be work of die Lord, and do mote liiaa cbey did io cbe cimes of cbe Lav. ftead rhe Book of cbe ^falmeSf and ICee the fweetneCs of fXmd/ fpiric, hdd VanAd had rbe Epiftles oi^aul, and bad knov/n alll of Chrift, and heardfo much of che Go-j fpcl opened co him. How would he have faic^ O! how f wect is chy Law i and if bis heart was cn-j larged, he could run the waies of Gods command*] mencs, I hue Vofvid^ he was under the burden of * the cerenioniall Law, for it is not that which is revealed in the Gofpel, certainly, he had not the knowledgof cheGofpel, the things revealed rhere> though he had a more then ordinary iiieaiijte of knowledg, and if he walkedfo freely,and cheerfiil-ly in che waies of Chrift, certainly, we ihould do much more Service for theLbrd, now the yoke is takai from usj as the ceremonial Law in rcfpeft of charge, we are freed from a great deal of charge chat they were at, therefore we fhould be more ftee when God requites it of us. And they fpent io much time in outward things^n meer outward things»then (hall we gnsdge God our time in f^iritual communion or gcudg God time in our Familiety aqpiarterof an hour to WorfliL(» God in our Families morning and evening) In the LavV5 they fpcut abundance of cime in the Service of God, it may be you think k much to rile and come to heartbe Word> they vvcre fain to go tong jomnies to Worihip ac Jendakm wherever they lived, in the country, to go to jier»-ULem to wor(hip» and yet their worihip was but an external thing, and itt the greater part but bodily labor,whent6r^ went thus to.worflup,rhcy bad not che Myfteries pt the Gofpel opened to than as ya have to recompence your labor,. therefore I lay be more aiiundant in Ene fecvice of Godr We hcvi

aiotr'-*

■" ■ ■' ■ 11 ■ ■!■ I « _ ■■■■■ I ^W^—I^»W[ ...

tfthe Toke (if Chrifi^ \ 74 5

a nocab le Scr ipcur^ for rhis, in. AUs $)• 31 • >of che; llaceofcheCnuccb, wheaoacecbey had eafe and reft, markewhac came ofic: Then had the Cbur^^ chef reft tbrou^joutaU]udcsLa'id Gal.kc aw^Sama-; ria, andwereedfied, .andviraU{Vg in. the fear of thi Lordi and n the comfort of the Tioiy (^hoft vc^ere mukj-^ : plied. Hereischetiuit of their reft. , f he eafe c^, a {ecure hearc'^ is that chac mdk&s ic mor^ barren ia \ Gods urates, hui now the Church had reft tjirougl] all Jud^iiy What chen? then chey walked in 'cj^c fear crf the Loid, andiu che comt'orc of rt^*.Hor>^ \ fjhoftf and were mulcipl'edi and doth God giv^ reftunto your Soul, and peace CO you? cl>en walk| in che fear of cj^e Lord, and be edified, and builc up more and more, and mukiply the fervic? of God more and raore, there is a prcmife, tl\ac th^ people of God (hould be fat and well-liking in tb^ times of che Gofpei, and fiouriih in che Courcs of the Lord. There is two things that c?u-fcch Fatnefs, the one is much Feeding, the other is a great deal of reft and eafe,' when iBe;i feed much, and then have a grjeac deal of eafe, this caufcch facnels, if there be pichex wane of food, or if there be never fo much food, yec.if a i;reac deal of labor, ic keeps rhem from fatnefs t buc wheq there is eafe, and food, that caufetb bodily fatucfsl NoW Cbrift expedls in the times of the Gofpcl, that allCbriftians mould be fac, and \^ell liking, thai they ibouldnoc be lean in their fouls^ Why ? for^ r* They have as plencifull foofl as evei; was iiui:e the world began^ never ha,d rhey t^efter dipCijprid tnorefdA diet, and whollbme diet icbafi ^oww :^n4 a. lie hath revealed likewife (hebleifeaeaff of fA^ <Gofpcl,there was never a time wherein theMyiftcry of che gofpei was fo much revealed to malce cJie «eaies df Cbrift fe eafit as now j there is a reve^liflg ihdeed olxbe wafies of the Gofpei to be e^fie iqnfu-,

' f ailvl J

-' i-i*i>r^- -^^'^ -

Cwife^vencet from tht eafijiefi

i

plly, aadloofc^, bucwo cb chbfethac *re thus at eafev but I fay, there is a revealing of ihe Gofpel andcbe waie^ of Chr.'ft to be eafie tpiritually. Cer-ta nly, formerly many went to Heaven more bard-lier than we, doc only in refpeft of fuffcring, but

linrefpeaof horror of fin> the fpiric of bondage, there were fcarce anv brought to Jefus C hr ift, but were brought with aDtuidance of horror, and had much «i the fpirit of bondage upon thcni, aad God did recompenee them afterwards abundantly, and we find this, tbatitis truie, that nsany raie Chri ftians, never knew fo niich horror of confdencc, andarevery holy andfpiritual, and have eaf. m their coming to, and living witn Chtift, fcut we find iT'any very ioofe and vain that never had the bondage of iin« if God would humble them for their fins more, and make them fentible of fm, they would not be fo "frothy and carnal as they are. Wei, but though fomedoabufe the free Grace of God in Clirift, yet o: Ws do not, now you that have fomucheafe inthewaies of Chrift, and alio have fomuchfodd, furely Chrift experts you fhould be fatandwel-likuig, and that ycu'fhould do avuch ferviccfor him»

And another USfefe chi^. If Chrift accounts bs,

waies ealie^ let ttot iheH hiake them hard, take heed

how you make cht waie^ df Ghrift harder than

Clirift shakes rtiA\, thdogh it is trufe, youcaai.a:*

maketiiem liatd, 1 feixt, ybit ddiirhac you caa to

'mkkfe then! hJrrd,^sthU55y6a have ah Apprentice,er'

a Child, or a Fricr,d, cii aJCinfmah, chat i% ^oktoj:

after thcf Waies of Chrift, IDo hot you do what jouj

'canto make the <vaie?s ^hWft Iwd to ikem i yoa!

jfcorA atchem-, ;inditoffatkfca:m, andrailat chem j

of the y^t of chip.

andfmice cheBi> and cake all advantage you can againftchem^ y.ou do what you can co vex their 1 ipirks, and co make Chrift^ waies hard co chein. [ SaichChrift^ Icameioco theworld co cbac end co bxiog fouls CO rae> co carry chem on comfortably ro Heaven, bucherpisa Wretch^ fo foon as any Djie looks cowards Heaven> he doch whac he can :orqakebis lifeuncomforcable, a child cbac you re-.pcftedbefore, aqd lived fweecly with you Biefor©, low you do .whac you can co make cherp live worfe ivesChan fornaerly they lived, apd fo the Wife of ourbofom, oryourHufband* andchelike; and. hus you do what you can co draw chem oif frooi he waies of Chrift> and if chey wouldcome off com chofc waiest cben you wouuldo what you can

> make cheir lives more comforcable, O! Wrecch, Wretch chacchouarcto crofs the >raies of Chrift/ loujdoftincjiischingbuf aftthe ](>arc of the De-il, for what doch che Devil? che^Devil will make is waies as eafie as he can, and (he waies of Chrift

> be as batd as he can,, and chat is che reafon that any young Chriftians are croubled wicb more roptacions now than before> becau^the Devil, es chey are geccing away from him, a ndh^ dorb / hac he can co make cheif getting away co be I croublefom as can be. As a JayloT) when (he I ylorhachaPrifoneCy if he be in Prifpi} be takfs ^ I notice, but if he be a plotting bow fo get out of e PiifouA then be comes and laies f^t^rs iwpa -n ; So when men are in tht PuQge9Q or che. Pe^ ., and the Devil bach chemf aft, (hen be is at qui-wicb them, but when they come co enquire afit^r ) waies of Heaven, and labor to get out of .cb<eir adage^ then che Devil comes with Darcs.and Sug-lions, CO make their livec UBcomforcable^ and he Devil doch, fo do wicked men.

747

Confeauerice

■ ■■

Con/equences frim the edfaiefi

Confequence^ 7. |

But then another tife from hence tstbU, To exhort t people to come in to the waies of God, labor to get over f the Scumbling Stone, the Devil tni the world hath dc- \ ludtd thee, but now fay, God forbid that I (liould 107 ' longer ftami it our, Oh/ nowlcome, now I wiU piic my neck under the yoke of Jefus Chrift, I will come andbetheCervantofChrift, you that are fervaotf, you hive been commended to live in fucb t iervice, wirh ; fuehtmafteror miftrity but there hath come snocheri fervantandtoldyoQ, thattbeyare very hard, and yon wUI never live comfortably there. But now if you have anotherjtbat cornea and teHs you, that it tsmeerrnvy^ ibAC the otber puts you off out of ill will, tnd that cei- ! catnly' if yoi^can be but one in fiich a family yon will live a happy life, you will find fo much peace, love, and kindness, andasfairdearinj^asever any fervant bad in! any family in the world; Now upon thts,iP^yoQ flhould: be taken off, would it not grieve you f truly, it is thus* in the waies of Chrift, yon have had f perhaps ) good*^ thoughtsofthewaies ofChrift, Ibutfome, it may hcr\ hath pu: it into your beady tharyon will live but a mel-anchofy jand ducppifh fife in them, but now, yon have heard out of the word, that you (hall live the moft com<^ I fotiablfc Kfe in the wot Id; ^nd therefore, 01 now re-) folVe to give vtp your names toi God before this night,'

5\6 tnrt the prefenbe of God, and there ptofie(s your : elves that fott wil be hts Tervantf for ever,, and bind \ your feivps unto hinfi, fav. Lord, rcveale what thou; haft to enjoyne me, and here I tm profeffing to be thinei, ' ' '- -;

/ . • i I •, *.

■ ' Cohfequinci. t. Aniagain, If the wiiet cf Cbrift be lb cafy, tben

afthfTokeofOrifi,

j^jTii^from h««ce what a curftd thing it i$ to be an Ap-»^itt fot one to begin to pat on inro the mm of Je-

* diffiwce and difhonor upon the waie$ of Jefas Chnft,

* thSoeh they were fucb hard waies. You flial have «anv faT, well, I was a puritan once and I was wont tTbVpraying and faftwg with thtiji, butiiwasfuch a bordMtome. thatitwat itnpoflible for metobear.t. 'oh 1 thon hadfta bafe carnal heart,and doift thou leave rhe waieaof Cbrifl upon Aich grounds ? Itnow, that a itimelhilcome, thattboii (halt becift off with eternaf •bhoirinc, and thofe that thou feekeft to put off from rhe wiies of God, Aall rife up in judgment againtt thee}-

* J ihe ufo^ manner of Apoftates to put off others frcm the waies of God, beiaufe they leave the waiei of Cbrift ihemfelves, therefore they labor that others may l#tve them two. As-a wicked feivant, thathath behaved himfelf wickedly iu a family, and Ae Matter and Miftrif put him off, thenfte failes, »nd briu|$ up an ill ;rerOttaliheeao,upon the Mifter and'M.ftrtf, fating, rhere i« ao Itring with them, and if they hetre of any ["fining to Uve to the family, they cry out againft them Why? becaofetbey.reputoff ? fohere Apoftates^-Lre ihemfelwwurkedly, and Cbnft «ft« them off a» SifavoiT Silt and filth, and whe» they are ont* our,

f Sio th^ find their {pirits fiHd with guilt in their confci-iocei, aidtheochey raile againft the waiesof Chrift. what I the teafon that the I>evil doth fo much labor to rrioBoffmenfcom^'oa-? *ecaofc bets caftoffhim-SfAe was once an AnjgeU*ndh« being ca(t.offftom God hiinfelf; it troubles him that any fliouM beUronght ontothewateaofGod. butif th^e >>• «y-fi»'hhere,, Oh that this text might cottvince them tharthey flwnld, returne agaioe and fay, J wUl teiurtf?MOtp the waits of ^Rt%t^]iotMk^^ tetter »&h wfc thenii*

Means to mAfi the ^okt rfChrift eafa* |

^—-^ ■ — ^^-^^^^^^^^^^

And chea the Laft cdiog^ is co fpeak eTprciilly co roung ones, tbok chst coaiplaiQ of banlii^ to tbc vaics of Cbrift foe (be pccfeot, aod feci cbetc wmk vety li£cQlr> cbacfay, Ob, cbaclcoaid find whatjrouiay isiQcbewaies or Jefus Cbrift, that I could find cbem To, wbacabappylifcihouldllive^ Now be convinced cbcreisfuqba way^ wbac Ihould b^ dotae to ftciliute* ind makeeafy cbis way. Now wbal rales we flioaid| obferve co make (be waies of Cbrift cafy,^ chat wc may j gooDwicbeafesfweecnefs^ aodcooiforc incbcin^ cacb~ next cbiog I (hal cpme unco.

«

CHAP. CXLVI,

tljemeatuf to mshgtbe waw of Cbrift ea[f U mti jelves. I*. Our obediewemufi be eva^gAicoL !•

. ^iep the heart in a readineff to every duty. 3.Qet the heart in lonjeto^tbe duty. 4. Looje not your in^ cour4gementfi $• Cantkmena in the ffaltofatty Sin. 6. Order the duties ef ymr cmdition. 7.

/ UavetheSucceffPifboUytoijodL %.^nd not your felfso whatCbrtfi doth not. 9. lay bold uponaB opportunitiej. iQ. ^Prefirve all experieucei. 11J ^etvare of dtjiurhit^ paffioni. iz. dtfarbsine communion toitbtbe Saints. 13* ^EMtdfemuA faith. 14., Qetftren^ of (^race.

Tfie laft tbing tbat I intend in cbis point it. To fliev bowwensay cometofacilicacccnewaicf of God* linefs CO our felves, cbac is^ how we may come to five fo under the yoke of (?brift^ as co make it eafy onto oor felves^^for ccrcainly» tbougb Cbrtfts yok^ he eafy,^^ many people of Ood find more difficalty in Gods waies/ thencbey need| there is an aft« t skiUa t SBj^flay of!

nyflery eodlyi

ty MlViM

Ueins to make thi Yhke Hf thriftufte. >^ i

^odlyneft^ which iFyoo come to bie on rights yoamiy^ carry on the work of Godlinerf wflb pOWer, tn4 yet with a greit deal oT ^ife and CutttMhr As yofi <teow 1 a workman chac is skiilAil id hit cva^e indeed, and can handlebis^okwellj andi$exercffed inic» be carries otrtiis work with eafe^ic goe^ on before him delightfully whereas anomkilfal young workman, that cannot tell how to handle bis tools, he will keep a bungling and flir, and tires himfelf, and dotb not carry bi^ work on ^tbeale, and doth buc a little work, and doth it not wel neither, thofe Workmen that do their work wdf, with mod eafe, tbey do the moft work. Now for tbofe rules to be ob(erved> that may help us tomake the waies ^Chrift^afy to us, they are thefe.

I. Be fure tfa^all your obeditmce be evangelical o-bedtence^When you are tendering up any fervice to God let it be ( J^y ) >" evangelical fervice; you willfiyj whatisCbe toeaningdfin evingtlrcal work^ 0r^aA«! geltcat obedience, or fervice? cerrairkly, the W!ifltbf| tbeknotrtedg of Chutk^ iiitbe chtefetbingtbat makles ^e wat)Bs Of God difScult to Godly people, tbeir obe-^ "die'nce is l^gal, not cvangelfcaL 1 have ahready, io fhtfortt'el^panof the invitation of Ghrift, (hewed much of the difficulty that there is in legal obedience, I ^U giveyoubuttheheadsof fomefoarof five things fore-yangetic'al obetfienCe, iod* 'ftie# what it is, or what eirfetherttsriimdgelidilobedieM:e/n eompariroaof fbepttfer^ .

the cliiri MHders'd^'o«^th«^th«l^, ^Vnydtiteme t& 4losny woric,donoclod(apooG«tt «nir<ivrrt to<i^e> paffing JQtdgtBcnt, and conftemnins ofyoo, Bat look Bpon^dtUftfbier, «nd iftyo^r''(j»c<tii<iiVe to be. .no'tfiin|tnc <M'«^eace of «^iid YoWTathet. this wilihake it tjtfy; ft Ul 'gttutt -tiire fbr^thiW-toobic^ I

kiu. ira'rfM>'r. »fi •n'h«iaii)& ttt^t li^lr k 4rtWifl^ 'ktsA t^Of^ \

J

753

1j£b dcpffiidsyhpc as a covj^nanc of works upon which eeeroal life depends: buc che £afery of our Souls and ecernaJ lite is in another way, and ail chat which we do is racher in way pf dwkfulncfs udcq God for che mercy chat God hath granted to us^ and the eternal life chat Chriil,hath purchafed for us already 9 this is Evangelical obedience^ now if our obedience and Duties were after this niaoner jpfirfornted, theyi would be v^ryeaiie; if we would out do thus, this ic is to obey evangelically ^ If w? could come as children to obey our Packer^ and laiov/, that the upnghtoefs of our hearts isac-* cepted, and to look upon every Coinmandoient as having a promife annexed to it, and to bear our fehresupon the ftrength of Chrift, and to look upon every Duty cmly as a teftimony of bur thankful* nefs to Godfor eternal life purchafed for us, rather chenapartof che Cov^eaanc of eternal li£e: No^ chis obedience hath a great deale of cafe in it. But becaufe we have fpoken largely heretofore ahouc che difficulty of the burden of the Law^ and of che reft of the Soul from under it^ it flial be fufficienc to name k at this time, but if we would have eafe v\ che waies of Chrift, we muft performealtour obedience in an Evangelical way, and I will add thi^ oee thing to it.

m

At our obedience, fo our humiliation for want of obedience muft be evangelical,foE many ChriftianS| nuy find their obedience fomwbat cafy co them, Ibuti when they do not obey, Chen the forrov for cheic fin that is grievous, their liumiliatioa that if aburdlento their Spirits, fin lyes upon chefD as 4 burden, Ifoac, we fliouldbe humbled for our fins

1^ an evangelical way, as wel as performe duty, iif I " evangeScal way-Now evangelical humiliacion^ic I J; a forrow for fin, notthat we i^ight purchafe par-

Means to make the Ytkt ofChrlfi tape.

don for that lorrow, z% we muft not perform a

cy to chink ce purcbafe Heavea, neither imift we,

focrow {or fin co think ta facisfie for tin, and to

purchafe.pardcMi for our fin, but our very forrow;

for iinmuft have a fweetneis from Chrift in k^ k

niuft be out of lov^, our very mourning muft be a!

fruit of love, and not come from the fear of beii^'

deftcoyed eternally for fuch fms> that is Legal (or-.

Fow, 1 have finned againllGodj and thertroce amj

aftaid that God will deftroy me eternally, and

therefore I am forry, No, but I have fiimed a^inft

the Lord, a gracious, and a merciful Fatlier, aad

the Lord yet natb made a Goyenant with me, ths|

be will not cake advantage of my fin, that be will.

not deftroy me> and therefore my foul mourar cod ^

laments the rather for my fin, that I have finned £»'

much againft the grace of the Goipel as I liavel

done: Sorrow evangelically, and then your foirov!

wil have morefweernefs ink then all the joy thatj

the men of the world have, when all their Comand'

Wine and Oyl is encreafefd, not oi^y whcit God!

lifts up the light of his countenance, but even clie^

very forrow of your heart for fm may have more

iweetnels in it, then all the men of the world liavt^

when their Corn and Wine and Oyl encrcafctiu

Many Chriftians have much bitcernefs in chdr fioc.

row, but certainly. Evangelical forow^the'rears of.

it is Rofe water,cnat hath a great deal of f\peecnc£s,i

It is fweet both unto God, and fweec unto the fool,

even while the foul is forrowing, thereit fweecaels ^

in the heart, and this is the difference between kgal''

terror-, and Evangelical forrow, the one hath no-'

thing but bitternefs and gal in it, and the other no*

thing but fweetneis* That is the firft thing.

. 8eoondly> Another way to fiicilitate and maiDe I eafie chat we do is this^ Labor to keep our hearts m

I o^nilancrcadinefs and prejparacion co every duty; E>ucief are very hard becaute we fall upon taem unprepared^ we are not in a readinefs conciiiually unco every good work, vouknowwhen you are fee a-bouc any work; andfif you have many things co pre-pare^ and co look for> when you fkould go aboiic voucwork^ it will go off buc heavily, and ic will be morecroublefom> buc nowj when every thing is prepared in ^readinefs, then how foon and how ealie doth the v/orl^ go on i when you are going to Sea, there is making a greac deal of preparation a-forehand) now when the Ship is rigged and trinuned 8c every thing ready, then vou are ac an inflanc able CO puc off^ and iec fail, ana go away, when al things are ready, you go off with eafe. IF you would ea-cercain Guefts, if they come upon you fuddenly, and youiiave nothing ready> what a deal of ftiris inthehoufe^ what running un and down this way and chat way) buc now, ittnings be ready when ctiey come, they are entertained with a greac deal of aelighc, ana all things in the houle are in ord^rl and things go off very eafily^and there is no trouble in ic. Truly, thus ic fhould be with a Chriftian, h^ fiiould not only perform duties now and then, buc his life fiiould be a conftanc walkiue wich God, f6 thac he (hould be alwaies in readinels for eveiry duty chac God requires of him, & foic comes co be eafie. As now for the ducy of Prayer^ you ihould keep your hearcs in a praying frame concinually, and then prayer would be eafie, ic would be an eafie thing for you to pour, forth your fouls to God> when youkeep your hearcs in a praying frame all the day long. It may be when you go co prayer, you finda great deal of trouble within you, your thoughts wander, and your affections are dead ^nd duU andyou^ifeupdifcouraged: But what is the ireafpUi you do not keep your heart all the day

% 2 ' long

I 11 1 IM I J , ■ ■ ^

•*«M>«H

MifMstamghtheT^ofCbrifteajfie. j6^

that is tbe cnie work of grace in tht Soul, to keep the foul in a coniftanc bene Godward and that Soiuj wil do things very eafily. Somcinies you have muchado with your children when ftrangecs come, cekeep chem in good order,,the reafon is, you neg-le^ rhem at other times) and that is the reafon that they CKOubieyou when itrangers cpnie) but keep them in agoodojrder Atalltin\es> and tiien^rou wil have them right at tho£e times ^ So it is with the I heart t. keep fihe heart prepared and ready to every good work» a»d then every work wil be eafie.

OhjeUt. Xiityou wilfay, ThatJf a great deal tff t^l amfiah&ry ^^kfe^ourbeMti akvaies kentj anA

7otlucI'an£wer^ stfirft it may be fome labor a)«d coylf ^ ^hol^^ that have once got their Hp^artt. i«iro 'a readinefs, ^iid it not £o hard, but have a great deal' of eafe> As now ie is a ^reat dea Ic of toy I for ofte that neglcfts his accougcs, he is not ready, but his'accounts are intaligled, if he be called ca giveapetfeftaccouHf,^ itisagreat deal of roylto, him, bnt-novr let ;femaii|;et over the diftcuhy, and ttiake illliis'accobnt»c?leer, iiowc06r him every ilay tt»:ke^ his^Booksftrefghe andcleer, this wil not be fb^^rea^ af troubles TMs is the difference betwecHi oae Chrtftian attd another for ill the worid^ one tharftaUcake his plealiire all thfc week long, aiid fettte this -way ajidi-he t)thefi wa^y, ^and negirfts Ws. *Books, and but one ^ay in the week will, idok them over; he* wiihave-a preat deal of trmxble^ iuiditwil*reakhis head fomtimes, when he hath inrnttitude bf bttfincfs;. But now the othe^Mer-jthanti 'ioi)k»imo»hiiB.^0krcvery day, fpendft hi.1^ larf hour, ot a 'e^tti of an htflir every day, aiw* he ^(vtstMwkbia'^ai^detl'^f theerfiili»e£s i. So, it it ' . _.„_ Withtl

^

ytH Mmhs t9 makt the Joke of Cbrift tape, \

i vich many Chriitians> they thiak on the Lords day • chey mud have rbcir hearts in a good frame and temper, buc all the week chey have no choiighcs of Godi and of the word, and now when che Sabbath coAieSf or Sacrament and holy duties come, they are burdenfome.to them; whereas another thaci keeps his heart in a holy frame, he rejoyceth in the' Sabbath, for he hath had a Sabbath day frame of heart all the week long, Luther faith^ a Chrifti. ans life fliould be a perpetualiSabbath, And that is the fecond means to facilitate every good workt |

3* Anoth^r.is this. Labor to mnameyoiicJiearts w;ith love unto the JCkxty^ Do notdoc^uties becao&i you muft do them, buc ufe all the means that you can for to kindle in you a love unto the duty, never fatisfie your felves wicb this, Ifeelomft do doty, Coi^cience puts me ujpbn duty, therefcure I xnaft do . it, fo it may be b urdenfom but labor to ufe mU ar* guments you can to makeyou in love wi&h the duty. A Schollar that is in love with his Book^ wiU not cry when he goes to the School, and efpecially if he delight in it^ and be in love with his Haftci, there is many that are mit to go to School, that dare not go, Oh, their Father will be angry, and I (heir Mafter wil befevere, if rhey fliouldnoc leixii, I and fo they learn bqt with much ado^ they had a- -jcher do any thin^inthe world than go to SchooLl i neither love theirBoQkSj nor love rheir Mafter^and £o feldom come to any eminence! of learning. Low I takes away all difficulty, loveis.afliamed co cooi-; plain of difficulty at any time, as now cake a g^m that loves recreation, that loves that kind of fpoii of hiinting or hawking, if he love it, he wU be^ nmg ijL the dirt a 11 the day longj. tkoi^h it bea hot day, run over hedg and ditch, whereas nour if iiicha manbadnotalovctoiuchathing, faucweceo^*

Means to make the Yoke of Chrifieafie. j^^

ned CO fuch a thing, chat youmuftallthe day from morning ronighc eare not a bk of bread, but all the day Long run after doggi over hedg and dicch^^ andchorougbwacecs, ic would cake away che love chac fuch a one ihouid have in his fports^ and what a miferable bondage would chis^ be} Toic is in che waies of God, lee rbere be love co che waies of God chen whatever difficulty, there may feem cobeia chea, icisuken away prefently, love co che per-fan of Jefus Chrift will cake away che difficulty of the waies of Chrift^you know when Jacob loved f[\achelj he cared not BOW Idng he ferved for her,, the hard nighcs were noc hard co him. Love God, and love Cbrift, and then his waies will uoc be diffi^ cjiic*

4» Another rule is chis, do noc loofe your incou-ragements, chac chac you have had from whac good God doth bellow upon you, and indble you co do, take heed of loofing chat incouragement, many Chriftians are alcogether looking upon what cbey oi^ht CO do, whac God requires of chem to do, and becaufe they have had not yet accained unto what they ought co do, and whac is required of chem co do, therefore they find no incouragemenc from yrhat the Lord hath already beftowedupon chem wba( the Lord hach already inabled chem co do> they wholly negle^ that, land never chink of ic.cbey jchink of whac they wanc> and what chey fhould h^ve, apd what chey ihouid do, and fo they are iiaj>p^ringVo gj^c wiiat the ihouid have^ and to do ^hat chey flfoiud do, but ^or, what God hathina-bled them to do already, or what God hath given chem already,. that they do not think of, and for wanic of thpfe incouragements, chey make cheir endeavours for thegecting of jnoJft co be burdenfome fottiein}bttt aow,w^enwe are epdeavouriogto do more f

^

mote we &outd go oa in the fbeagth ofcfaf» iacoii^ ragemenc, Ohy oleffed be God for any Ikcle. Yoi^ fhalhaveCbriftiaiis rhmkitt^ cf wluccbey flKsald! doy and therefore they chink all rhe grace chcyj haye is oochin^jOhlfay r hey^chac which 1 have dond ^hac is ic ? Ic it true, if we were looked iq^on in xbA

way ofcheCotenancofworks it is noching, txatia! the wa y of the Coveaanc of Grace, ic i s a greac deal :| now that wil be a great eafe co your fouls, labour]

to gee more, and do more for God, but ftil carry a-( long with you the incouragement of what God hKU done for you, when you pray for any grace^ bldS God for any grace you haretTake nodce ofal the incouragement that God doth give you^ and chac will help you to go on in any further work chac 'God calls you unco, and the wane of this makes the lives of many Cftriftians to be very greivous and burdenfome unto them, beeaufechey negleAchofe| incouragements they might have ^om what God hath inabled them to do, and from whac God hath^ done already for them. j

5. Take heed of lyingin the sutlc of anyGn^ f meane, though in refpea of Goacheguik ittakcoj away from beleevers, but of lying fo in any fiq, as. not to cleer up all between God and your fool fon the d'ifcharge ofic, of haying any chii^noe ckcied up in your own confciences, UKe heed of lying i^ any fm unrepented of, chat is my meanine, every tin that a man.commits, excepting chofe daily ia-curfions and infirmities 'of4ie Saiacs, whicfa chey cannot while they are here tn^ch^efli be alcogecher without,buc«very other fin,ic is as a thome,ac le^ a thorn m the foot, tvery iin chac a man hmh con-micced bv ftrength of temptacioii,ic is a dH>rn in rhe foot, andif itbeagreteerftiicisagafli inUt jldkj

Means to make the tokeif Chrifi eajy. y6i

Now a tn%n chac hath a thorn in his foor> he canbot go very faft^ but efpeciall}'> if he have a gafh in his tlefli: when chou haft been overcome wicha great, fin, tbou haft given a great gaihunto thy ioul, and! other fins, the fm joi thy paffion, and the fin of Lchy giving liberty to thy thoughts, may be as a thorn to tny foot, to make chy Way very hard unto | thee.No naarvel chough thou complaitieft the way is hard^ it is not the hardnefs of thy path, but the tendernefs of thy foote that makes thee to think th6 way hard; therefore lecevecy ChriftiaRjif he would go on with eafe in the waies of religion, as f oon as ever a thorn is got into the ccmfcience. Oh I get ic cut prefently, do not let it lye add fret in the flefli. Oh I if ^e would as fo<)ti as We had committed fin get it out of th6 coafcience prefently, then repentance would not be fo diffiadt, and you would find your heart at a mighty deal of eafe. When a man goes with pain, and hee lookes upon his foote, and pulls Che thorn out, he goes with eafe then. As thebeaft^ when you go in the way, and yourbeaft halts and fhufllies> you will have him fearched, if you cannot fee it your felfe, then when you come CO thenekt Smith, you have him fearched) fo, do you find this Wales of God difficult, that yoii cannot go the pace yoU Mrere woik to go, fearch y otxr heatts fee witether th^te be not a ftone ib ydur hearts* or fomegi^avel,fte if there be iny particular fin that youkifov^to be a fin, and particularly repent of that, aildthat will make the way of Godeafy to you, the often renewing of repentance will make the way 0f Godeafy;

g. Labor by wifdomt6otder the duties of your condition, that is thus^ Labor for Wifdom to know what is fdtable to your cgnditiqn, and order the duties abow that condition: miiiy think, Oh! if 11 -. > V , wetel

I were in iuch a place as fucha on^ is, I would doe] 1 thus and chus^ buc you fliouid lo6k upon the duties of your prelenc condicion, what iV-riie condition that I am now in ? I am a fervant, what is ray duty in that condition ? not what is the duty of a gover-nour. And Coin a fingle eftat%, what is the duty of this condition t not what is the ducy of a maxrycd Condition, and fo in a Married Condition^ what is the dury of that ? And fo when you are in affliAion, what is your'dury at rhac time? or if fo be that God cal you to humiliation, you (hould mind the duty of humiliation, And when God calls you to re;oycmeyou (hould know the I duty of that time. Some when God calls them to re)oycing, they think they mufl befeurabled, and when they are called to be numblcdjchey thmk they fhould rejoycc, and when they are called to belee-ving, then they wil be poring upon their corruptions, and when God calls them to fearching of their hearts, they have thoughts of matter of joy. Now wifedom to fuite cur duty to our condition, and to apply our duty to that condition, is a great cafe to the foul. Now many times we are thinking ofadu-1 ty at one cime^that is not the duty of that cimc,may be when one is fick, Oh I they are many times troubled that they cannot go to heare the word, and meere with Gods people, ajad fpend fo much time in prayer, and meditation, and reading as they were wont to do, and upon this rhey trouble themfelves, now this is not the ducy of your condi-ition, the duty of your condition at chat time is to fan^ify Gods name in yeUir a!Ri£fcion and to quiet your heart under the hand of God and the duty of your condition is not to go to heare fermons now, but to think of what you have heard hcretofore,the ducy of your condition now is not to fpend fo iruch timein your clofec in prayer as when you were in ■ heakk

Means to make th Yoke ofChrlft eafie.

healthy and you are troubled for the wane of this^ vc often trouble our lelyes about chofr duties that are nocthe duties of our prefent coDdtcion, and cbac makes them difficult, now wifdom in orderh^g. our duties wil much help to facilitate them.

7. Another Rule is this. In the performance of

ducies^y pu fliould eafe your felve^ of the care of th^

fuccefs of what you dojabouc fuccefs^ or difcourage*

neotforwantof fuccels) nothing make? our lives

more troublelom, and our work more dtfiicult than

oui: marking care about fuccefs^ I wil do this and this^

buclam afraid ifhalnot have fuccefs, or if I have

fuccefsi^notfuch asldefirej butnow, if you would

perform duties in a graeiou^manner>look to the du

cy perform thatf and caft the care wholly upon

God^ it is enough for me to do what is required of

me as a.creacure co do^ and let God himfelf cake

' care of that that belongs to bim, and^hat is rhefnc-

ce£s« I toldyOU) iathe opening -of the eafe > that

there is certain fuccefs, and yet we might trouble

our felves in carking about fuccefs ^ now if we eanl

goooin performance of duty, and never be trou^'

bled about fuscefs, it wil be ^exceeding eafie^ but

Chriftians find fomcimes that though they have bden

diligent irf performance of duty, yet they do not

iind fuccefs, they find nothing comes of it, and this

troubles them, 8c this makes them go heavily to' rhe

ducy at anothertimei I but obferve that^ whatever

duty you p^rrform^if you do not: find prefent fuccefs

yottmuft«iocconclude that there wil benofnecefs*)

the. carking about tbefucc-efs ^in^hingsj^ makes-eh>

work extraordinary diffi€ult,now if we could bring

our bearts.ro th^s^Lord, • I am where^hou wduldft

haVieme^ anddoiiic what tkoto wouldftli2iverne,and

as for the luccdis chatJ^ldngs^iot tow^^ ydiffe tuc^;

CO '^ ky Mi^ I walk (acfa^rdiiiig t^i^that tha^ \i thy -kVi;

Sg^a8*forfuccefilMiEi4i.leaVethae tothyfel^* ^

%. Another rule is this, donoccye your felves I to whac Chrift doch noc cie you unco^ there arei many Chriftians, bring upon chemfelves many ' fnares chac way, by tying chemfelves to chat which Chrift doch not tie them co> tying chemfelves to jfuch a cime of prayer, to fpend fo much time in fuchaduty, we muft cake heed of laying a yoke upon our felvesj do not put a yoke upon Chrift^ yoke. Ic IS a great queftion to many, and ics to me / '-aqueftion, whether in the Gofpel there is required! any Vows ac all, co vow any thing that is noc a duty before we have vowed it^ indeed cb ftrengthen out felves to do what God requires, as David^ I ha'veff^orn tokgep thy ri^eouf Lavpff we may en- [ gage our felves chac way, buc properly in the Law ic was a free will Offering, buc tor a Vow now, IdonocfindchacchejGofpel hachany Cach chii]g> for mencobindchemielves co that chac they w^e noc ^ound co before by.che'word* Indeed whace-ver we are bound cp by che word, that^ we are co engage our felves co che ucmoft^ buc uow co bind our felyes co any ching elfe, as chac we will as long as we live keep fuch a day, chis will prove co be a fnarecoyou, God requires ic noc> ic may be that day chac you would obferve for oneduty, God may require it for another duty, maybe you will keep a day of faft for fuch a greac deliverance, for fuch a great mercy, cercainly,' ic may prove a fnare unto you, God may call you co another duty on that j day, to the duty of thankfgiving, K iny will vow | to keep fuchaday, and when tt^y have vowed ic, | .they know not how to go back. And fo many will i vow they will do fomuch ever^f morning, and fo; much that day \ cbis may bring a fnare upon you la-' borcodoallwhacyott can for Chrift all che day; long, confider your dtfcies, and lajr che word opM^ you, buc CO puc upon your felveS'Chac which Chrift _^ Bursr;

*-■■■■ ■ ■

Meitns to make the Yoke o/Chrift eafie. j6^

pucs you noc upon, ic is chat^<hac makes the ducies of Religion very tedious, ^nd many have done it thatwayj not forefeeing the inconveniences that may come upon it« aodyec they dajre opt go back. Therefore I would rather advife Chriftiaas, to take heed of fuch things as thofe are« but to walk in the way of Chrift according to chat the Lord requires for the prefent, land not to bring chemfelves intoa fnarej and fo chey fhalmake the way of God more eafie.

9« Another Rule is this. Take tU advantages, take all opportunities and advantages, all the gales of Gods Spirit,donot negleft the opporiunities you have, cheaegleftof opportunities may bring us to wo&il dificulties. As in voyages, if a Marriner neg* left che opponunity of the gale of wind, it is a dif-ficulc voyage, and then he cries outj I may thank my felf tor til this^ had I taken lucb an opportuni* ty9 fuch a wind, then I had been freed fiom this hardlhip chat now I meet withall: So it is with a Chriftian,mauy times the fpirit of God comes with agraciouftgale, and ^ives them opportunity to go oa with cfaeerfiilnefi in the waies of God, hadft thou taken ehe opportunity, the gale of the fpirit. Oh, what a deal of trouble mighteft thou have a-voided i Thofe that are watchnil for al opportunities find the waies of God eafie. It was the fpeech of Alexander^ becaufe he carried things fo eafie as he did,8cin a little time conquered al the world,whenit was asked him Jiow he could do f o creat thing$,^nd carry on thibgs with fo creat eafe} his anfwer wa$> by negkftiBg nothing, nemeant,hy neglefting no

J;

i

advantage. There are many men, that when God'

helps them a little, they: carry the work on^wirh|

!eafe, but then they do noc follow on their work,;

and fa they bring themfelves inco Hrreight^. Asj

nChiKf [

y66 Means tomakjsthel^eof Chrift £dfte.

now wp cry out of chefe wars, whar a great deal of trouble chey puc the Nation to, and one main chicg is, for want of caking advantages, and following aivanrages. We fay lomcimes. Oh, if fuch a vido-j ry had been followed,fuch a victory chac wehad at ^rainfordy andlbrlj^, and other places we mi^ht have delivered our felves fibm,abundance of trouble, andtedioufaefsof war; but when God gives advantages and we do not follow thera, no marvel that we find trouble : So it is w ith many Chriftlans, you find many troubles in Religion, Oh, it is be* caufeyou do not follow your advantages, if you had ever fmcc y. u were young, and ever lince God revealed himfelf to you. followed the gale of Gods fpiric, your old age might have been fpent in nothing but gales of joy, comfort, and the like, but now no marvel you aft with fo much difficulty in the waies of God. ,\'/'

' • *

lo. Another Rule ii this, Pr.eferve all your experiences that you have had of the goodnefs of Gods waies, when your hearts have been moft enlarged, and you have walked moft clofe with God, and God hath come in to your foul: Prefervc thofeexperiencesj keep them by, that tfacy may helpyou againft an il day, it may there be.may be a time a coming, that you may be in fpirituall deier-tion and that may be grievous to you, but i( | you had kept the exjperiences you had of God when your heart kept dole to Gocl>. ic would.much help you, 8c fweeten your hearts, to th'nk,6jrtbe daies of old.' As^wvid when he was In dcter.tion, he would manytinies be thinking of the. daies of old: So if Chriftians would b« very '<;arefi^ tp obferve and lay up all the experiences that they have of God and his waies, the f Areet and good of tbem^ it would mightily facilitate them in holy duties, and be a

concimiall

Means to nuke theTgh ofXBnfi tafte. jfy

coacinuall Cordial co tbem^ and puc fpirics into ckem, to make them go on with eaie ia s^cey ducy [Godrequires of chem.

II. Another Rule is thiJT, Take hetfd m iny duty

ofdifturbingpaffion, the dilhirbance ofpaffido puts

jpeopleouc of frame, thatchey are fie for nothing

when they are pafltonace, paflionate withGo d, pal-"

fionate with men> becaufethey cannot have what

they would have, ft'.ngupali. As Childrea> thaiC

^faen they cannot have their defires, fiihgavray all,

chis makes every thing hard, but if you could bQct

keep your felves in a conftant qutetnefs, youihauldj

have every condition andevery duty*delighcfol Tnic

I havefpoken of that (you know) of the evileffeftt

^f it, and of meekncfs, 8r the gracious eiFeds of chat,

Init I bring it only now as a rule, chat you may pre-

fent all thefe rules together. As now fuppolc a

company that are in a Boat, and there cometh a

iltoogwind and toffeth the Boat, you (hall have

foBie filly people, that wil be fhriking put, aad

mightily troubled, and rhrough their paffion will

berifingupin th; Boat, and ne ready to tumble

down all through their pailionate carriage in the

Boat, whereas thole that have skil. wiliitftil,andl

be quiet, and give up themfelves tathe ftream, and

that is rhebeft way to come with the greatelt eaie,

you make the Boarinans labor fo much the more

^fficult, by yow unqaietaefsin the Boat v So cer*

tainly, you make thewoik of God more difficult

I when your hearts arc unquiet. Lee the thing J}e

what it wil, yeu wil fay. Oh, nobodies condition

is foasmine, Certaraly, your unqtlifetncfswill not

helpyoo, you wil not come thefoon^t to your laa*

ding place, if people tofs from one fide of the Boat

to rheother, and be unruly in their carriage, they

wiimocG>jQCtheioon:er tothein^landing place, chef

qujctecl

Meam ionuke thf Joh. pj sChrlfi eafie.

and fhceifiil when he is going, li is Journey is no-

thiogj when he comes to che inn, be foich, .1 chank

Godi I am not "weary ac al, .Why is i; lo ? the^our*

ney is. long, I but the cojnpaay is goad, the di£.

couife is goo j|. and chac makes it ea^^: So it is \t^

put journey to Heaven, we complain of tedioufneis

inourjourKy,4/V^hy isit > becaufe we love co be

alonjc. As many that arc of a ^un^piih 4ifpolicic)n>.

'loving alwjsiies to^be alone, ch^r^e if a, time indeed I

that people fliouldbe alone, & i;hey^haye fwpec x^^

jEreihings from God that way, but there i^ a cime t;o

l^ve Society wich the Saints, and it is an ordinance

l^ppointed by God for che facilit4t;tng of Qojls

'^^\t%^^ whilie vire are pafling in the wii4^{:nefs in our

way:(4> H^^ycHj land theretore mfke Qonfcience lof

that, to have Communion wirh the people of God^

cofpiritualizeyouc Communion>. and make what

l»fe:yjp«W9f5*^*^^>^^P y^ io yo«^ Chriftiaii

^^kt i ... I ;:.:•'•• '^ :^'- •• • :^ *. - ' ^

13^ Another B^^l?w this, Est^rcife much Faith, Faith, doth fc^cilitat^ every aft ion as Unbelief ai^sqy^Sy t^tPgdiliculE^ l^ta man be put upon' \^S^^4^^'i^ iin; unbelieving heanr^i; is is qife^j.^lV:-'V9fi»lfo:; lwft>r* ha > comes jict iCft ^i ^^h, 'i)^4 nfycNTigA ihrcuigk whiboii) j^ ^treforfi' jc^mi^ .heavily co ic.^ aUitcii^ igUilf ysi}B4)^if9f'^l^rt?%U9^ hii^wofk gosi ivdv^Iy /W^JWf W ««ft G«®ft Wja. v?ork, a^id come to pur-

I^M^ie \i^ W^ ^Ima JWodHaar imaive is r^Urig Wla]i;Q](^ian4he£iHtl|<)I ftalnev^feir'ttringit ca.dny [WPg; .^l(i9>PV:^^90€h@^man,thati9of alivelycoa^ S^^fiff^i^f^^ he, \»xw. ^me toJe, aodbeicapriei h^f^n^iM^i wMt^^aPiftA.1^ wheft Cti£!iA)aiitf ^f^f|i^ji%fE^I^ wy .W€«b;rbty AwMit: ii6t<'pore gff»ttAh'ftJ^SlwUy» but .eicardjfe Fab'oh^' aiki^come

^Cfirl

Means ioinake the Y^h "ofChrlft eafie. \

with courage to the duty, atid God will carry you through, God that cals me coa work, he will give me fti ength ill the work, and therefore let me go; tD rti.e tv^ ark as if I were carried chrongh it a Ireacty,! ^o on >yith confidence and refolucion; and take^ heed of Unbelief, up and be doing, and the Lord' iWilbewkhyou, to do you lay to your fouls when ' yoii are dift:outag;ed in the Work, Oh, foch and fuch' have mifcarried, and how ihall fo weak a foul as I' do ? Wei} up and be doing, and the Lord will be with you.

14. Laftly, DonotfatisfieyourXelves that yoti; hav€f grace, but labor tohave ilrength of grace, rhac ifcjealie to a ftronc man that is hard to a weak, now Chriftiaiis^ftioula not iatislie themielves with Gods grace, God hath becun;grace in thee, you will fay, i •be that hath the leaft dram of grace, it will cany • ! him to Heaven, 1 but it is a great deal of eprace that 1 ! muft make the waies of Religion eafie and dei^r* fulco thecr Therefore look into the word, and when thou doft exercife Faith, or nlake ufe of any Ordinance, Do it for the ^Rcreafe of grace, for ftr^ngth^ningthy felf,ftrcngtheii thofc weak things that are in thee^ thattb^u maift go on ileadlly m the waies of Jl^eltgiom andkiiow td tfa^c enil, that; thou^- thpo heeft never fp weak, yet chece isj ftr ength enough to be had. Look into the word of <36d,andyou ihall find there, that there is a moftj glorious ftrength that i^offibly cobe actained un-t*by Chriftians^ in ^Wf.^. i9, tg. thac plafe ^ha:t,wehav6often itadeufeof^ Iflb^t k tbe extet^

I according to tbe worl;jng af^bk mi^y pmnr. Mark-(hiis Text, ic is not only meant of the greacads of Gods power in workingFftich inns, bst the mac-! uefs.of his )powe£ toward us who-do now befce^ I God dotbput£drthpowec,gceattiefsofpcHrer,'ai)dl

nuke

laccedbggteamef. o£ mighcy P?^« v*J A/r mn dttthewSughcinChrift when heEaife4 ^'^/'J"'^ rhedead, atS let him at the tight ^Pij^God, tlouiMi'ft-cwic^W! *»▼« by the ejtercifc of FaitU> ChVpower of God put forth, his al^Jghcy P<>^^f W Sve thee Faith, Co now by theexercrfe 9£fj^\ fhou iiiai»ft have the power of God* the &eac^, nefs of his Power the mighty power of i^QO^, andthccxceediag greataefs of the luighty po^er <)t Goiand the lame that God put forth wheii he rdded Chnft from the dead, & fet him at the right hana ot theFather. Thou lai'ft, thou haft a dead heart, but wU not the power of.God that, rsufed Ghriwfrom the dead rai« thy heart, .«xercife Faith, Lord. I g^i about fttcb a bufinefs, k is difficult be«aule of tbe, bardnefs of my heart. But Lord, wilnot the power that raifedCbtift from the Grave, raiiemy dead Keart. And fo, Lord 1 have a heart fiiflk down to the i things of the world, I but Lord haft thou not yro-BkifedtopHfcfophthe fame piower; into the hearts of thy people, that fet Jeftts Chrift at thy ri^ht hand? Wilnot that power raife up my heart to Heaven, and give mis an heavenly heart ? Now here is flrengfh«ning of ihy Faith from the word of ■ God,(awi.ph»t Atengch ?hat theSeriptureItoWsl f08thVfh4^Godhiin{elf wil ^t forth into thebaic ofhbp.eopleupQn the exercife of Faith. Andio In fEfttrk 3. Id. 'pfa$ be t»iUgrata unto yott^^euear^ 4ii!ZQ^fS^4bt^ofkhtQi^>M bejirfinetbeiud^iib ttmitMj bitiir^ »« '^ *^"^ jpawjwhaf a heap of dx' £Sff^r>s are here I ih«cpf<W*J' jw yo« «P«"» *biii noc to? content youi felvei with Mnk grac<i for checei is abundance <if ftrength. noc, only the ftKenftthin Chrift, but the ftrcnwh cbat is. coasey-£k inco tbehpa^ct by the Spiritol Jefiis X:hri% vitft uSae-uuMlor Clvift himfelf to look upon you» a» fkavinilTfiilaefc of all ftrengph in him> and for

77^ KpktediiiMtrnahthii U

iChriftcocomeand siliftyou. Asao^a man chat I hatfa i weak Chi Id^ he may^ come w ic b h is hand and eniM^tt^CMldcodo chat M^hkbbc^ouldAOCdo^ imcthe ftrengchrh^ti^^ef fi;<i\v^i95^as wJmioiie rt^at was a [Child before is made a ftpoag man, and' hath Marrrvw pu(E into hi| houes^ and Blood inco his. ydns i €o rhis^fti^Agth is fuch a ftrengch, that is the fttriiesofhi« Glory, according cor he inward man, M:aTki Ficft^ Here ill*lirerigch. Secondly, Here i^ftt-ength jn'thein^<^a*aman, ftrength In- the 6«t-AVatd mah.is nbc fo much as che inward man. Thirdly, Here is ftrengchened wi;lh mighr. Pourch-!ys This itPcAgth is by ch^Spirit^ now cheScripriHre uftih ihat -word Spirit^VoekptoVs • ftrengch by, Tljeir^orfesdremtStdAt^hiii ^Ufh. "And then a-" gaittj Icishy the Spirit of God.' And then It is according to che Riches of the Spirit of God, fuch ftrengtbandiuchmigt*!!^ a[nd the Spirit of God a the inwardnian^focli as^OiaU^Qiewt^ the ridies. of GoidsSpiiky and Chen Laiflrlj^, nie-ricbes of his' Glory: So thae the Saints may come to have in; tbemiuchftrengthin the inward man, with fucfai nngheby the Spirit of God> and accordii^ to the-riches; c^ God, and the rictiis df his Glory j you nuiftiiiocfatisfie yoUi^ felves^tit'voki iiad furb a' irorkof Godsgrace in' you, as may mafiifdl cbe ctches.of the glory of Gods power. No^w Clirifti*' aM^)Doyouwo£kfo><i^by youc ftrengch in the! i/eat^of ll(;limon5 you do manifrfR'the riches of cIm' Gloiry'frfbGodkpdfwer? 'if ycu dd, then teftainly cfae3vates'o£JleligiOfi wil beea'fie toyou, ^Andthts anothejrJTcriptui%, which i^' ci^ flieW you that chereis a great deal offtrength to be had co enaUe yoo roi IgQOii,^ isdiatin the i. of th^ C^ofi^mrand var. ti«.

here h ftrengchened Wijtnnri^Cj'ftrengrhetiedvirith dilmishc, and this atCGfTding-'coGoJ'spower^ and arcorftngtohis gloriokKpo^er^ anSutico ail ca-tieilb;, ^A^lotigfttfitcihg', 'vfithj^>ffd]B6{n Marl^ ^iiehy^'oometcl^Ve ftfcneifb jBfdin'^k>d, 'ih^W, when we cdrae tb'th^ h«cdtiRtfi&)e$,to(?x^i^l>i'^ tience, then we tiaye^pacience and all patiience, and and'joyfulnefs, and giving thanks ro tl^e^^chbr &nd iidthhig but'Aaitkfulnels anajoyflWoefti'thbilgh da/ condition b(eTucli'a$'n^*^aM%rt, WWth^ft Hii^sijifirig put td^hcr, - diif ri% "tfikke't^ic'' y^Uf of CW iltiealy, you mav run cKif y^tiet oFGfodK^dni' maud^m^nUj, andeo leapingco'Heavieti, arid-c^ tathlV^ ch^mofeeiriy,' anddSe'mbte-fWtfet theV'lxJ

andi'y6\x\mihtim k btttef J*poii?up6fi'fee?Wiiie5 <* religttifi, and mflkiAV^ wai^> t»^ Gdd atiihibli at^ lovfely unto others. VfA cfbnfidcr what hath been

on yoUf m14 ,l6ahi pf me fdr leok tneek^ edid fftPiy in

th6^i!y mt&ftfitm febtpil is:-in^1ii^'iKvli^o'n of Chrift; andchtireforel ha^e!* ikb'diufed, i6 %^ youasft(Ity^»I'<:QnHi ^haifilie'fpirit'oFGodUorh mceii4 ih tlli^ invitaeido, addtd'lat beforre :\xsd all

tiiift^'mitlh'i ^tiWhsit, '&hJd-'Hkvpiibbufa tb

predohbf diVeri^chhigs' tHaC h'kVe'bedb' d^tye^<id f rbm^Hdripmfe, In the invitation of CbrUVj'ar^ _ ■■..... ...^ .^ihallremaineitr ntoiiyofyoar

™™.,. .,-e. -iyWfChriftJ^oxharJdlmChrift

'i^Aett^t'coM?%$H>Mh' ihttc^itaBhtit^,

The CoHclufiMs

they ihalbeblcffedfor ever^bucChrift viU aoc cal us to hicn,we would noc have his yoke upon us cheaj and therefore now we mu^ be caft oft, and have che iron yoke of the wrach^and vengeance,and curfe of eternal difpleafure upon usy Now the Lord per. [*^ade you to take thofe eafy .yokes of Cbrift upon you for the prefent, rather then Gods eternal wrath ind d>fpleature fhould come to be your portion tiereafter.

WB^«^«l

P I ^J S. '

mm

• \

n

.,. ;!.-; ;:;■.( ■