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A

HE AVENLY

TREATISE OF

Di

vine JLove.

I Cor i n r h. 16. 22. if any man love not the Lord lefus Chrift^ let him be accursed ; yea let him be had in execration eventothedeath^or let him be Anathema Ma-ranarha^

H E S E words have little or no

dependance on the words before

going, which are thefe 5 The fa-

Intationofme Paul by mine owne

hand : and the reafon why he

thus writes is, becaufe there were

many falfe Apofiles, and counterfeit Epiftlcs

went abroad in the world, if not under his name •

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c/4 Heavenly Treatife

\ but hereby (faith he) you fhall know me from them all, even by this my falutation, and fub-fcription, as by mine owne hand $ for in all my Epiftles fo I write. The grace of our Lord lefus Chrifi be with you all. Amen.

Wherefore to confiderthem inthemfelves, S c . Paul hating thofe (as we ufe to doej who fpeake cvill of them we love, doth here pronounce a curfeagainft them that love not the Lord lefus Chrifi ; and the reafon why he doth fo, is 3 becaufe he cannot endure toheare him evill fpoken of by any blafphemous tongue.

So that this then is the fcope and drift of the A-poftle.in this place, namely, to commend Love unto us, and above all other, the love of the Lord lefus Chrifi D and to exhort us by all meanes thereunto ; in which exhortation, let me defire you to obferve with me thefe two reafons why we fhoujd thus love him.

S

fir ft" • ^ . rNeceflityof it, he

is taken/ \ u auurfed that

Whereof J \ from ) loves him not.

the "\ f the*)Equity, or objecft

/fecond V / of his love, the

mistaken J ^ Lord lefus Chrifi.

if my man love not the Lord lefus Chrifi, let him be &c.

There is not much difficulty in the words, yet fome there is ; lor clearing whereof, I will.fhpw

you

of Divine Loye,

j you what is meant by thefe two termes, ^na-, J tbema^Mdramtha^n&fo^ioczz&e: for the firlV j (Anathema) it \saGreekewoitd,and it is as much j as elevari, & fnfywdi^ to be lift up, or be hanged, I and it fignifiesaccurfed,by way of allufion to that ] opprobrious and curfed kinde of death, which I was inflided upon notorious and hainous Male-i fa£tors,who for their offence were hanged up upon a tree, gibbet, or any fiich engine, according as it is faid, curfed is every one that bmgeth * &c. which place is againe ailedged by this our Apo-frleS c . Paul, to prove that Chrift hath redeemed us from the curfe of the Law, being made a curfe for us, for it is written, curfed is * ejrc .

Secondly, for the word (Maranatba) it is an AJJyrian word taken from an Hebrew root, which fignifics execration or curfing, (and therefore I fo rendered it in the reading of it unto you) now in that the Apoftle ufeth two words of diverfe Languages, for the fuller expre/Tionof this his fo fearefull a maledi&ion and curfe, as if one word were not enough, or that out of his zealous affc-dionhe could not fo content himfelfe with it, we may note that by how much the more the curfe is greater, by fo much the more grievous is the duty omitted, from which premhTes we may make thisconclufion, or draw this point of Do-<5irine. viz.

That he is worthy to be curjt , (yea to bee curjl with all execration) that loves not the Lord I ejus Chrijl.

For

£>eut.

il

Gal.

3-*3-

Doft.

xA Heavenly Treatife

\

For the further unfolding and opening whereof, eonfider with me thefe three things following 5 to wir,.

I irft, what Love is in general!. Secondly,whatlovetothe£W/<?//# chrift is. Thirdly, fome reafons why he is worthy to be accurfed that loves him not: of each ofthefein their order 5 and firft of the firft. What Love is in generally and for that take this bricfc de(crip-tionofit, viz..

Love is an inclination of the will, whereby, it inclinesto fome good thing agreableto it felfe. '

Firft, (I fay) its an inclination of the will] where we may take notice of two things, both of the fubjed: or feate b which is not any inferior part or faculty of the foule,but the will, one of the moftfupreme and potenteft of all the reft. And what is the nature and property, the quality and condition of it? it is elicita^non coacla^ not forced, but free; inclined, not conftrained; for voluntas (as fay the Phylofophers) efi libera, the will is ofamoftabfolute and free power, fo that though a man may be compelled to doe fome-' thing againft his liking, yet he can never be forced to doe any thing againft his will, atleafthis will cannot be forced, that like a Queene in her Throwne is alwayes free.

Secondly, I fay its an inclination of the will unto good;*//* verum.ant apparens^ either for that it is f 0 indeede, or at leaft (tor the prefent) appeares and feemes fo to be unto it, according to that

trite

ofDvvine Lowe.

trite and true axiome of the Schooles too, bonum ejlobje&nm volmtaus^ the Adequate otyeft of the will is oncly good, yet not every good neither, but bonum fibi conveniens , fuch a good as is agreeable to it fclfe, that onely is the objeft of love. Now by this you conceive the fecond thing, what love to the Lord left* Chrift is : and it is nothing clfc but an intenfive bending ofthe mind unto Chrift, as the moft necefl&ry and fuitableft thing for it that may be, the Summum bonum, the chicfeftgoodofall that it can defire, fo that it defires and loves nothing like him.

Now the properties whereby we (hall know, whetherots love to the Lordlefus Chriftbz fuch or not, are efpccially thefe three.

Firft, it alwayes defires to have the thing it loves, cannot be contented with any thing elfe but him, as being the proper Center ofthe foule, which is never at quiet fo long as it is out of his place; agreeable to that of a Tzthcr 9 Fccifiinos Do-mine adte, & inquietum eft cor noftrum donee re-quiefcitinte, Thou haft wade us O Lord, and our heart is never at reft till it reft in thee, it is his fruition that gives it fatisfaftion: againe>asit defires the fruition of hinij fo it defires as much,

Secondly, the conjun&ionand union with him, to be one with him and he with us; and therefore it hates whatfocver may hinder it, and feekes whatfocver may helpe it therein: and being thus onceconjoyned, and enjoying it, it finally Thirdly, feekes and endeavours the prote&ion B and

xA Heavenly Treatife

and prefenation ofthe thing it loves, a$ it on the other fide fhunncs and avoids ought that might endanger the definition thereofj and if not withstanding it mcete with it 5 interpofeth it felfe betwixt it and that to defend it 5 as the arrae wards the blow from the hcad^albeit it be to the wounding of it fclfe.

And when thefe three concurre together, when our love hath thefe three concommitants, and is attended with thefe fruits and effe&Sj as you heard before, that it thus defires

^fruition 9 thcO conjunction >ofc/jriJl+ cprelervation J

Then may we diftinguifh it from all fenfuall and carnatl love 5 for there be many forts of love in the world, but it is all but worldly love, fiot | fpirituall and Heavenly love.

Firft, ther's a love of pitty, as when we be. waile a mans cafe, but hate his deeds, fo are Malefactors beloved.

Secondly, ther's a love of defire, as when the ftomacke defires fweete meates, the eare delight-fome founds-, and the eye fine fights, &c.

Thirdly, ther's a love of complement, when one luffs or longs after a thing with the whole heart or fbule, foas he cannot fubfift without it; as a woman with child lufteth and lomgeth rfter a thing fliehath amindeto, which fhe cannot fkfe-ly gee without.

Fourthly

ofDirvine Loye.

Fourthly , ther's a love of fricndfliip, when one man loves another for fome courtefie or kindenefle he hath received from him.

Fiftly and laftly, ther's a love of dependance^ when a man loves God more then himfelfe, more then his life, and depends upon him for all good things belonging to body or foule.

u , l . c ^naturall ■

OrtobemorcbnefeV Infull

thersa Spiritual!

•Love.

The firft, is betwixt parents and children,and in it felfe is neither good nor evill.

The fecond, anfeth from evill habits bred in the fouie, and it is moft hatefull to God, and makes us worfe then the brute beafts.

The third, is that divine gift and grace of God which the Holy Ghoft puts into our hearts, whereby we arc more then men, and defire Holy things for themfelves; and this is that love which the Apoftle here calls for in this place.

Now if our love to the Lord It fas Chrifl be fuch, we {hall further know it by thefe two things which alwayes proceede and goe before it, as the former followed after it. viz. humiliation for finncpaft, and faith in Chrift for the time to come.

Firft humiliation for iinne paft ; for till a man come to have a fight and fenfe of him-fclfe by reafon of his finnes, he will never

B 2 care

Dcat.21. 23.

Gal. 5.15.

Doft.

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care for (Thrift j and when he hath beene thus caft downe, yet

Secondly, without faith in Chrift, whereby he applies him to hirafelfe, and is perfwaded that he is reconciled unto him, he will not yet love him 3 but rather hate him of the twaine.

Now the manner or meanes of getting of both thcfe,and fo confequently of love into our hearts, is by the preaching of the word of God, by pray-er, and taking him when he is offered and given unto us in the fame for that end.

But now we muft take Chrift as an husband takes a wife, ora wife an husband, out of love to their perfohs, not to their portions, and then fhalt we be the better fubjeft unto him ; but except we be fii ft humbled (as was before faid) for our finnes,andconfiderin what neede thou ftandeft of him, how that without him thou muft perifh; till then (I fay) thou canft not fufficiently fet by him, nor love him aright: but when thou know-eft how neceflary he is for thee, how alfuffieient, and affedionate he is towards thee, then thou be-ginnefttolookeatChriftasa condemned perfon doth at him that brings a pardon for him whom he loves and longs after,joyes and rejoyceth in.

And yet all this is but a preparative to our love of him; it is faith, that is the firft fountaine, whese-by wefo love him, as that we can cleave unto him, with purpofc of heart to ferve and ple^fe him in all thirds, and this lgve which thus ari-fcth from faith, doth not onely beleeve that

Chrift

ofDlnjim Loye.

Rsaf.

Chrift is mercifull, and will forgive thee thy finnes upon thy fupplication and repentance unto him for the fame, hot alfo that he is moft fit and c jnformable for thee, fo that thou couldft finde in thy heart to be anathamati&ed for his fake, and to be divorced from all things in the world for love of him: And fo much for the fecond thing alfo, I come now to the laft; to wit,

Thirdly, to the reafons, why he ts worthy to be had in execration, and to be curfed even t$ the death that loves not the Lord Ieftuchrijl? acid they arechieflythefe five.

Firft,becaufewhen Chrift fhall come and be a Sutor unto us to love him, and we refufe to doe it, and to be reconciled unto him and receive him, then hegrowes aflgry to the death j you may fee this in the Parable of the Marriage of the Kings fonne, howwrottphe was when he heard they had abufed and beaten his fervants which he fent ro call them to the * wedding: and therefore the Prophet David bids us kijfe the Sonne lefi he bee angry, * andfo&c. that is 5 as if he fhould fay, when he offers himfelfc to kilte you with the kif-fesofhis mouth, be not too coy and curious, but imbrace his offer 5 retume his curtefie with the like kindnefTe, and kiife him againey left he take it in great indignation at your hands, and be fo angry with you, that you die for it.

Indeede when we knew not the Gofpell, he

was content, though we were frowardahd fruit.

leffcj but now that he fends his Defciples to

B 3 freach

Mat. 21. i. x.

PfaL a.

**

Matth. %i. 37. Objeft.

Sol.

Numb. 5.15,

tb

A Heavenly Treatife

freach unto all Nations^ then if they bring no* forth fruits worthy amendment of life , he tells them, the axe is laid unto the rootes, &c.

Secondly, bccaufe he that in old time brake the law, was accurfed-; now this was the Lords Commandement, that we love him.

Eut you will fay, we are not able to fulfill the law of our felves, and how then fhall we doe it?

Ianfwer^ther'satwo-fZ^//, and 7

fold obedience, LEvangeltcall^Sthzx requires exad: obedience in our owne perfonsj but this requires no more but onely our endeavour, and faith in Chrift.

Thirdly, becaufe he loves fomething clfe more then God,and fo commits Adultery; now fhee that in the old law did commit Adultery, had a drinke of bitter water given her, which m:Je her beHy fwell&c* fo that Jhce died-*, how much more worthy of death is he then that thus deales with God, and going a whoring after it, commits fpi-rituall fornication.

: Fourthly, becaufe that commonly belongs tb Hypocrites, they ?.re a curfed crew, to whom Chrift fhall fay atthelaft day, goe ye curfed &c. Now all fuch as Iqvc him not, are, no better nor worfe,but wretched and damnable Hypocrites.

Fiftly, becaufe love governes the whole man, its as the Rudder of a fhip, which turnes it any waycs;and fo which way loever this affection of love goes, it carries the whole man along with

it,

of Di^vine Lowe.

ii

it 3 and makes him leade his life accordingly.

Thus much then for thefroofe of the point 3 be-fore propounded. •

Now for the application of it to our felves, that fo we may the better make forae ufe of h:, for the direction and reformation of our lives and converfations therein: ifitbefo(as fo you have heard it is) that it is fucha finne not to love the Lord Iefus Chrifttthat he is worthy to be accurfod that loves him not 5 yea y to be had in extcration &c. Then firftirmay teach us to lcoke to our felves 5 and be fure that we love him.5 and fo looke at others, as that out of a godly zealr thou canft fm-cerely and truely fay with Sain: PWhere, let him be accurfed^ox this is an infallible and fure figne of this love which proceeds from faith, that when we fee Chrift trampled under feete, our hearts burne within us, as his did : there are forne (faith he) of which I told you befcrt, and now tell you a-gaine with tcares or weepings that they goe about to pervert and turne othtrsfiom the wajes of God: t6 that we may here fee Saint Pauls difpoikion, he doth not [ay^curfed be he; but curfed is kee y from whence we may alfo note the difference betwixt thecurfes of the Law, a (, d * f the Gofpel! : for the Law faith cur fed is he that contwueth riot in all &c. burtheGofpellfauh, cur fed is he that loves not the Lo>d,&c'.

Now if wc love 1 im, we will defire X fi was faid but a little before) to be joyrjed unto him, and. to have his company, for how can rhat womaftfe

laid

j

Vfc.

faid to love her husband that cares not for his company; fo how canft thou fay thou loveft the Lorilefus Chrifi when thou loveft not his focicty i

Againe, if vre love him, we will be content to have him upon any condition; for love is impul. iive,pbe lovtofchrijl conftraincs us fas the Apo-ftle fpeakes) to doe what it dejires; yet, fo as not a-gainft, but with our wills, which it inclines thereunto : now if we doe not finde thefe things in us, ive doe net love the , <jrc

And therefore this DodSmcthat he that loves him not is &c. it fliould teach us to confider bur owne conditions, how we ftand affe&ed towards! him, and whether we love Mm or not; and wee fliall know it for certaine whether we doe, or doe not, by examining our feltcsby cacfe queries.

Firft whether vvhatfoever good things we have done, we have done them out of love to God>anddefircof his glory, more then of our ovvnc profit, or out of cuftome; for otherwife all that vvc doe is nothing worth; Chrift rcfpc&s nothing but what comes from love,and that love from faith, if that be not the primum motile , the firft moover that fets us on vvorke, if we goe not upon this ground, we were as good doc nothing, for all the good we fliall get by it : 6 that thou, that moftofalldefpifeft Religion, and fcoffeft at the zealous ProfefTbrs thereof, wouldeft but throughly confider of this one thin?, tjfrat he is ac-curfed that loves not the Lord I efus Chrift , and that all the good duties of piety, or chancy which

thou

of Divine Loye.

']

thou performeft,if thou doft them not out of love, but more for cuftome then confeknee fake, are rather abominable then any whit pleafing unto God; for then wouldft thou no longer content thy felfe with the forme of godlineffe, but labour for the power thereof.

But thou wilt fay, how fliall I know whether this that I doe, I doe it out of love to his name, rather then out of any hypocrifie, or love to my felfe? Ianfwer.

You fliall feele it, for love is of a ftirring nature, and moves all the reft of the afte&ions, as defireand longing after him, with hope that thou fhalt obtaine him, and feare Ieaft thou fhouldft faile of it; but yet (till let me give thee this caveat, beware thou love him not more in regard of hisKingdome,thenofhisperfon, for then I tell thee true, thou loveft him not aright.

Secondly, confidcr whether (as was faid) thou love his company, and delight in his prefence, to have communion with him, to be talking to him by prayer, or to have him fpeaking unto thee by his word $ fo then doft thou pray not by con. ftraint, but willingly^ doft thou heare, reade, receive the Sacrament &c. not for fafhion fake, but offaith unfaincd, in obedince to his commande-1 ment, then doft thou love him, but otherwife thou doft not.

Thirdly, doft thou love his appearing at the laft day, canft thou fay in the uprightneffe of thy foule, come Lord lejus, come quickly ? doft thou

__ C thinke [

Qucft.

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A Heavenly Trealife

thinke it long firft t and art not afraid when thou hcarcft of it, as Felix was, who trembled when he heard Paul difcourfe o'tTemprancelRighteouf-ne$e> avdludgment to ceme^ but doft rather defire it,andwouldftbegladofit, and the fooner, the better * then (I fay) alfo may ft thou refolve upon it,that thou doft affurcdly love him^and that when he fi:all fo come, he fhall come without finne unto thyfalvation.

Fourthly, whether thou loveft him as well in healdiasinfkknefTe,andin fickneffe as in health, as well in poverty as in aboundance, and in ad-verfityasinprofperity,foriothou wilt, if thou love him truely for himfelfe, and not for thefe.

Fiftly,marke this with thy felfe too, whether thy love be bountifull, as was that womans that had the box of oyntment, which fhee powred on Jcfus head, and as ^Abrahams was, who would have offered his Sonne, his onely Sonne ifaac for his lake; fo (I fay) examine thy felfe hereby, whether thou be content to part with the belt things for his fake, as thy living, thy lufts, thy life 5 for he that loves any thing truely, will for-goe and give all he hath to purchafe it.

Sixthly, looke whether thou feeke to doc the Lords will, and what may pleafe him beft; for lovefeekesnotherowne,we fee it in men who will take any paines, be at any coft, to get that thing for them whom they love, which they love to have, and fo will we doe for Chrift, (five love

him , we will keepe hts ComwiAndcments

and they

ofDi<-vintLo1>e.

»5

rhey will not be grievous unto us 5 yea rather f it willbeouvmeaccand drinke to doe his will , and the dearer it cofts us, the dearer will it be un- j to us.

Seventhly, examine thy felfe by this rule alfo, [ whether thou be content to doe much for him, ] notfome things,and not otherfome, but whether thou have an eye to all his Commandements, and all falfe wayes thou utterly abhorre; for faith f you know) workesbylove, and love that proceeds from faith is not idle but operative,(o that what is fpoken of faith, may astruely be faid of love,that its dead without rvorkes^ and therefore Saint Paul profeffeth of himfelfe, that he laboured more then they all, which was an argument, that he loved much becaufe he was in labour much 5 and fo when our Saviour asked Peter whether he loved him, he puts him to worke, and fets him his taske faying, feedemyjheepe 5 and laft of all,

Eighthly, whether thou wouldeft not onely doe, but fuffer much for his fake, as David^ when his wife Michal laughed at him for dancing before the Arke, he was contented to beare it , becaufe he did it to the Lord; and fo the Apoftles rejoyced becaufe they were counted worthy to fuffer for his mme *. And Saint fWlikewife when the people intreated him with teares, not to goe up to Jerufalem^ becaufe he fhould be bound, as udV4^hadfignifiedbythefpirit unto him, an-fwered thcm^Why doeyee rent my hearty Iamready Aft. u. not onely to be bound, but alfo to dye for &c. *

C 2 But

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Objcft.

Anfw.

2 Sam. 14. $z,

But thou wilt fay, I have no fuch occafions now adayes, if I had, 1 know not what I fhould doe.

But I anfwer, is it fo * haft thou no fuch occafions? yes, thou haft occafions enough, as when he takes away thy wife, thy child, thy friends,thy goods, thy good name &c. if then (I fay) thou canft beare it patiently with lob^ and fay, it ps the Lordgiveth,andthe Lord&c. or with Ely 7 it ts the Lord, let him doe what fcemeth him good : then thou loveft him, and yet thou muft doe more then that, thou n:uft not onely beare it patiently, but ioyfullytoo,as you heard before the Apoftles did 7 lay thy felfe to thefe rulesihen, and try impartially whether thou love the Lordlefa Chriji or not 5 and for thy further helpe and more infallible notice thereof, to know whether thy love to him be pure and unearned, or whether it be falfeand counterfeit,'take thefe more particular proofes of it; for affuie thy felfe Tf thou love him aright («s we touched before) that then,

Firft thou wilt be content with nothing but !ovcagaine,fo that as o^/i.0# (though in hypo-crifie) faid, when is David had fetch'd him out of banifhment, snd confined him to his owne houfe that he might not fee the Kings face, wktt doe I here, feeing I may not fee the Kings face * ? fp wouldeft thou £ly out of love to the love of God j what doe I here, fince I cannot behold the faire beauty of the Lord i Lord lift thou up the light of thy countenance upon- mce, or elfe what goodwill my life doe me, but if thou doe fo,

then

ofDinjine Lohjc.

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then thoti ft alt make my heart more joy fit ll and more glad^ then they that have had tlmr Corne and Wine andoyleincreafed *.

Secondly, thou wilt Itfve thebrethren, for they are like him, though he exceede them in the degrees and meafures of goodneffe, as the Ocean doth a drop of a bucket, this is a pregnant proofe hereof, and therefore deale fquarely with thy felfe herein. And the reafon why thou canft not love the Lord if thou love not the Brethren js be-caufe its an eafier matter to love man whom thou haft feene, then it is to love God whom thou haft not feene; for ufe (we know) makes them com-lierandhanforrer; wherefore Saint John faith, If any man fay he loves God> and yet hates his Brother, \ he is a Iyer, he deceives himfelfe, and there is no truth in him *.

But thou wilt fay,thou loveft them well enough. Doft thou fo? then thou wilt love their company; for what we love and delight in, we are never well without it, nor cannot endure it out of cur fight; and therefore when the Pfalmijl had faid That all his delight was in the Saints, and u^mfuch as excellin vertue*, if you would know, how to know it was fo, he rfcerwardstells us, That he was a companion of them that (care him^ &£• PfaL 119.

But thou wilt feyagaiae, though thou doft not lcve them, yet God forbid thou fhouldft bc.fo bad but that thou fhouldft love the Lordlefus Chrifl. But I anfwer thee againe to that too; If thou doft fo 5 then thou wilt love his appearing, for if thou C 3 wifli

PfaJ

1 Ioh.4, 20.

Pfal. ie.

Objett.

Sol

i8

Objeft.

^ol,

Cant. f.

xA Heavenly Treatise

wifhinthy heart there were no generall iudge-ment, thou loveft him not, fay what thou wilt to the contrary ; as a loving and loyall wife cannot love her husband but fhee will reioyce at his com-ming home when he is abroad, and the neercr the time approacheth, by fo much the more ioyfull and glaa will fhee be.

Thirdly, if thou love him thou wilt fpeake

well of him upon all occafions, and in every place

where thou commeft,/^ out of the abundance oft he \

-heart the month fteaketh ; fb that if thou fpeake

well of God, but for fafhion fake, not out of any

true affe&ion, but of feare, thou loveft him not;

for he that loves him will be much in his praife,

as we have an inftance in David , fo that if the

heart be inflamed, the mouth will be open, thou

wilt not be tongue-tied, nor afhamed of hin\ no

not before Princes.

But thou wilt fay, lam no fcholler, I cannot fpeake eloquently; if I could , then indeede I fliould not be fo afraid, nor afhamed to doe it, as now I am, becaufe I can doe it no better, nor Rhetorically then now I can.

But let me tell thee for thy comfort, let that never trouble thee, fpeake as well as thou canft, and thou needft care for no more, for that will beget more and more love in thee, and love that will make thee eloquent; we have a notable pre-fedent for this in the Spoufc, who becaufe fhee loved Chrift, fee how fliee fets him forth, my beloved is all beautifull&c*. and it is moft fure, it

will

of Divine Lohjc.

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will b e fo with thee ; if thou love the Lord, thou wilt flew it by thy fpeecfies, for thou canft not well fpeake well of him whom thou loveft not; but if thou haft no good thought of him 5 thy words will bewray thee ; yea thou wilt not onc-| ly ff cake well of him, and of his wayes, but thou ' wiltalfo walkeinthe fame, nor wilt thou ftand paufing upon it, to confider whether thou wert beft doc it, or no ; but if it be about a good duty, as fuppofe keeping of the Lords day, hearing of the word &c. thou wilt doe it without any more adoe, yea though there were no promife nor profit to be got by ir, for elfe thou doft no more but I as a fervant, not as a fonne. in hope of wages, and \ not out ot love, looking for nothing for thy J paines: fo jiid Saint } aul^ he would preach the ! Gofpell, though he had nothing but chaines and imprifonmentforhis labour; and why will he fo i why i becaufe God commands it, and its a good duty; fo that if thou make a queft ion of it, ; whether thou wert beft to doe this or that good I duty, or wilt doc no more then thou muft needs, ! thou loveft not the Lord, for he that loves him, J will doe whatfoever he can for him, and yet thinke all too little when he hath done too.

Fourthly, as thou wilt fpeake well of him thy fclfe, fo thou wilt not endure to heare others fpeake ill of him, but thy heart will be mooved I within thee at them, nnd at any thing that might i impeach and hurt his glory; as to fee his Church .lye waft, his word corrupted &c. Co Ely was 1 not

A Heavenly Treatife

not moovcd fo much with the death of his Sonnes,astohcare//uPj/^ Arke of God was taken*, and indeede they arc baftardsand not fons that can heare their father reviled, and railed on, and never be affe&ed, nor offended at it.

Fiftly, if thy love to the Lord lefus Chrijl be fincere and found, thou wait be loath to lofe him, for we will rather lofe all we have, then lofe the favour and affe&ion of a friend, whom we love j intirely,and as thou wouldft be loath to lofe him, fo thou wouldft be as loath to offend him, or doe any thing whereby thou mighteft be like fo to doe 5 or if fo be thou haft, thou wilt never be at quiet till thou haft gained his good will againe, whatfoever it coft thee to get it.

Sixtly, thou wilt linger and hang after him, as we may fee in the woman of Canaan, fhe would i not be faid nay, but let him fay or doe what he j would, fhe would not leave him, but fhe ftill ftaid by him till he had granted her fuite.

Examine thy felfe then narrowly by thefe figneslikewifc,and when thou haft done fo, and findeft thy felfe guilty in any,or all of thefe particulars, then confeffe thy finne unto, the Lord , and beg the pardon of it at his hands, leave him not till he hath heard thee, and granted thee the requeft of thy lips, £y faying unto thj fonle, I am thy falvation 5 and witneffing with thy fpirit, that thou art his child by adoption and grace. And fo as I have hitherto fhewed you fome reafons, why he is accurfed that loves not the Lord Iefus Chrift,

and

qfDirvint LoT>e.

2!

ought to love him, and thereby, thou mayft be incited-and ft-irred up.thereunto;for as.David faid in another cafe, the Lord is worthy to h pry fed, fo may I fay^ the Lord is worthy to be beloved, and.thatinmanyjrefpedts;- asi

Firft, becaufe he hath all the glory and beauty in himfclfe that ever thou faweft in any creature, it is in its full perfection in him 5 whereasitis but in part in any creature, as the light is in its. full luftre and ftrength in the Sunne; whereas the StarresandPlanetshavebutaglimpfe or beame of it, and that by participation, and not in it felfe, asinafountaine,and therefore the Sfoufe in the Canticles faith, that he is all glorious y or that all glory is in him 5 and this is the rcafon why fomc love him, and others love him not, becaufe he hath manifefted and revealed himfclfe and his glory to fome, and not to others^as unto <J\io[es y ^Abraham, &c.

Secondly, he is unchangeable, ther's no man but that thou fhalt at fome time or other, fee that in him, which might make thee not; to love him, but in God we cannot finde any fuch matter, for htislehov*h B femfcridemjjeftcrdajso day, &c ther's no variableneffe nor fhadow, &c.

Thirdly, becaufe he is Almighty, he can doe whatfoevcr he will 5 there is nothing impoflible to him 5 and as he is able to doe all he will, fo he will-doe all that he is able,fofarre forth as it may make for his owne glory and thy good.

But thou wilt fey, why i is this fuch a load-ftone of love i D Yes,

A Heavenly Treatifc

Objed.

Solu. Objcft.

Sol.

Sol.

Ioh.6.37. Obieft.

Sol.

Obkdt;

Yes verily that it is, for by his omnipotency ) are understood all the excellency and glory, all ' the grace and ve rtues that are in God.

But thou wilt fay, I have often offended him, will he then yet heare me, or accept of my love for all that £ Yes that he will } for he is gracious and mercifull.

Oh, but I have nothing in me, but am ready to offend him againc.

What if thou be, yet he is long fujfering , fo that he will not caft thee off, if fo be thou wilt cleave to him t

Oh,buthow fhalllknowthatc'

I anfwer, thou fhalt know it by his \ford 5 and that is truth it felfe, fearch the Scriptures therefore, and there thou fhalt heare him fay af-much in plainc termes,^ that commetk to me, 1 willin nowife &c.

Oh, but my finnes are fuch ftrange ones, as no bodies are.

Suppofe they were, yet his .mercy is infinite, and farre more then thy finnes are,or can be: but yet that is not fo as thou fayft, for there have bin as great finners as thou, whatfoever thou art, which yet nevertheleffe upon their faith and repentance, have beenc received into grace and favour againe j as were, CMary Magdalen, Peter, David, and diverfe others befides them.

Oh, but for all that I am not worthy of his love, and it will beadifparagement for him to let his love upon fuch a one as I am..

But

ofDinjim LoDe.

2 3

But what is that to thee t if he thinke thee worthy ; as fo he doth, for he fues unto thee, what needft thou ftand upon that,why fhouldft thou care for any more i now this is all the dowry and duty he askes ofthce,forwbat doth the Lord thy God re-quire ofthee^o Ifrael, but thrt thou love him *>

And moreover, befides this, confider that it is hethatfirft gave thee this affe&ion, that thou fliouldft love him ; and that ther s none other on whom thou canft better befto wit, or who more defervesit at thy hands, then he doth.

And finally, confidcr that thou haft engaged thy felfe unto him by vow in Baptifme, fothat as Iojhua laid unto the Children oflfrael y yee are wit-neffesagainft your felves,that you have chofen the Lord Jo ferve him 5 fo are yeeagainft your felves, and every time that ye receive the Sacrament of the Lords Supper, you renew your covenant; fo that if you love and fcrve not the Lord, you arc fo many times witneffes againft your felves.

And here let us makefome little ftand to reckon up the feverall circumftances that doe engage us to love him s as,

Firft, that he is our Lord, and hath bought us at a very high rite; now ifa condemned perfon, or a man taken by the Turkes^ fhould bee replee-ved or ranfomed by another, we would all thinke it his duty that he (hould love him as long as hee lives for it: and fo ftands the cafe with us, we all fate in darkcaefle and in the fliadow of death, and were taken Captive by Satan, at hispleafure; tad

D 2 Chrift

Sol.

Datt.io.ii,

I PcC.I. I8.jp.

Ephcf.j. if-

Rom. ?. 2£*

A Heavenly Treatife

— i

Ghrift hath redeemed us from that his more then Mgyptianbondzgc, and that net.mih corruptible things^as(live? orgold^ butwuij hisprcaous bloody ascf aLambewtthout^&c. -and doth not he then dcfeive thy love < can ft thou deny him fuch a fmafl thing as that is j ? Againe confider,

.Secondly, whit he hath done for thee, even f romthy youth up, how he hath fead thee, forgiven.thccthincoffcnccs,and paid the debt for thee, .when thou waft ready to goe to prifon for it, fo that now the Lord begins to grow angry with, thee, if thou wilt not yet. love him for all nits 5] and yet this is not all, and therefore,

1 hirdly, confidcmlfo that he loves thee; now as fire begets fire, fodoth love beget love,-there-forcfaithSaint lohn^welovehim^ beeaafe he loved mfirjl ; that is, his love to us /hould make us love' him againe: but efpecialiy we cannot but love* him, if we confider in the laft place,

Fourthly,what his love is, forks'unjpeakeable, and facing knowledge ; we can never conceive the height and length &c. All which, what fhould it teach us, but thefe two things ?

Firft, that if we -will not love the Lord, he-will flew his wrath, and make his power kmwnt upoft hs, thatwe.are but ve/fells of wrath, ft ted for dcflru-clion^ as it is faid $i Againe,

. Secondly, itiliould exhort us to love the Lord lefus Chrijl -y znd therefore to provoke us thereunto , we fhould often confider, and thinke in thefe things, what right and title he hath to us,

how

! .'j ■" -

of Divine Lo<vc.

n

how much he hath done for us, and how greatly he loves: yea and more then all this, wee fliall. I thereby alfo have thefe and thefe things, wee Ifhallbythismeanesreape thefe and thefe bene-

fits.

Firft,we fliall have his fpirit, the fpirit of truth, the' Comforter which fliall leade us into all truth, and enable us to fullfill his Commandements,and with facility and eafe,whereaselfe they would be grievous unto us; as for example, Saint Paul j would foonehave beene weary of preaching and fuffering fo much as he did, if he had not had this love in him ; and why doe parents thinke nothing too much for their children f but becaufe they love them h therefore it is that though they bee froward and untoward, yet dill they beare with them : if then wc cannot finde in our hearts to be quiet, untill they looke to the Lord, like as theneedlcofacompafle which is toucht with a Loadftone, will never ftand Ml till it comes to the North-pole 5 then may this be a teflimony unto us, that may diftinguifh us from Hypocrites, andwitnefleto ourfoules that wc love the Lord lefus Chrifl 5 for they kecpe the Commandc-ments of God in fome forr, and abftaine from fdmeonekindeof finne, but not out of love to him, nor in any obedience arid conference of bis word, but in love to themfelves. ^ Secondly, this is a markeof thy Reuirre&ion from the death of iinne, to t:<e life of I righteouf-neffc, herdy jhdll yee knew that yee wc tranfiat<J\ D 3 from]

sA Heavenly Treatife

Efay J*1 *'

I Dcut. 5-

33

i

from death to lift, becavfe yee love the brethren, now yee cannot love them, butyott mufi love the Father that begot them.

Thirdly, thou (halt get by this thy love to him, for when thou giveft him thy heart, he will give ittheeagaine, he willonely alter the objed, but let thee keepe the affedion (till, onely it (hall be better then it was before, he will purifie it from all its corruptions, and clcanfe it from all its fins: Nor (hall this be any thing out of thy way, it (hall be as much tor thy profit as ever it was before, for when thy heart is fet to keepe his Com. mmdemems^when it inclines to his flames^ (as fo hce will incline it) then whatsoever thou doft, it Jha/lprojper: fo that as its faidof the Sabbath, that it was made for man 5 that is, for mans good; fb may we fay the fame of all the reft of the Com-mandementSjthat it is made for man; that is, for his good and benefit, and therefore the fromife of life andhappinejfe is made to all alike.

And here by the way take this difference along with thee, to diftinguifli thy love from felfe love, for that is all for it felfe, but this is all for hira ; whom thou loveft; if then thou love the Lord for thine owne good, it is felfe love, but if thou love him for himfelfe, (imply without any refpeft totherecorapenceofrewardjthen is it true love indcedc.

Fourthly, wee (hall receive much comfort by loving the Lord : now w hat is that keepes us from loving of him but our pleafures i we are

loath

of Divine Lo^vt.

*7

loath to part with them, and yet alas wc /hall receive much more, and they farrc more fubftan-tiall,follider, and founder comfort by loving of him, then ever we ihould by loving of the world, or the things of the world. Now doe but thinke how good a thing it is to love one that is but like thee i much rather fhouldft thou love one that died for thee; wherefore if thou wouldft have thy heart filled with joy and comfort, love him $ for fo thou (halt have joy unfpeakeablc and glorious. And laft of all, if thou wouldft indeede unfained-ly love the Lord Iefa Chrijl, confider,

Fiftly, that it makes thee a more excellent man then thou waft before^ for every man is better or worfe according to his lov e, as it is fet on things better or worfe; now Chrift is the Summum bo» mm, the chiefeft good, and if thou love him,thou art united unto hin^ and to his God-head, for love is of a uniting nature^

Thou wilt lay, thefe are indeede good motives to make us to love him, but hovv /hall I come by this love t or bv what meanes /hall I get this love into my hearr?

For anfwer whercunto, heft thee, ffrft of all, that if thou canft but unfeinedly defire to love him,thou haft halfe done this worke already; and that thou mayft havefuch a defire, meditate often upon thofe motives before.

This is the anfwer Chrift himfelfe gave to his Difcples, when they asked him, how they feould get faith 5 why, faith Ije, if yon have faith i but

Qaeft,

Aafw,

xA Heavenly Treatife

Qucft. Aafw.

but 06 agraine ofmufiardfeede, youjhould fay to this j mountawe , be th$u removed, and be thou throwne in- \ tothemidftoftheSea,&c. thereby (hewing them the excellency of it, that fo he might the more enamour them with the love of it, and make them defire it above all that they could imagine and thinkeofbefides^in comparifon thereof: but if thou would ft (as thou fay ft thou defireft to) love the Lord lefus Christ indeed?, with all thy heart, with all thy pule, andwith &c. I anfwer, and add againe, thou canft not ufe a better meanes to at-taine thereunto, and get the love of him into thy heart then thefe.

Eirft, pray unto God for it, for all graces are his gifts, they are mcere Dwatives^nd hee hath promifed to hcare them that aske in his Sonnes name, and to give the fpirit to them that aske it, I that is, to givethe gifts and graces thereof unto 1 them 5 nor is he any niggard,forhc giveth libe^ rally, and obraideth not.

But thou wilt- fay, how doth prayer beget love 4

Ianfwer,itbeg,etsittwo wayes. Firft, by prevailing with God. Secondly, by familiarity with him. Firft, I fay, by prevailing with God 5 fo did Uaxob^znd the woman of Canaan^ for confidcring thathehathcondefcendedto their requeft; that he hath granted their fuite, and heard their petition, and that in fuch a matter, as they arc never I able to make him any part of amends-; as the I forgivenefle

ofDi<vine Loye.

%9

forgivenefle of their finnes; why, then they, thinkethatto love him, is one of the leaft things; they can doe for him, fo diary Magdalen loved much) becaufe much was forgiven her.

Secondly, by familiarity with him; we have a faying v that nimiumfamilidritatis contemptum parity that t eo much familiarity breeds contempt 5 a<nd however amongft fome men it may fometimes fall outfo, yet its feldome feene amohgft thofe that are intimate friends indeede ; or fay it fliould, yet I fay, it never fo comes to paffe betwixt God and the faithfull foule 5 but by how^ much the more familiar and frequent they are together, by fo much the more fervent and indifToluble is their love: and this ismoftcertaine,thatamanthat is a ftranger may wifh thee well, but cannot truely love thee, till he be acquainted with thee; fo riei, ther canft thou love the Lord as thou ftiouldft, fo long as you are ftrangers one to another; and what brings us and the Lord better acquainted together, then prayer 1 wherein (as it were) thou I talkeft familiarly with Godj even as a mantalketh with his friend face to face : this is the firfl: meanes.

Secondly, defirc the Lord to fhew himfelfe untothce,as Mofeis did, for this is a ftrong motive and meanes to make thee love him; therefore J (faith our Saviour to his Difciples, that) het that loveth him,Jhallbee beloved of his Father, and I will love him y and mil manifefi mjfelfe unto him *; which is,as if he had faid, if you would know how

E you

Ioh. 14, %u

\ lo

A Heayenly Treatife

Ephefi.i7,iZ\

y,oufhallcometoloveme 5 or my father, it fhall be by this way or meares$ / will manifeft my fclfe nntoyou^I willjhew you my glory, and then you cannot choofe but love mee, though you loved me not before.

Now the ordinary way and meanes whereby he reveaks himfelfe unto any one, is by the preaching of the word, which though it be but a dead Iettpr in it felfe, yet when hee puts life and fpirit into it, and opens our hcarts > as he did open Liddeahs thereby, then we fee and conceive his mercy and our owne wretched vileneffe, whereupon we cannot but love him, knowing how hee hath loved us, and gave himfelfe for us: and therefore the Apoftle prayeth, That the God of our Lordltfus Chrift would give the Efhe/ians the Jpi-rit of knowledge, wifdome^and revelation, that the eyes of their underfianding being enlightened, they may know what is the hope of his calling, and the ri* ches of the glory of his inheritance in his Saints*., as if he had faid, if you know but thefe things, then there is no doubt to be made of it but that you will love him, as well as one would defire: for this is one fure ground why w r e love him not, or love him no better then we doe, becaufc wee know him no better; we are ignorant of him, and ignoti nulla cupdo (as it is-faidj there is no love, no longing defire after that which we know not, o.r know not the worth and neceffity of it; as a ficke man hath no thought after the foveraigne diuggsiflthe Apothecaries .fliop, becaufe hee is

ignorant

o/Dii-vinaLoye.

3 1 ^

P/al. iS. i.

UT. p.

ignorant ofanyfuch matter-j whereas the skilfull Phyfitianfcekesout and fends for them : and as an ordinary ruflicke, cares not for a precious pearle, but cafts it away when he findes it-i which if an expert Lapidary had it, hee would fct much byit,becaufehckn:>wcs:heprice and worth of | it well enough : and thence it is, that when the Prophet Dav.d had piofe;fed his love to God, faying, I will love thee o Lord my (Irength ; hee afterwards acides (as it were) the rcafon or ground v)fthat bis love towards him $ beeaufe hee bowedtheHeavensAndcame downe. Whats that:' why that he had made himfclfe knowne unto him : he had declared his power and might in his deliverance, and that was it that made him Jove him ; if therefore thou wilt but defire (I fay) to love him, he will inflame thy heart with the love of him; yea he will open the Heavens, and thou flialt fee him fitting on the right hand of God; as Saint Steven did.

But thou wilt fay, all thefe arc the workes of God, and they extraordinary ones too; but what muft I doe for my part, to have the love of God ia my heart i to which I anfwer.

Firft, no 5 it is no fuch extraordinary thing for God to reveale himfclfe to his Saints^it is annfuall manner with him; but yet,

Secondly, thou muft doe thefe things thy fclfe: Firft, thou muft looke how he hath revealed himfelfe in the Scriptures, to be a moft glorious and.gracious God, a mercifull Father in lefa

E 2 Chrtfiy

^G. 7 ss-

Qucft.

Anfvv

kA Heavenly Trcatife

■ Lake ij. x$,

Chrift, fluw to anger , /W of much mercy , and now when we perceive him to be fuch a one, we cannot but love him, and long after him with all our hearts.

Secondly,we muft confider our ownc mifery ;

this made Mary to feeke after him, and were it not

butthatweftandin ncede of him, but that wee

, know wee are undone and damned without

! Chrift, wee fhould never care fo much for him,

\for the whole have no neede ofiht Phyfilian^ ftiat is,

1 ihey care not for his skill, nor his helpe; but they

] thatarc ficke, they that know their owne wants

and weakenefTes, they know how to value and

efleemeofhim : andfo we, when we ice we are

wounded by finne, and ficke unto death, then

will we enquire and feeke out for the fpirituall

Phyfician of our foulcs, Chrifl iejlu. •

Thirdly, we muft humble our felves before himconfeffingourfinnes, and that in particular, as many as we can, by the omifiion of fuch and fiich good duties, and thecommiffion ofthefeand theft finnes: efpecially we muft confeffe our beloved bofome-raigning finnes; fo the Prodigall Sonne confeffed, ihat he had finned tjpecially a-gainfi Heaven, and before his father^ by ryotous living, whereby he was unworthy to be called his fonne > and did dejire onely to be as one vf his hired fervants : and now when he law his father not-wfthftanding make him fo welcome, who had lb mesne a conceit of himfelfe, that he put a ring upon his finger, and fhoocs on his feete, &c. then

he

of Di<vine Lo<~ue.

he loved him much more : andfo it is with Chrift and us, when we are once out of love with cur felves, and yet perceive that he loves us, who are not worthy to be beloved, then that makes us love him againe, and the more lowly we are in our owne eyes, the more highly doe we efteeme Chrift, and Chrift us.

Fourthly, and laftly, thou muft firft of all get faith, for as thy faith is ftronger or weaker, fo is £hy love more or lefTej if thou haft but a little faith, thou haft but. a little love, for faith is the ground of love, as the promifes are the ground of faith. Now Co long as thou doft not beleeve that he hath fatisfied the divine wrath and juftice of God for thee, and that God hath accepted the attonement for thee in him, thou canft never love him as a brother or friend, but rather feare him as an enemy or Judge; pray therefore with the Dif-ciples, Lord encreafe oarfatih^ and therefore ply the miniftery of the word, for that is the meanes tv herebyfaiih is wrought andbegeit f en in any ene*; elfe (I fay) againe, thou canft never truely love him, but as thou doft another man which thou knoweft not whether hee love thee againe, or no; and fb thou mayft hate him againe at fome time or other for all that: but labour for fai!h, and that will breede love; and then if thou love him he will furely love thee 5 yea, indeed , thou couldft neither love nor beleeve in him, were it not but hee loves thee firft.

But thou wilt fay, how fliall I know that * I anfwer. E 3 It

1

Pfal. 4 .

Rom. 13.17.

Qucft.

~

54

>A Heavenly Treatife

I

Afif.

i fofc. 4- 19.

1 ft&. 4- ie.

Objc&.

Anfw.

Objeft.

Sola.

atari. xi.'*s

It is the Apofllc Saint /^i ownc words, or rather his words by (hat his Apoftle; wee love him, becaufe hee loved us fir [I. And befides his word (though that were enough) thou had his feale, he hath given thefc his Sonne, who haHi given his life for thee, and flied his moft precious blood for thy falvation ; and would he have done this for thee (thinkeft fliou) if he had not loved thee > no. but herein is love, not that wee loved God, bufihat God loved us, and fent his Sonne to die for us, thatfo by the blood of the new Tejla-ment hee might Cede the Came unto us *s and even yet by hisfpirrf, hee flill fues unto us for our love, as a further teftimony thereof.

Ohbut(thouwiltfay)jIam not worthy of fo great love, for I am a finner, difobedient, and rebellious.

But I- aafwer, what doflrthou tell him of that i \ what if thou wertthe chiefe of finners $ he knew J that before he gave thee his Sonne; and he gavel him unto thee the rather, becaufe he knew thou waftfo, for he juftifics the ungodlyjthat is,thofe j that condemne and judge themfelves to be fo; fo that ifthouwilt but belt eve in him, and imbracc him, it is asmuch as he defires of thee.

But thou wilt fay, it may be he is affeded to this or that pcrfon, and not to me: to which I an-fweragaine.

That his coramiffion is generall; Goepreach unto all nationsfaptizing them <jrc> And fo is his invitation too; Come unto mee all you that labour &c.

fo

ofD'vvineLo've.

35

fo that if thou wilt but beleeve and come in unto him, thoti ftaltbc faved ; for he cafts out none that come in unto him (as you heard before) Job.

\ 6 - 37*

And when thou haft confidercd this, then begin to argue and reafon thus with thy felfe; fith j the promife ismade io all,! know I am one of that j number, and then thou wilt begin to love him for allthoyart a finner, yea thou wilt love him fo much the more for that, to confidcr that for all that he loved thee.

| Oh but (thou wilt fay) I fee I finne dayly and hourely, and that againe and againe, againft many vowesand premifes, againft many mercies and meanes of better obedience

But I anfwer; what though thou doft ? remember that as there's a fpring of finne and corruption in thee, fo there's a fpring of mercy and compalfionin God; and that fpring is fct open for finne and for uncleanefle,. to waft and purge thee from the fame, fo that ftill (I %) if thou wit but love and beleeve in him, he will love thee; for notwithftanding all this, hee ftill woes and fucs unto thee for thy love, and therefore ftand no longer out with him, but come in with all the fpeede thou canft make, which that thou mayft the better doe, thou muft remove thefe two hindrances

l nu CStrangeneffe, out of the way| Wor f d] mindcdnc (re.

-

Krft,j

Obie&

Sol.

JHeayenly Treatife

Queft.

Anfw.

Dcut. jo. 6,

Firft, StrangeneJfe~]for ftrangcnefle begets cold-neffeoflove, whereas familiarity (as I told you) procures boldnefle in the day of judgment.

But (thou wilt fay) how fhall I come to be acquainted with God f

How * why be much in his praife, in hearing of the word, and receiving of the Sacrament; there is a communion of Saints (you know,) and fo there's a communion of God with the Saints; let us therefore be carefull to maintaine this communion betwixt us $ by having recourfe unto him in his ordinances, and fecking unto him for comfort in all our troubles and adverfities. k' Secondly, Worldly mindednejfe'] that alfo begets coldnefle of affe&ion, and want of love to the Lord Chrift, and therefore hee circumcifes the heart; that is^ he cuts off all carnall and worldly affections from it, that fo thou mayft not love the world, nor the things of the world, but may love him with all the heartland with all &c. for the love of the world is enmity with God, fo thatifany man love the world, the love of the Father is not in him, fyjon cannot ferve God and Mammon i and therefore our Saviour faith, That we mttft not onelyfor fake >bnt hate fatherland mother, tnd wife y and children^ and hottfc^ and lands for his fdke and the Gofpefls ; or elfe we cannot be his Di(ciples : fo did the Apoftles, we have forfaken I all and followed thu % Wherefore let us not fet; thefe things too neere our hearts, but considering what it is that keepes us afunder$ as vainc

hopes,

ofDinjine Lon>c.

17

hopes, worldly feares, fanrafticke pride, plcafurc?, profits, and vhe like, let us ca.Here them, and cait them from us 5 for what are all thefe, and all fuch as thefe are < but vaine things that cannot profit intheevillday.

And therefore as Samuel exhorts the people of ifraclyTurncnot afide from the Lord unto them^ either to the right hand or to the left ' y for they can-not profit,becaufe they are vaine.

But (thou wilt fayj will God then he content with any love i

Ianfwer, no truely that he will not neither; what then i Anfwer.

Firft,thou muft love him wit hallthy (Irengih.and with allihy fower^with all the farts and faculties offoule and body.

Now it may be thou art a Magiftrahr, a mafter ofa family, a Minifter, a Tutor, or any other go-vernour, and then thou muft doe God more fer-vicethen another private and inferiour perfon; thou mayftcompellthem that are under thee, to love the Lord by thy authority and example; Godlookesforthis(IfayJ at thy har>ds; for to whom much isgiven^ of them much jhall be requi-red] thou art but as a fcrvant fent to market, which muft give an account for what hec hath received, and the more money hee hath given himtobeftowandlay out, the more commodities his mafter lookes he fhould bring home with him for it; fo the more wit or underftanding, or learning, or knowledge, or authority, and pow-

F cr

Queft.

Aftfo.

<*

sA Heavenly Treatife

Objcd.

Sel,

T?i)OT. 8. l$>

cr thou haft, the more love muft thou bearc unto Chrift, and ikw it by thy bringing forth more fruits thereof unto him, then others that have none of all thefe oportunities, or not in fo great a meafure as thou haft, this is the firft thing.

Secondly, thou mull: love him above all things in the world befides, whether it be pleafure> or honour, or pride, or profit, or what clfe thou wilt,orcanftnamebefides; yea thou muft love him above thy felfe and thine owne falvation ^ fo that if his glory, and any, or all ofthefe come in competition together, thou canft be content to be accurfed for his fake, to have thy name razed out of thebooke of life, and to be Crfnathema for Chrift 5 thenisthy love fuch as God will accept of, for this is that Ifelfe-deniall which Chrift him-l felfe fpeakes of, and calls for of us.

But thou wilt fay, durmejt hiefcrmo, this is an hard faying, how fliall I be able to doe this t to which I anfwer.

Thou fhalrdoe it the better, by confidering that he is better then all things \ and that the whole world is not to be compared with him 5 1 count that all the afflictions of this life, are not wor-thy theglerythat'jliaHbe revealed (faith the Apo-ftle) and that made him endure fuch perfc cution: for the Gofpell as he did, with joy and patience : and fo if thou be once come to that paffe as tc know and beperfwaded inthy con r cience,ofth< incomparable worth and excellency of Chrift thouwilt-makeraore ieckonin^ofhim "then ofal

th

of Divine Lo've.

39

i the world befides; for as he himfelfe faid of

I himfelfe, He that will not den) himfelfe, and take

i ///> hiscro(fe^ and follow mee, is not worthy ofmte^ fo

he that loves any thing elfe above, or cquall with

\ Chrift, is not worthy ot him 5 no,thou muft be

! wholly his as he is, as he is wholly thine ', and hath

betroathedthee unto himfelfe ; fo that as a Virgin

that hath betaken her (die to an husband, muft

forfake all other, and cleave or keepe her con-

ftantly unto him, fo long as they both (hall live 5

fo wee, being married unto Chrift 5 muft not play

the Harlot, and goc a whooring after other

Gods, but muft be wholly his, as he is wholly

thine.

But thou wilt fay, he is not wholly mine, for he is the Saints too.

To which I anfwer; he is indivifiblc, hee is not divided 5 but is wholly thine as welas theirs,fo then if thou wilt love the Lord Chrift truely and purely, as he would thou fhouldft, thou muft love himfo,asthatallthatis within thee be fetupon him.

But (thou wilt fay againc yet further) what, muft wee love nothing elfe but him then t to which I anfwer.

Yesthatthoumayft,foasitbe with "a fubordi-nate, and not with an adulterous love, as a woman ! may love another man befides her husband, but jit muft not be with fuch a love as (he loves her j husband withall 5 (he may not love his bed ^ it > muft be onely with a neighbourly and civill, but I F 2 not

h'of. 2 . I?.

Objcft. Solo.

Qiicft,

Anf.

I C9Y. 7»*4

Objed.

Sol.

Heavenly Treatife

not with a conjugall or mat*imoniall love, and fo thou mayft love thy lands, thy life, thy friends, &c. butfoas thou art ready to part with all for-love of Chrift : fo that hereby fhalt thou know whether thy leve be an adulterous love or nor, if when he bids us follew the duties of our callings, and we fuffer our felves to be drawne away by vaine delights, and doe not therein abide with G^ (asthe Apoftlefpeakcs ;) that is, ufe it not to the glory of God, and the good of the Church and Common-wealth wherein we live • and fo for any other matter, if we cannot be content it fliould give place to Chrift, then is our love unlawful and adulterous, yea if our lives lay upon it, if we doe notyetpreferrehim beforethem, wee are not worthy of him, we love our felves more then him, it is no true love of Chrift.

But thou wilt fay, this is impoiTible, that a man (hould thus love God more then himfelfe, more then his foule.

I anfwer, I deny not but that it may feeme fo to flefli and blood 5 but yet thou muft know, that to a man truely regenerate it is not fo j for (as Saint /W faith)/ am able to doe all things through Chrift that (Itengthens me : thofe things that to the eyes ofcarnall reafon feeme hard "and difficult, to them that arc fpititually enlightened, are facile and eafie to be done, and fo is this.

Thirdly, If thou wouldft have thy love plea-fing to God, thou muft have it grounded on him, and that requires two things.

Firft,

cfDi<vine Loire.

4*

Firft, It muft be grounded on faith in his pro-mifes,revealed unto thee in his word; for without faith, it is impoflible to plcafe God, neither isitfo much love, as preemption that hath not this foundation.

Secondly, it muft be grounded on his perfon, not on his prerogatives or priviledges which thou (halt get thereby, for if we love him onely for his Kingdome, and not for his perion (as we doc when we cannot be content to fuffer temptation and perfecution fox his fakej then he cares not>for thy love,becaufeitisfelfelove,and not love of the Lord It[$u Chrifi ibr then if it were, thou wouldft refpefi nothing dfc but him.

Fcutthly, thy love muft be a diligent love, ready to reformeany thing that is amiflfe in thee, orwhichmaydtflikehim; which whether it be fo or no, thou may ft try it by thefe three markes ortokens following.

Firft, it wil! caufe thee to put on new apparrell; a woman that loves her husband, will attire her I felfeaccordingas Rethinks it wilLpIeafe him j beft, and give him moll: content, efpecially when j fhee is to be married unto him, then (he will have | aweddinggarmentthatmayfether forth, fo as i he may take the better liking in her: fo thou, if; thou haft put off the old man which is-corrwpt.ac-cording to the deedveable lufls of the flelh, and j haft put on the nevv man, which after God iscre- j ated in knowledge, ri2hteou!neffe r and.mie holi. nefle; ifthou be clo&Med with the wedding gar-

F 3 ment

A HeayenlyTreatife

ildh.s. J.

I Ctr.6. ir.

mcnt of (?^/*/?j rightcoufncffc , and giveft diligence thereunto, to make thy calling and election fure, then mayfl thoubefure thou loveft him, and that he accepts of that thy love from thee.

Secondly, It will open and enlarge thy heart towards him, fo as thou wilt day ly love him more and more, (fo faith the Apoftle Saint Paul) my heart is enlarged towards you o yee Corintheans ; it isnotanyfeanty or niggardly kinde of love that hee will like of, but a full, free, and liberall one j fo that if thou canft not be content to be at fome coft and charges for the maintenance of the Gof-pell, and the enjoyment of his love, thou loveft him not, or at leaft he regards not thy love who-foever thou art.

Thirdly, it cleanfeth thy heart, what isfaid of hope, is as true of love $ he that hath this love in him, purifies himfelfe as he is pure, and of faith it purifies the heart, andfo doth love; therefore faith the Apoftle againe, ri were thus and thus, butyeearervajhed,butyee are fanttified y but yee are juftified,&c. fothat if you would not lofe your labour, if you would have Chrift accept of your love, and you would know that he doth fo j fuffer not any fluttifhnefte, atay finne and filthineffe to reft in your hearts, but fweepeand cleanfe them with the beefome of repentance, from all fuch things.

And fo hitherto of the neceflity of your loving the Lordlefm Chrift , together with the meanes, motives, and markes thereof, and in all thefe, the

equity

of Divine Love.

± f

equity and juftice of God, hew worthy hee u to bee accur fed that loves him not-, now

Secondly, followes the objeft of thfs our love, which is {the Lordlefm Chrifi) who may be con-fidered three wayes.

C Lord, y

as being our < Saviour, >

(^CMeftah. \

Eirft r asour Lord} to whom of due, we doe owe our fove and obedience: now as he that runnes away from his earthly Lord is worthy to be hanged for it, fo he that runnes away from the LordChrift^znd will noHove and' ferve him, is molt worthy to kaccurfed: but I have fpoken of this fufficiendy in the former part of our text, and I thereforebecaufelhavebeenefolafge therein, I \ will now be more briefe in this, and -therefore fo | much for the firft confederation We muft love him alfo.

Secondly, as otir Saviour, or Jefus, and Redeemer, who hath bought and cholen us unto himfelfe,4 peculiar people, zeabtx of good workes^ and therefore let us not deferre it , for now are thelaft times, the end of all things is at hand, fothat ifyeedoenotiovehim now, it will bee too late hereafter to doe if, if we would never fo fai-ne, and its a fearefull thing to fall into the hands 6f the living God.

Thirdly, he is the Mt/iafyihc annoynted of the

Lord,

lFit<+.7>

xA Heavenly Trcatife

Loi'dythclighu^ihould come into the world, the high Prieft of the new Covenant, ordained andconfcSratcdofGod to offer f.ciifice for us, even a peace offering of his precious body and blood, to bee a reconciliation for us unto the Father, andtofetusat oneagaine with him, who before were utter enemies one to the other, haters of God, and hated of him, therefore is he alfo called our peace, our Mediator, and Advocate, and the like : but yet he is not onely made and appointed to be a Prieft unto us, to reconcile us unto his Father > but withall a King too,to rule over us and fubdue us, if fo bee wee will no* bee reconciled and come in unto him $ there-forerthefetwo words* Lord+md left**, are here, (and in diverfe other places elfewhere) joy-ned together. And fo Saint Peter gives him two the like titles, faying that he is a Prince, and a Saviour 5 not a Saviour onely, but alfo a Atlt 5.31. Prime to them thai would not that he flwld raigne over them.

So that wee muft rnarke this then, wee doc not preach Chrift in the Gofpell a Saviour onely, byta Prince y and a Lord alfo; and they t^at love bim muft be content to take him as both, afwell a Lord and King, as alefus and Saviour; as a wife takes her husband , to honour and obey him afwell as to love him, or have him kcepe and cherifb her in fickneffe and in health: and thus if wee bee-content to take <Jhriilupott thefc .conditions, then wee frail!

have'

of Diatine Lo<ve*

45

have him with all his iufluences, all the fruits and benefits of his paflkm : but otherwife thou haft no part nor portion therein, Chrift fha!l profit thee nothing, but thou art and (halt bee accurfed to rfie death notwichftanding hee -died.

It may be thou wilt fay, thou careft not for that.

But let measkc thee one queftion 5 doft thou know what it is to bee fo accurfed? if thou doft,confidermore ferioufly of it, if thou doft not, know it is this;

Firft, he eurfeth thy foule, and f Grace, that in a double refpeft of \ Glory,

Firft, hee curferh it from the excellency of grace 5 that is,from the effe<2uall and powerfull working of it, fo that thou fhalt bee never the better, hot rather the worfe for all the meanes of grace and falvation; and fhalt goe on in thine impenitency and hardneffc of heart, which cannot repent &c.

But thou wilt flill fay, thats nothing; Is it not fo? then

Secondly, hee eurfeth thee from his pre-fence, in whofe prefence is the fullnefTe" of joyes, and at whofe right hand, &c. fo hee didCaine, the text faith, hee went out from the f re fence of the Lord* , that hee caft off all care of him (as it were in this life; fo as let what

G would

SoL

7&m.%. 1,

Objfeft.

xA Heavenly Treatife

Obje&. Sol.

Objcfr.

Softu

would befall him, hee would never pitty, nor protect him.

But it may be, thou wilt fay , that is nothing neither.

Is it not fo i is it not a great griefe for a man to beconfind to his houfe , fothat hee muft never come to the Court, nor fee the Kings face any more * much more griefe then is it, and a farre greater judgement muft it bee for any poore foule to be excluded from the prefence of the King of Kings. And however ( for the prefent) thou doft not no;v thinke it fo much, yet the time will come,thou (halt finde it to bee one of the moft fearefulleft things that can bee s when thou flial't behold Abraham , Jfaac, and Jacob in the Kingdome of God, and thou thyfelfeout, to have thy portion with the De-vill and his Angels; and therefore the Schoole-men arc not afraid to fay , that the punifhment of loffe is greater then the punifhment of fenfe.

But thou wilt fay, thefe arc all fpirituall things, wee feelc not thefe curfes * y and fo as wee have no croffes nor curfes in our outward man, our eftates, our goods, and good name, wee care not a ftraw for thefe, wee neither fcelenor feare them.

To this therefore I anfwer, that you fhall not efcape fo, but even in your outward man, in your body and goods fhall you be enrfed alfo ; for the earth fhall not yeild her increafe untc

' thee.

o/Dinvine Lo<ve.

47

Objeft.

SoL

thee, bu; the Heavens fliall bee as brafTc, and the Earth as iron 5 thou (halt fovv much and reape little 5 and thou (halt bee a vagabond and arunnagate upon the face of the earth all the dayes of thy life 5 and whofoever meeteth thee fliall flay thee, as the Lord alfo faid to Cairn.

_ But thou wilt fay yet agairie; wee fee no fuch matter as I fpeake of, for you know them that Jove him as little as your felves, and yet they thrive and doe well enough, yea better then many other that love him a great deale better.

Towhichlanfwer, it is true, it may bee fo, they may profper a while, but they fliall be plagued at the laft ; either here, or hereafter in hell fire for evermore. And now doe but confider ferioufly of Eternity, what a lamentable thing it is, that when thou haft beehe there ten thoufand times , ten thoufand yeares, thou flialt yet be as fatre from ever comming out, or having of any end of thy torments as thou waft at the very firft moment thou wenteft thither: and therefore remember for this pur-pofethefe two places of Scripture, which here Idefirethceto looke and rcade with mee$ the one is, where the wife man faith., that theugh amanlivemanydayes ^andrejoyce in them all ? yet hee /ball remember the dayes of darkenejfe , fir they are many ^ and all that commeth is vanity * ; that is, all his delights fliall have an end, but ^ G 2 his

Heavenly Treatife

RQm.z, 7*8,9.

vfal.n.6.

his damnation fhall bee eternal!, it ihall never have either eafe or end. The other place is this; where the ApoRle, wit hfuch as thus defpifed the bcuntifulnejje^ and patience , and long fuffering^ andforbearance of God , not knowing that his mer. *y > &f- he tells them that they did but trea-iure up wrath againftthe day or wrath, &c. for God will render unto every man according to his workes , to them that through patience in weH doing feeke glory and honour &c. arid''ft' them that are contentious, and difobey the truth, and obey unrighteoufhtffe , tribulation , and aogutfh, and wrath, &c. that is, as if hee fhouldfay, let men pleafc themfehes in finne as long as they lift, yet they fliall pay deere I fork at the laft upfhot; for, for all theft things ! God will bring them to judgment, and reward ' them according to their workes, whether they bee good orevill: fo that however fome drops of his mercy may light upon them here in this world , yet then the great deepe of his judgements, and the vaft g'jlfe of his juftice fhall bee broken up, and hee fhall raine upon- them fire and brimftone, ftorme, and tempeft, this jhall bee their portion to drinke.

This then may teach thee not to deceive thy felfe any longer, but to know for cer-tainethat hee that will not now take the Lord; Jefus, and love Chrift whilft hee is offered! unto thee, fliall undoubtedly be accurfed, and that with fuch a curfc as is here defcribed; for

God

f , ; -

ofDirvine Loye.

God will not have his Sonne mocked and derided by us j there is nothing that angers him more ; and therefore its faid (as I faid before in the beginning) kiffe the Sonne leafl he be angry. Andletusnotdreamethatit will bee foone e-nough then to receive him when his wrath is once kindled: For if we will not take him now, then we (hall not be able to doe it, but fhall bee afraid to come in unto him 5 for then will his wrath burne like fire, and fcorch like a flame 5 and therefore Saint lohn faith, lhat his feete are efbhrmngbraffe^ and his eyes of'flaming fire , as if from top to toe he were all on a raging flame.

But thou wilt fay, what though I doe not receive him now, I may receive him hereafter, before hee be fo throughly mooved, and angry with mee^s that he will not be pacified.

To which I an Aver, indecde I cannot deny it, but that the time of this life is the time ofgrace,& j offering of reconciliation j and that fo long as 1 there is life, there is hope 5 but yet I tell thee I withal! 3 that there is a time kt downe and de- j creed of God, beyond which thou /halt not re-ceive Chrift 5 for then it may be he hath fworne in his wrath thou &c. he doth never reje<ft, till 1 they reject him, and then when they will not! hnbracehisoffer 5 but refufe him 5 it is juft with God to refufe them; fo that afterwards though they would receive him, yet they (hall not doe it^ thus when the Jewes had'once rcieded and refufed his Sonne, then he left them y and To

G 3 when

49

Obie£h

Scl,

Revel.i.i$.x$,

Obieft,

So!,

Ecb,l0.i%,ip.

J HeayenlyTreatife <&c.

\

when the ifraelites refukd the good land, then he refufed them ; and [wore in his wrath that they jhould never <jrc .

And here/or a conclufion, let us note that the Gofpell bringeth a fwifter and feverer curfe then the Law doth ; fo that (as Saint Paul to the Hebrewes hath it) // hee that defrifed UMofes law died without mercy 3 under two or three witnejfes > ■of how much[oarer funijhment fbalL hee be thought worthy that tramfleth under feete &c. Wherefore as it is there alfo faid in that Epiftle; Whilfl it is time, whilft heeftands at the dore and knockes , of en unto him and receive him , even nowwhiljlits called to day , harden not your hearts as in the frovocation , &c. leajt hereafter he [wear e in his wrath fee. Andfoto fay no more, confider what I have faid,and the Lord give you underftanding in all things. \^4men.

^#*

Imprimatur

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REMAINES

OF THAT

REVEREND

AND LEARNED

DIVINE,

joh^c TREsronc,

D r . in Divinity, Chaplaine in Ordinary to his

Majefty, Maftcr of Emanuel Colledge in

Cambridge, and fometimes Preacher

oiLinctlnes-Innt,

(jmUining ibree excellent Treaiifer,

^Iudas's Repentance. ]>{dmelyj£ The Saints Spirituall Strength;

c P a u l s Converfion.

•^gb

He br. H. Being dead, he jeijpeakeiht

The Second Edition.

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Printed by R. B. for Andrew Cwke. I £37,

II U D A SI

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I Repentance. 1

gTHE LAMENT A BLEf

g EFFECTS OF A STARTLED g

INI Conscience. £&

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*6

Iudas Repentance.

Matth. chap. *7* verfe 3,4, f* Then when Iudas, which betrayed him,fan that he was

condemned > he repented himfelfe,and brought againt

the thirty peeees of filver to the chiefe Prieftsand

Elders, Saying,! have finned in hctrayingof innocent blood-^and

they [aid, what is that to us, fee thou to it. And when he hade aft down the filver peeees in the Tern-

pie, he departed,and went and hanged himfelfe.

jHefe words doe containe the repentance ofludas after his great finne of betraying Chrift 5 Thefummeofthem is to fhew what Sexifcnce he had caft upon him. The parts of the words are thefe five: Firft 5 a description of ludas, one who betrayed

Chrift,

B3

Secondly,

Secondly, the occafion of his Repentance 5 which is fee forth by the circumftance of Times When he faw he was condemned.

Thirdly, theRepentance it felfe,in thefe words, He repented himfelfe, andbrought againe, drc* Of which Repentance there arc three parts,

1. He made reftitution of that he had taken, he brought againe the thirty filverpeeces.

2. He confefleth his finne, faying, I have finned in betraying innocent blond.

3. He fhewes himfelfe forrowfull, fo that if it were to doe againe, hewould notdoe it 5 whichis another effeft of his Repentance.

Fourthly, the entertainementthathehadofthe Chiefe Priefts and Elders afterward. Wherein obf^rve,

1. They excufe themfelves, faying, What is that to us ? although they had little reafon to fay fo$ for if hee had finned in betraying Chrift,then much morethey who were the caufes thereof.

2. They lay more burthen upon him, Lookethott to it.

Fifthly,thc iffue of all this;whercin is fet down, , 1. What comfort hee had ofthofe thirty filver peeces; He caft-downethefilver peeces.

2. What Iudgement Cod infixed on him, he made him his owne Executioner 5 He departed, and wer.t and hanged himfelfe. Thefearethe parts of the words.

Firft, for thedefaiptionof Iudas (one that betrayed Chrift.)From whence obferve, thedodrine is this, That

That lodke what a man is in bis life ■tme^/tichjh all be bis mime in the end 5 // their lives have beene bad, their names at their death will be according 5 ifg$od^ their reportJhall be thereafter ; as it is here paint in Iudas, he hath his name, according tp his defert.

I deny nor, but for a time a good man may be evill fpoken of,and an evill man may be magnified; For the former, wee may fee it in many places $ Our Saviour Chrift himfelfe was little regarded of the Scribes and Pharifees; David may for a while bedefpifed 5 Paulmvj be reproached 3 and fo lo fepkyznd many others. For the fecond,wicked men for a while may have good report 5 ludas may Co carry himfelfe for a while, thac none of the Di Triples would lb much as fufpeft him for a traytor to his Mafter. But behold the end of thefe men, it (hall furely bee according to their deeds : Let lero-boa?n carry a faire (hew, let ^Ahab have a good report for a while, but marke the end of thefe men 5 for lenboam y who mingled his owne devices with theworfliip of God, behold, he hath his brand fet upon him for his perpetuall infamy \ lerebtamthe fonneef^Ubat^rvhomadeifradtoJinne, 2 King. 10. 29, and although Amazu made a great fhew, yet at laft was marked for an hypocrite 5 fo Ahab at laft was branded with a name of eternall difgrace. Onthe contrary fide, good mens names (hall flou-rifh at their death, though it maybe before difgra-ced. David, although hee had committed many grievous finnes, yet at the laft his name was moft

honou-

Dotlr,

Reaf.

i.

PfaU.6.

1 Sam. a. 30.

Rtdf.

2.

I u d a s \R$pentance<

honourable: And thus is that verified, Codbleffeth the righteow^ but the nAtne of the wicked jhall rot, Prov. io, 7.

Now to cometotheReafonsofthisDo&rine, why the Lord doth reward every man in the end according to their wayes in their life time.

The firit reafon hereof is taken from God him-felfe ; he blcffeth and curfeth mens wayes according to their workes 5 therefore needs muftit bee that he muft blefle the godly, but curfe the wicked; he maketh their names to rot, and rotten things foone ftinke : Hence is it that names of fo many are fo in famous after their death. And this the Lord doth for two reafons.

Firft, in regard of his truth, he cannot be corrupted. And therefore as men are indeed, fo he blef. feth or punifheth them 5 and although men may be deceived, yet he cannot; Forheknoweththetvajof the righteous, and the way of the wicked fbatlperijh, Pfd. 1. 6.

Secondly, in regard of his glory : I will honour them th.it honour mee, faith the Lord: If thofe that dishonour God fhould bee honoured ; or if thofe that honour God, (hould be difhonoured, it would j be an impeachment to his honour; but God is tender over his honour, and therefore by no meanes will he fuffer it fo to be.

The fecond Reafon is drawne from the men themfelves 5 ordinarily men will bee like them felves: Feigned things quickly returne into their owne nature $ if gocd mettle be covered over with

bad,

bad, the bad willfoone weareaway, andrhegood will appearej and on the contrary fide, if bad mettle bee covered with good, the good will foone weare away, and the bad will be feene; fo a godly man may have lome flips, but at the laft it will ap-peare what he is $ and an hypocrite may have many a good fit, yet fooner or later he will fhew him-felfe to be like himfelfe.

The third reafon is taken from other men; atthe end envie ceafeth, and then their conferences that before did butwhifper, fliall now fpeake aloud in their eares, that they have beene good men: on the otherfide,. for wicked men, it may be they have beene great men, and fo they dare not fpeake as they thought, but then feare fliall be removed, and then they fliall ufe libertie of fpeech : for why are wicked men well fpoken of in this life < but onely becaufe that men dare not fpeake their minds * but then, when both envie and feare fliall be removed, then fliall Paul be iW 3 and ludds fliall be ludas.

Now the Vfes are thefe three.

Firft, If mens names fliall be according to their' hearts in their lifetimes, then take heed that thou keepe not an evill heart in fecret ; for God who fees thy finnes in fecret, will reward thee openly • God fees thy fecret prophanenefle,thy fecret cove-toufneffe ; furely without thou doeft fpeedily a-mend, God in the end will give thee a name accor. dingly: on the contrary, artthou fecretly upright, holy,&c i God certainly who feeth it, will in the end plentifully reward thee s for if wee have not

C credit

Reaf. 3,

Ffe

1.

Matth, 6. 4,

Gen, 4,i f,

Vft 2

credit with God, furely all glofles and fhifts will doe no good : fo that this is true both as well for the evill as the good. Let every man therefore looke to his owne confciencc, and fee how the cafe ftandeth with him. Art thou an hypocrite K God will even fet a brand upon thee, as he did upon Cain, which fliall never be fcparated from thee, no more than the (hadow from the body ; thou (hale never have a good name with men $ yea, and rather than thy wickednefle (ball be hidden, the very birds of the ayre (hall difclofe it; and although it may be thou thinkeft that thy power or authority wil fliield thee from ill report, yet I tell thee thy expectation will much be fruftrated.

Secondly, This fliould teach us daily to renew o \% repentance for our fins j for although it may be our fins be remitted, yet unlefle we doe daily by repentance cleanfeour hearts,God at the length will bring us to (hame j and as lofefhs brethren,who becaufe they did not repent them of their finnea-gainft their brother, were many yeeres after grieved and troubled fot thefame. Therefore as you love your names, by daily repentance make up the breaches of your heart and life * for thus did the Prophet D*vid% Who would ever in the leaft manner have imagined that he, after his great finnes of murder and adultery, would have recovered his name , yet becaufe that heeunfeinedly, evenfrom the bottom of his heart repented, behold at the lad he recovers againe his name, and in the efid di-eth both full of riches and honours, So likewife

lob

lob, though he was in his life time very impatient, yet becaufe that he repented him of it truly, after-ward he is honoured for his patience 5 and hence is k that Saint lames {mh^Remember the patience of lob. A good name cannot but muft follow grace and vcrtue ; no lefle than a fweet fmell will needes follow flowers and fweet oyntmencs. If then thou haft committed any finne either in fecret or openly, wilt thou have thy good name recovered before thou dye i bee fure to make thy heart fure by repentance.

Thirdly, Let notgoodmenbedifcouragedfor evill reports that they may here have for a time, nor let not evill men be encouraged for the good reports for a time they may have; for at the laft all evill reports that are caft on the godly fhallvanifh away, and all tbegood report that the wicked have had (hall quite forfake them, and every one then (hall plainely appeare what he is: the reafon of this is, becaufe the reports of the wicked have no fure rooting. Indeedc certaine it is, that the godly often have an ill name, yet moft fure is it, that at the laft God will make their goodnefle to breake forth as the Sunne when it hath becne long darkened. Yet here muft bee one caution prcmifed, that our hearts be fubftantially good. I deny not but a man may have fome blemiflies, but we muft daily labour to kecpe our hearts unfpotted of the world: We muft behave our felvesblamelefly, but how c not by flopping the mouthes of men ; but wc muft keepe our felves unfpotted of the world, and arme

C 2 our

lames f<

rft 3

Simile*

Dotf.2.

i Chro.ai. J

Iudas Repentance.

V«fc 8.

sMatth. 16 ii, Iohn 6.70.

our felves againft it, by abftaining from finne.

If paper be well oyled, caft inkeuponit, and it willfoone retuvnc off againe, bfctific be not oyled it will ftayon 5 foif our hearts be well oyled a-gainft the world, by our innocent carriage, then if they have ill reports caft upon them, they will not remaine, but off againe prefehtly; and fo againe on the contrary fide. And thus much for the firft part of my Text.

2. The time [Whenhefatvhewas condemned.'} Hence learne againe, That finnes are commonly covered andglojfes put upon them untillthey be committed^ but after they be com' mittedthey feemt mojl vile and odious m

This is plaine here in ludas, before he committed this finne it feemed a matter of nothing unto him, but after behold how hainous it is. Sathan herein is very ready to deceive us, as wc may fee in many examples. Thus dele he with David when he went to number the people, when loab reprefen-ted the finne to him well enough, yet it feemed nothing to him, but he muft needs have it done, then afterwards fee how hainous it was to him, info', much thatit made him c v y >ur, faying,/ have done exceeding fooli/hly. ttai fhould we trace the whole Bible, we can finders be rter example than this of ludas $ Chrift had giv< n him fo manie warnings, faying, Oneofyou-fball betray me: And againe,/ have chofentwelve, and behold one of yon is a DiveU. And a __„ gaine,

! 3

gaine. It were better for that man, by whom the Sonne of man frail be betrayed, that he had never been borne: yet all thil would not ferve, but thelufterof the thirty /liver peeces hadfo blindedhis eyes, that he could not fee.

Now for the reafons.

The firftreafon is taken from a mans felfe $ our hifts within us are fo ftrong, that wee cannot fee the finne 5 as was that in Cain: for the properties of thefe lufts are to caft a mift before our eyes, and to blind-fold us thereby. As when a man doth any thing in his anger, while his anger lafts,hc thinketh that he dpthit with reafon,but afterwardshe judg-eth hitfrfelfe for it, and confiders the thing as it is in it felfe 5 fbit is when a man is blinded with his lufts, he goes on in finj feritenimjudicium^cumres Uanfitineffettum.

The fecondrcafonisfromthe Divell, who covers our fins before they are committed with fome bakes 5 for hee knowes no fifh will bite at a bare hooke: fo fin at the firft is covered with profit,plea-fures,&c.prelfe helaboureth tominfe it with di-ft indtions, but when its committed, then he fets it forth in its owne proper colours. I The third reafon is from God himfelfe, who giveth men up oftentimes in his juft judgement,; and rhen ufe all the perfwafions and reafons in the world.and you cannot move them from it: hence is itthatrheApoftlefpeakes>^w.i.28.^^jf^4r-ded net t$ bow God, fo God gave them over to a repro* kae fenfe y that they were not Me to difcerne of the

C 3 truth.

Marke 14**1*

Re of. I.

RCdf. 2.

1

Reaf. 3,

Rom.x.a8,

I u d a s yfypentance*

truth : which is a metaphor taken fromatouch-ftone, which is able to difccrne bet weene true gold and falfc ; but when the vertue of this touch-ftone is taken away, then it cannot difcerne ; fo in like manner, when as God fhall give a man up to commit fin, and take away his right miade, hee cannot difcerne evtfl from good,no more than a blind man can judge of colours 5 yea, and he is no ftronger to refill any tentacion, than Samffon was when his haire was cut off, to refift his enemies.

Indeed I deny not but that God may fometimes for fin, leave good men to themfelves $ thus God dealt with Ezekias, 2 Chron. 32.31. whobecaufe he had fhewed the Embaffadours of the Prince of Baby lot all his furniture,it is faid God left him to him-fclfe.

And this is done for thefe two Reafons: RtapH*» Firft, becaufe God is willing to it for his owne

glory.

Seeondly,beeaufe by thistheir conferences come to be awakened, and begins to ring a loud peale in their eares.

But here we muft know, that there is a great difference betweene Gods leaving of wicked men to themfelves, and good men to themfelves

For firft, for wicked men, their confeience is a-wakened, but not foundly untill the day of death, although they may have fomeremorfe and forrow before. But commonly God awskesagoodman fooner. The finnes of a good man are either le(T. 1 or greater $ if kffer, hee is fooner awakened 5 if greater,

ii

greater, heis awaked with greater difficulty 5 for a grofle finne is alway es moft dangerous 5 this yee may fee plainly in David, when he had cut off the lap of Sauls garment, hee quickly perceived his finne 5 but when he had committed the foule finne of a dultery,hc was more a great deale infenfible of that.

The reafon why wee arefo infenfible in groffe finne is this, becaufe when a godly man commits hut a little iinne, for all that his heart ftili remaines in good temper 5 but when hee commits a great finne, then its all out of order, and cannot perceive it fo foone. Evenas a man, if he hath a great blow on the head with a ftaffe, he is lefTe fenfible than if he had a little fcratch or rench 5 fo is it with Gods children in committing o£ finne. Now the Vfe is this :

Seeing that this is the Divels craftineffe, firftto cover finnes before they be committed, let us then when we are affaulted with any tcntation,take heedj let u snot beleeve that that finne is little, but rather let us demurre and confider a little the matter 5 If thou haft any good motions in thee, execute them fpeedily ; but if thou arc tempted to wickedneffe ftay a while, and confider a while. Its the note of a foole to goe on heregardeth not whither • but its the figne of a wife man, to fee a danger a t arre off, and efcape it. Confider what will follow thy fin. At the nrft Iudas thought that thirty peeces of fil-ver would have madeamends for all, but after he was condemned, he repented for his former folly.

Rttfon.

Simile.

Vfe>

.

\6

I u d a s Tfypentancei

Gen. ;.i«

iCorin. 10.

Gen. 3 a. p.

ly. If b lore we finne we could but fcele the fe> quences, we would never commit ic 5 if wt could but fee the blindneffe of minde, the horrour of conference, the hardnefle of heart that will infepara-bly follow them, we would certainely (hi:n themj for is any man fo mad as to thinkethaC if a man felt the forfeit firft, before he eat the fweet meat, that he would then eat it i no furely : fo could we but fee the punifhment now that will follow a little pleafure, furely wee would rejeft all the pleafure.

Let us therefore bee fo wife for to looks to the baits that the divell cafts before us,f or he is cunning and fubtill, and its good for us to thinkc fo.

We ufually labour and ftriveagainftevill company, to abftaine from them $ why fliould we then meddle with the divell, or be in his company i E* vdh was drawne to finne through conference with him, although it may be at the firft (he intended it not. Gaze not at all upon thefe baits of Sathan. And if he doe prefie fore upon you, confidertheconfe-I quents that will certainly follow, and fay as lezahl faid (though after another manner ) had Zimri peace, who flew his matter ? If he tempt thee to lying, then fay, had Ananias and J4f/>Mvi peace, who lyed to the Lord f If he tempteth you toother finnes, looke what the Scripture faith againft fuch finnes 5 as if he inticethee to commit fornication, remember that of the Apoftle,Ow**tf notfewictfi-on y asfomc dtd>wherof dyed three and twenty thouftnds: or fay thus, had Oftart peace, who finned in thus doing?

'?

iog. Doch heinticetheetodrunkennefle, fay with thy felfe, had 2ijbdl peace, who died not for his churliflincfle, butforhisdrunkennefTe ; fo for any fia in gcneralljdoch he intice thee to it, looke to the plaine words of the Scripture $ for there is no fin without bittemeffe.

But now to ttie intent we may the better be able to avoide his baits, let us confider the deceits.and glofles which he ufcthto put before us: which are thefe.

His firft deceit is, that he feldome tempts one to the committing of one of the left fins,but he promi-feth cither pront,pleafure, or fome reward.

Now to this I anfwer,firtt, Here confider % ifthou doeft not deprive thy felfc of a greater pleafure, e-ven of the pleafure of a good con(cieace,furely that will bring more joy and comfort than any earthly thing can,yea,and at the laft,morc advantage in outward things than fin.

Sccondly,when he tels thee of his profit and pleafure,-tell him that he cannot be as good as his word, for thepleafures of fin are but for a feafon, and in the midft of thefe pleafurcs there is griefe. Now there is a double mifcryan every fin: Firft, that which is inherent, which is the fin it felfe. The minde can nevertake contentment till it have the proper objed j and every thing taketh pleafure when it is as it (hould be, other wife it doth not, but as a legge or an arme being out of joynt, is full of paine and griefe 5 fo when the mind and faculties thereof are diftra&ed, they wete as it!

D were!

Satans deceits, I.

Anfiv*

i*4nfw,2.

H

Iudas Repentance.

2 Deceit.

uinfw*

were out of joync, and full of griefe. The pleafures of the wicked have forrow with them, but the for* rowes of the godly have joy.

Secondly, as to good adtions there is pleafure adjoyned,fo there are alfo fome wils which follow every fitme. Sathan he prefents before our eyes faire pleafures, when he tempts us to hainous fins; but he never (hewes us the paine and griefe that will follow. Thus didtie faith our Saviour, when he tempted him, (hewing him all the kingdomes of the world, and theglory of them; but never did he (hew him the griefe. Thus likewife did he when he tempted the Ifraclites,(hewing them their flefli-pots iti Egypt, and their onions, &c. but he never (hewed them the grievous paine and fervitude that there in making brickes they did under-goe.

His fecond deceipt is this 5 he tels us,that though we finne,yet we may efcape and goe to heaven not-withftanding.

Iaafwer: Doc but remember what God faith to this temptation, Deut.zp* 19. when he (halthem the words oft bis curfe y ifheejhallblefle himfelfein his heart, ftying) 1 flail have peace, although Iwaike decor ding to the ffubbornenejfe of mine owne heart, quafi dixit, though I commit fuch and fuch finnes, yet notwithstanding I (hall goe to heaven, butmarke what God faith)I will not bemercifnUunto that man, but my wrath andrmyjealoujiejhafijmoake again/} him, every curfe that is written in this boekejhau light upon him,and hi* name [hall be rotted out fa, t under heaven .

So

15

So Bfa* 28*12* IwtfdtfanuSyour covenant. And jour agreement wit b heNJhaU not Jland, quafi dixit, when a man thinkes he fliail efcape hell, and goe to heaven, thoigh he commie fin, he doth, as it were, make a covenant with hell,but God faith that cove nant (hall not ftand. So Mfa. 44.11 .VeJiruHionJhall comefuddenly on them> and they (hall not know the morning thereof. Indeed, perhaps they fay,we will repent in the meanetime 5 but I wi(h them feripufly to confidcr the fore-named places.

Thirdly, the Divelltelsus,that though we commit fin, yet we may leave it when we will.

But for the anfwer of this $ know, itisamecre delufion $ for can a black-moorechange his skinne, /*r.i3.23 ? Suppofeablack-moQre (hould be warned to come before a Prince with a fake skin, and have a weekes fpace to prepare hicofelfe, and de-ferre it untill thelaftday, thinking he could cfoe it foone enough 5 would he not be accounted a foolc? yet a black- more fhalljooncr change his skin, than a wicked man depart from his evill way. Sin is like to fkkneffe,it weakens the ftrcngth of the mind, of the judgmcfir, and affe&ions, and takes away all our purpofes wbkh we had at the firft.

If a man that is fickecan keepe his ftrength, theo may a man that lives in finne keepe his, and rouze himfelfe up by repentance at his pleafure 3 but it is not fo> its God onely that giveth repentance, now theipirit bloweth where it lufteth.lfyou fay,I wil be forrowfull, forfake my finnes, and repent when fickeneflecomes, this will hardly prove truerepen-

D 2 tance,,

3 Deceit. Anfa*

Iudas Repentance.

tance, for ludas did fo. This repentance mod commonly rifcth from felfe-Iove ; every creature lo-veth his owne fafety 5 fo at death a man is willing to leave finne,but this comes from nature and felfe-love, becaufe he would not goe to hell, andmoft commonly thefe mefyif it pleafe God that ever they recover out of their fickneffes, they fall into the fame courfes againe.

4 Deceit. Fourthly,He will excufe our finne by fome ver-tucs wherewith he hath-affinity 1 ht will put on us p*#:ata vitia, thofc vices that have fome neereneffe to vertue.

Anfv. I anfwer: howfoever the Divell may ufe fuch

diftin&ions to helpe out his baits to fin for a time, yet in the time of trouble they will not hold out, but appcare as they are indeed.

5 Vecelu Fifthly, He makes men beleeve their nature is prone to it, and they cannot leave it. If I were as fuch and fuch men are,indeed I could abftaine, but my nature is fuch that it will not fuffer me.

An[*. I anfwer : Thou muft know that this doth not

excufe but aggravate thy finne ; if thy nature be prone to any finne, know, that the finne is much more grievous: we loathe a toade becaufe of the venomous nature of it $ fo God loarbcth our nature, becaufe its finfull. As a drunken man that mur-thers another commits a double finne, one ofdrun-kennefle, another of tnurther, which comes from drunkenneffe 5 fa, if our nature be prone to any fin which we commit, its a double finne*, firft, in that itisnaturall to usand original!; fecondly, that we

com-

-

17

commit thereby originall tranfgreffiom. We had, you know, a part in Adams finne by propagation $ now if we have a hand in it our felves by our ftrong inclinations thereunto, wee our felves are caufes thereof: likewife let us not therefore goe about to excufe our felves with this, that becaufe I am of an other temper than another man, I may take more liberty,and God will beare with us hereinjfor God cettainely will beare with us the lefTe.

Sixthly, He will turne away thy thoughts from the finne, and fatten them onfomething elfej fo ludas, his eye at the firft was fattened on the thirty peeccs of filver, but afterwards hee thought of his finne.

For .this I commend unto you Davids pra&ice, I c$nfidered my wayes, and turned my fecte unto thy u-Jimmies. So looke thou firft upon thy finne before thou commit if,and labour tofee his cunning there* If David had ferioufly looked on the finne of

in.

adultery before he had committed it, he would ne ver have done it 5 hence is it that the Wife man counefellth us, Prov. 4. laft. Pender thy way es a-right, &C. And this is commonly the greateft deceit of ail.

Seventhly, He labours to draw men on to finne ,by degrees, by a little and a little \ he never aggravates the fin at the firft, but extenuates it.

I anfwer : when water hath gotten a littlepaf-fage, it will foone make a great breach 3 one little wedge makes way for a greater: fo it may be a man commits but a little finne at the firft, but after ward

D 3 the

6. Deceit.

Anftv.

Pfalme ii£.

7. Deceit. Anfol

Iuda s Ifypentancei

Dttlr.

the Divell drawes him ro commit greater. A man that commits fin is as one in a quick fand, who finks deeper and deeper: or as a little fparkc that kindles -agreac fire. Seeing therefore the cafe ftandcth thus, wc ought to refiit the beginnings of fin, and give peremptory deniall to the firft temptation. And thus much for this point.

N ow folioweth the third point, viz. the repentance ofludas in thefe words, He repeated himfelfe> &c. which repentance of his confifteth of three parts.

i. HisteRituuot\>be fought 4ga?#e,&c.

2 . His confcflion, / htvefinaed, &c

3. He was forrowfull.

From which repentance of his learnc this Do-l drine.

Tbdt thesis a falfe repe*Unce>ctnfefi$n andreftitutun that is very Itke the true repetfanee, cdnfefimand refiitution^ AndcAn hardly be drfeerned.

This repentance 5 conf effion and refthution which ludas made,was not true,yet it was very like to true. Such was that of Saul, Ahtb, and the reft. Such is the repentance of many at this day, whoinfome good mood, or fomc affli&ions feeme to repent 5 but this repentance breakes as bubbles, and vanifh-eth as the lightning in the ay re. This repentance is falfe, yet fo like the true 5 that the difference be-tweene them is very hard to difcerne, although in themfclves they differ much 3 as true gold and counterfeit

i?

terfeit arc hard to be difcerncd afunder by us, al-though in thcmfcWes there is a broad difference, as much as bet weene gold and copper.

This falfe repentance may goe farre,

i. If we confider the fubftance of it.

z. If we confider the concomitants.

Firft, if we confider the fubftance, it may goe farre, for,

i. He may ferioufly confider his wayes.

i\ He may have a kinde of forrow for his fins,

3. He may fue for pardons for his fins, as doe many hypocrites.

4. He may defire faith andrepentancejas-F/vw* cisSpira did*

But here we mud know that there is a twofold defire of faith and repentance.

Firft, fromafelfe-love, not out of a love to the graces, but feareof hell: and this may be in falfe repentance.

Secondly,From a love to the graces,having fen-fibly tafted them 5 this defire is grace.

j. There may be an amendment for a time, as did S4ul an d Pharaoh*

d. Hi may come to that paffe, that if the finne were tobe committed againe, he would not doe it for all the world, as ladas.

Secondly, True repentance and falfe are very like in refpeft of their concomitants*

1. This falfe repentance may caufearemorfc, yea it may bring forth teares 3 as we may fee in Saul, 1 Sam. 24* 17. be liftuf his vcjceandweft.

j.This

Iudas fypentance. i

2. This falfe repentance maycaufc confctfion, freely and fully, as did Phdraob, Exod.g.ij.xzking (hame to himfelfc, and afcribing glory to God : thus did SahI, i Sam.%6.2i .he confeffed that he Ijad finned exceedingly,fo that one would have thought that ithadbeenetrue*

3. It may caufe them to faft and pray for pardon, asdidcxfA^, i Kings 21.27, but it was not in truth, but oncly in the time of his mifery.

4. They may come to Reftitution, as I*d& I did- r

5. They may bring forth fome fruits of a-mendment of life 5 fo that very farre this falfe Repentance may goe 5 as the fecond and third ground*

And now behold true Repentance in fubftance and concomitants 5 what can you finde more in it ? hence it is that fo many are deceived with falfe repentance, which is fo like the true 5 but bring them to the touch-ftone, and you (hall finde a broad difference betweene them, as after you (hall fee.

Now the Reafons of this Point are taken from the falfe grounds from whence repentance somes, which are thefe :

1. It comes from felfe-love; when finne proves hurcfull, and the hurt is neere at hand, then ic may worke, but all out of felfeiove. An hypocrite when heefindesfireinthefinne, hcethrowesita-

1

way, but when onec the fire is out of thexoale, hee will play with it, andfooleshimfelfe, hee

feares

» i

feares onely the fire, notthefoulenefTeof fin j he hates the fling, not the fin.

2. This repentance comes from the common gifts of the holy Ghoft, which a carnall man may have 5 as,

Firft, Hee may difapprove the fouleneffe of finne.

Secondly, Hee may hate the uglinefle thereof

But here we muft know that the light of nature is extinguished in fome more than in others % as no doubt but that it was rife in ludas. When fins rightly are propounded to us, far we may goe in falf e repentance.

Thirdly, their repentance comes from the beau* ty, fweetnefle, and excellency a carnall man may finde in Gods wayes, which may make him amend and turnc unto God for awhile $ as in the time of Uhn Baptift, they confeflfed and turned to him ( but it was but for a while 5) the reafbn was, be-caufe he was a burning and a Alining light, and they rejoyced in his light. So the fecond ground found a iweetnefTe in the Word, and left all, but yet returned, as 2 Pet* 2. latter end- Some in the excellency of Preaching may fee fweetnefle, and rejoyce a while, but yet; retume againe to their finnes.

Fourthly, Their repentance may raife from a good Family, company, or Miniftry : Thus /*-

' , (2 Chnn 23. ^gocid, while lth$*M lived,which

eemes to be thirty yeeres 5 fo Fzzia, 2 cbron<%6*

E was

lfec

I.

3-

|r/i i.

Iudas Repentance.

was good allthedayesof Zacharia • fo many are good, while they are under carefull Governours, and in good company 5 fo long as good meanes Lift they will be good. I cannot compare fuch men better than to the Swine,which whileft they are in faire meddowes keepe themfelvescleane (w ch is no thank-to them, but the placed but as foone as they come to the mire they tumble in it 5 fo will thefe men, fo foone as opportunity is given them.

2. So likewife confeffion may arife fromfalfe grounds*

Firft, from paffion, being in good moods, they confeflefometimes,nototherwaies 5 but found humiliation, as * fping, makes us alwayes ready to confefle.

Secondly, From fome evident difcovery of his fins 5 when the light lliines fo in his eyes,that he cannot but confefle 5 as Saul when he evidently faw Da* vids kindneffe, could not but confcffe.

Thirdly, From fome extorting caufe 5 as here did I*da4 9 when God and*hisconfcienceprefthim to it • fo did Pbamb when he was under the racke.

Thirdly > ReftiWtion may aUb arife from falfe grounds*

There was a great difference betweene the refti-tution of Judas and Ztchetu, ludtt was ficke and oppreft with his filverpeeces, as a man of meatein his ftomacke ; therefore no wonder though hee would be rid thereof 5 but ZAchtus did it ciofl: willingly and freely.

This fheweth unto us the vanity of the Popifli J

doftrine,'

Fudas Repentance,

23

do<5trine, which makes bur three pares of Repentance, Confeffion,Contritio^Saasfa&ion 5 all thefe had ludm % yet who can fay he truly repented 5 on: may doe all that they fay, yet be damned.

Let men then looke to themfelves that have not gone as farre as Iudas^ namely, have noc repentc d, confcfTcd, and reftored 5 for though th«£ bee in falfe repentance, yet are they in true alfo $ onely in falfe therearethele onely, in true there is rhefe and more alfo: for as the guilt in counterfeit gold( which makes it like the true) is good; fo the fault is, that it is not throughout, fuchastheoutfideis $ fo thefe things in falfe repentance are good, the fault is, that their grounds are not good alfo.

And againe, they which havegone as farre as Ife das, and feeme to have repented^let them try themfelves, and take heed they be not deceived.

Now there are two things that hinder us from judging aright of our eftate.

1. Vnwillingneffetofearch.

2. Vnabilityto judge.

Firft, VnwillingneflTe to fcarch, and the caufes of that are thefe:

Firft becaufe they have beetle long fure, and o-thers fo judge of them, and therefore now they are loath to call into queflion their eftate : Butletfuch know, that nothing can eftablifh their ftatemorej for either yout repentance was found, and then the more comfort unto you if you fearch, or elfe it was not found, and then the fooner you difcover the fulfenefTe thereof, the fooner you may amend it.

E 2 2 It

rfe%

H

Iudas lfypentance*

I0„

MI

2. It is bccaufc they are unwilling to make their hearts fully found 5 they would not be perfeft 5 they will have lome finne to dally with: but this is great folly in men, for want of one fteppe more to miffe heavcn,and to make fhipwracke in the haven oftheir happineflc.

Secondly, inability in judging, not being able to judge whether wee have trucly repented or not.

To helpe this $ confider whether your repentance arife from a naturall confeience, or an heart truely j changed, for that is all in all. If your heart bee changed $ and from that, and not from a naturall confeience enlightned, arifeth your repentance $ but this is hardeft of all to know. You mayknowittwowaies. 1 .By the inward differences. 2. By the outward effe&s. Firft, by the inward differences, and they are five:

Firft, if it come from an heart truely changed, thou fcalt findethy fclfe doing all holy duties with a naturall inclination's the fire to afcend; although thou meeteft with many impediments, yet never leaveft driving, but inwardly dclighteft in Gods law. A naturall confeience may do much, but never make us inwardly from the bent of the heart to will good $ now in fpirituall things, its more to will then to doe; as Saint Paul would have the C$ rinthkm not onely to doe,but alfo to will. Hence is it that < X{thtmiah defires the Lord to hearethe prayers

" " I . -

Iuda? Repentance.

*5

prayers of them that did defire to feare him : This is the very Chara<5terof a Saint 5 The nanrall confidence, if there were no hell, would finne, love it, and ufe it ; but inwardly to defire holineffe for it felfe is an infallible fignc 5 fo that were there no heaven nor hell, yet he would choofe holineffe, and could doe no otherwife, when it is his meat and drinke (as our Saviour fpeakcth) to doe Gods will. Now a man foundly an hungry, will eate though not hired 5 fowouldhedoetheworkesofholinefle though there were no reward. If you have this dif-pofition, fure I am you have truly repented 5 if you have not, feare, and labour after it.

Secondly, the naturali confeience tells us this fliould bee done, urgeth it,and blames if it bee not done 5 and hence arifeth hearty refolution and pur-pofes, but it never enables to doe it, therefore hee never performes what hee purpofeth; but a heart truly changed enables us to doe it * As Paul faith,/ cwd$c all things thrwgh Chrifi ; not fome, but all 5 whereas the naturali man cannot but finne, becaufe (as Saint Peter fayes} the will is not ftirred nor changed 5 therefore although much may be done, yet irwilldowneagaine 5 asaftone, if not changed into fire, though it be lifted up,yet h will fall downe againe: How the naturali confeknee cannot change the will, therefore cannot he refift finne $ but the true Convert can fay, he can be chaft, he can refift lufts, and the lite ; the other fay (and fay truly) they cannot but finne, for the naturali confeience cannot change, and therefore they grow weary of

%6

Iudas ^Repentance, j

it,hecaule it is not nacurall ; it they wtre truly changed, they would doe it with eafe.

Thirdly, the naturall confeience can goe no further than it's enlightned j ic may approve formall civill living, and holinelfe in the generall, but it cannot fo approve of holinefle in the particular, that the ftri&er any man is, the more they approve him, and defire to be like him : Amantiulyfpiri-tuall is burthenfome to a natural confeience, though never fo much enlightned $ the high degrees of ho-UnelTe dej make him diftate him. Wherefore canft not thou delight in them that are good i thou haft care to feare.

Fourthly, the naturall confeience may make a man abftaine from many finnes, but hec abftaines from none out of a deteftation and hatred of them: he may indeed hate a morall vice, becaufche may have a morallvertue contrary to it 5 but he cannot hate finne,fornothingiscontrary toiinnebut grace, which he hath not: If therefore you abftaine from finne out of a hatred to it, it's certains you are changed • elfe though you abftaine, it's but from a naturall confeience. Mefes and Z^abftainedfrom uncleannefte,fo that they wept and were vexed^hat was a figne of change 5 elfeabftaine never fo much, it's nottrucgrace. But if thou hatcftic becaufe it's fin, and hateft all fin both fmali and great,, it's cer-taine thou art changed.

Fifthly, the naturall confeience may make us* love fome good men, and God alfo with a naturall love, becaufe he giveth them fome good blef- fings*

*7

fings 5 and may re joy ce in God with fomc flaflhcs of joy , as, #<?£. 6. But to love God in his Attributes wit h the love of delight and conjugall love, to love him becaufe he is holy, juft, &c this an heart unchanged cannot doe 5 and the rcafon is,becaufc that all love of delight arifeth from fimilitude $ and none thus love God, which are not changed, and fo like him.

But you may fay, How can I know this love of God? ..

I anfwer, It's eafie enough to be knowne. For,

He that loves God, keeps his Commandements. 2. The Commandemencs of God are not buithen-fome untohini* But befides this,youmay knowin your heart whether you love him or no, as you can tell if you love a friend, for then your heart will be toward him, you will delight in him • If thefe fignes be not in you,y ou may juftly doubt that your repen. taxice is no more than the repentance oUudat was.

a. But now becaufe thefe inward effe£s of found repentance arc hard to bee difcerned, wee will now confider the outward effe&s of true repentance, which are fonre-

Firft, Conftancy strue repentance hold's out, all falfe repentance isinconftant; for it arifeth from-paffion which is ever inconftanf, and therefore the repentance comming from it, muft needs be incon-ftant ; whetheritbefromfeare or from novelty of holine(Te,or perfwafion, or company, or fome fud-denjoy, whatever itbe (not being a true change). it ceafeth, as heatethat rifitig from rubbing goes

<mnp*

away

Anfw.

■ I II fc I

Iudas Repentance*

Qb]t£t. An(w.

away when the rubbing is ended 5 but it would continue if it arofe from a foulc giving life to the body. Indeed I confeffe fome paflion may ftay longer then other 3 as UA(h % Amz,k>but when once IcMdda dye$, they will ceafe.

Secondly, an evennes & uniformity in their lives; counterfeits cannot ever be the fame, but the godly are ftill the fame, in all courfesand places: Indeed they may be often uneven from the fuddenneffe of the occafion, as the newneffe of the ayre in the new I Country, may make one ficke, butitkilsnotj foa godly man, in what place or time foevcr, remaines the fame,though he get difadvantage by it 5 as a fheep falling into a ditch may be fouled,but is a (heep ftil; but the wicked is cleane another man 5 hee cafts off the paflion of goodnefie,and is cleane changed 5 but the godly man cannot caft off his nature 3 bocaufe he is borne of God, therefore cannot fin jthat is, in the manner ' he did before.

Thirdly, generality of obedience $ the hypocrite ever rowles lome fweet morfell unaer his tongue, and fodoth fomething wherein he fevoureth him-felfebut the godly man laves all fins.

But you will fay, the godly alfo have fome beloved fin,and fome infirmities to w cb they are inclined. I anfwer: there is a great difference betweene the hypocrite andthegodiy man jfor an hypocrite pur-pofely keepeth fome roome for his fin^ but the godly man defires tobereproved,and will willingly fuf-fer admonition, and defires no exempt place for his deereft fins, but would thorowly berried.

But

J

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But you wilUurther obje^ that godly men both' have and doe often relapie ?

1 anfwer: he differs much from the wicked $ for, i The godly man drives againftthat.finncmofl:

to which ;he is. moft inclined, by ufing all meanes a-gainft it, and fliunniug all the occafions thereof, which the wicked man doth not.

2 Although the godly man relapfe, yet he never comes to allow himfelfe in that fin:the wicked,find-ing fin pleafing, fits downe and followes it: as SauI % who purpofed not to perfecute David 7 but finding; it. pleafing to his luft,continued therein. Pharatk for a time would let the people.of/jrw/goe,but after* ward for his pleafure flayed them.

3 They differ intheiflfue 5 the godly man getsthe vi&ory over his fin ? but fin gets the yi&ory over the wicked man*

4 Hypocritical! repetttaitcc is violent and earneft at the firft,& flack afterwards; but truegrace grows | more and more: falfc^is like a landrflood, great on a fudden,hut quickly dried up againe,but in true grace it's as m a namrall hirth 3 the begiaing is fmall,buc it growes ftronger and ifhonger; hypoGrites are hoi at the firftybutquickiy gtowacoofc*rI deny not but: that a godly man may abate of his ftreogth of grace as a childe may fall ficke and abate of his ftrength and beauty3 but'it's.bait.afijckneffcjand-commonly after it they (hoot up the more:fo thegodfy, though for a while they may be ficke, yet after-ward they grow in grace the more for that ficknefTe. The motion of the wicked is violent,

F fwi'fieft

Iudas ^pentance.

j fwifccft at the firft, but flacke afterward s but thej motion of the godly is naturall, floweft at the firft,! but after it's fwifter and fwifcer.

2. Having already fhewen the difference be-tweene true and falfe repentance, I will now fhew the difference bet weene true and falfe confeflion.

True Confeffion is an infallible figne of grace $ many thinkeit an eafie matter,butto confeffe aright is a very hard thing: Many confeffe for fome by-ends,or fome extorting caufe 5 but true Confeffion hath thefe three properties.

Firft, it's particular 5 it confeffeth theleaftand fecreteft corruption in the heart * y andnotoncly groffefins : But the hypocrite, although hee may confefle fome groffe finnes, yet never comes to full particular Confeffion.

Secondly true Confeffion is conftant, but falfe ! is onely in fome good mood, or in fome affli#ion, as Gckneffe, &c

Thirdly, true Confeffion arifcth from a good ground 5 namely, a bafe conceit of ourfelves, a true fliame, and an earneft defire onely to glorifie God, with a fulipurpofc wholly to debafe them-felves, and a perfe& tefoktion to forfake the finne hee confeffeth, tfhich the wicked never doe.

3 . Restitution that is true and right, differs from falfe.

I Becaufe hypocritlcall reftitutioa is in neceffity } when hee cannot helpc it, but it's a burden to him, j then hee cafts it away as a dogge doth his vomit,

when

^

3*

when he is ficke by itj thus W^reftored jbut when we care for if, and it's pleafing to us, then to reftore itisafigneofgrace 5 thus did 24ffo/^chearefuily, when hee might have kept it. The hypocrite re-ftores as the Merchant that cafteth his goods into the Sea, unwillingly j yet will rather lofe them than his life.

Thus have weefeene that thereisafalfe repentance, confeffion, and reftitution, much like to the true, and how they differ.

Then feeing there is fuch fimiiitude betweenc falfe repentance and true, this fliould teach us what to judge of fuch mens repentance which is onely in the time of ficknefle $ it's greatly to bee feared that it's even fuch as ludas his was, falfe and hypo-critical!, onely in fome mood.

LafUy, if this Repentance of Iudas was not true, what fliall wee thinke of them that have not gone fofarre as Iudas did, to repent, confcfTe, and reftore, furely this is the cafe of many now adayes I All thefe things that were in the repentance of iudas, are good and commendable in true repentance, but wee muft exceed it before wee can come at heaven j and therefore if they that doe not exceed it fhall never come there, what (hall become of thofethat comefarrefliortofit?

Next, marke thename Iudasnow gives Chrift; he calls him Innocent $ / have finned in betraying of innocent bUud. Whence lcarne,

That tho^e things which are good\ are apf roved to

F 2 mens

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\i Iudas Repentance.

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2 Cor. 41.

Mf.

mens confcunces , whether theymtl by **• ' iudti confeffech Chrift innocsnt now 5 thris put

Bt a new conceit of Chrift into his confeience, ; buc :i c'dnieiTc'what before he thought in his c*iGCtv>beie* But feme may fay, that rri any men that arc wor* thy Inftrumcnts of Gods glory, find envie and ha-, •fred-heifc 'imongft naen<f;

time before the mift will be expeHetffrctarbefcrre I their c§nfcienc<?s; and afterward, although their cohfciefcbes f$f a while may be tongue-tyed, yet thfey \jtflPepenly approve thehitob^gotxJ men, as

c Rrfrjbecatafe it'snotirithepo^erormento judge } as they will, but tlteymiift judge according to the light of cbnfrience that is in them, they cannot but fee wh t at ? s p?efented unto themby confeience : as, the'fiye being open cannot but fee what is (hewed tb ity-and it V fo natiirall to the confeience to fee *:h s for light is plit into the confeience even o;f wicked by God himfelfc: Hence is that 5 that the, Evangeliff' ; Saint/^ faye's, Uh, i. The light [himd "tn ddrkeneffe; Whereby light is meant the naturall light* of confeience, which although it makerh not men obedient to the truth, yet it maketh them to acknowledg the truth. Therefore Confidence by * the Schoolemen is called & Vicgin 3 becaufe it is not defiled by uatruths 3 but ever murmurs againft evill, and affents to .truth and good 5 it,may.bcopprefl Tomfwhat/b'-K cverfepfri't felfe^rcigftt in jitdgeJ

meptj

%

merit 3 therefore the falfe judgment of.thse wicked comes not from confcience, but fromiufb, which when they are gone (as in.death, or often before) I chep theyTpeake.the truth.. , I SecoD4yr'h £ ? au ^.Gqdw;llhavegloryfrom !rhe creatures that he hath made," sndthcy car j but ackno^ledg }t to be ri e e re-fore they wh |fi/*ne. JSgjp% thf ( I jiggi) they, tate

igoo.dneffe ? be^ufe they- ccL-nt ic not,good to fthem^yetmitfelfe^

fore the Divels Deleaving and.tren&blipg■■-comes from their conference.

This fliould teach ustothinke wellofthewayes

of, -.(5.9(1, although others fpeake ,agaiaft them >for

it is for fomefecret caufe, andinwaidly they doe

approve of them in their consciences while they

I live, and oft witnefle the fame at their deaths.

2 Be not difepuraged for any '.oppofitioniC? ha* tred that thou fhak.meet withall; what though they.hafe thee, yet they have that within them that will approve thee: Wee.cannot approve ourfelv.es to tjheir wils^affedlrons, or luftsjbut whether.they will or no^we may approve out felves to their conferences .Iris ther fore a bafenelfe when we labour to approve our felves-toanybydoingevili^the heft way is .to .approve ouriely^s to their conferences; and iakzPavids couvfe 5 t¥ho when MicMllatfkd it him for dancing before the Arke, ftyes, if phis he vile, lwiU be jet more vile 5 fo Jba/lI hehad.m.hemu/, of the Fipgjwj So likewise , 3 Art.-thau hated for. Religion i Labourjto exceed, inthat^foflwii

F 3 honouil

Ffei

GalatA

Do#r 6

■Rcdfw.

Iudas Repentance.

honour thee in their confcienccs j and it's better to approve thy felfc to their confidences, for they in-dure 5 than to their lulls, for they are vanilhing, and their good opinion of thee (hall vanifh. Hee that reproves, (hall finde more favour in the latter end,than he that flatters s becaufe he approves him-felfe to the confeieflce, this oncly to the lufts.

Now followes the carriage of the Elders towards iudas s they excufed themfelves, ( faying. What is that to us y Looke thou to it ? ) although they were the chiefeft Agents therein. Whence learnc this Do&rine,

That there is a marvellous aptne(fe in the nature of man^ to excufe a finne when hee hath committed it.

The Pharifes here were the men that moved and hired ludas to betray Chrift : Iudas was but the Inftrument they ufed ^ and they had purpofedto have put him to death, although Iudas had never betrayed him; yet they hyJVhat is that to us f Thus alfo Adam having done that that was dire&ly contrary to Gods Command, yet excufeth himfelfe. Thus did the Kings of Ifrael ; as \^4[ah^ when hee had committed an evident finne, he wouldnot acknowledge it 5 but when the Prophet comes to tell him of it, he falls a thrcatning of him. Thus alfo did Amaziah.

Firft, becaufe all finne after it's committed, leaves a blot in the minde, vvhkh is compared to a

(hadow,

V

I fludow, which darkens the minde, fo that it cannot j j fee : For that that the Apoftlcs {ayes of hatred,

I I 'Uhn 2. 9. that fuch anone as bates his brother>livtth j j in ddrkenejfe ; the lame may bee fayd of all other \

finnes.

Secondly, becaufe a&uall finnes increafethe paf-fion which at the firft made us commit it $ now the ftronger the paffions are, the more is the judgement I corrupted.

Thirdly, becaufe finne worketh on thofe facul-I ties which fhould judge, itweakeneth the judge-j ment, and is like ablowontheheadthattaketha-(way all fenfe.

Fourthly, becaufe a&uall finne grievth the holy I Ghoft, and makes him depart, aod it is hee onely J that convinceth us of finne 1 and therefore how I can we fee when hee is gone, that enlightneth us t j And when this holy Spirit is gone, then in comes the evill fpirit which puts into us falfc reafons, and fo we by them excufe our felves.

The Vfc is, firft therefore to let us take heed of declining from God,and falling into any finne, fee. ing it's fo difficult a thing to get out of it againe. What makes us to recover,but a fight of our finnes? Now falling into finne, blmdcth our eyes, wherefore it muft needs be very hard to recover. Seeing then it's fo hard to recover,take heed of firft falling into finne 5 for a man that is a little fallen into finne, is like a man ina quicke-fand, ready to finke deeper and deeper. Suppofe a man doth pollute Gods Sabbaths 5 at the firft there is forrow for it j afterward

Ffii.

I ud a s Repentance* \

rfii;

Vc8r,

w ard he beginnes to doe it more and more; but at, laft he doth it with delight. What is faid of unclean-nefTe, is true of all linnes; Prov.30.20. Shemfes her mouth $ i. e. excufcth: fo that although (he muft needs confeffe ic to be a finne, yet in that cafe fliee accountcth it none.

Secondly 3 ifthouattfallenintoany finneiremem-ber thy aptnefTe to excufe it,and labour to get out as foone as thou canft.

1 Remember what thy judgment was of that (iniie before thou felleftintoit 3 although now thou judge it frnall.'Thy judgment is like a glaffe; be fore it is crackt^it fhewes true 5 but after it is crackt, it reprefenteth things otherwife then they are. Thinke with thy felfe therefore how ill once thou rhoughteft that finne$and feeing thy owne judgement isblinded 3 helpe thy felfe with other holy mens judgements concerning that finne.

2 Labdiu to abftaine from the a&ing of that finne 3 and fo wilMight come in againeby a little and a little, and then thou wiltfeetheuglinefleof it ; for no man fees the uglinelTe of a finne* untill firft he comes out of kr

And how wecdmet'otheir Anfv What is that tousyloghthmton. From hence a-| gallic learne this Do&rine,'.

7hAt for the mjlpart j? the time efeHrextiemity, wet have leaft csrhfert from thofe which were our companions in evill.

InJUs \

ludas here comes to ttie High Priei were his companions in the betraying oi Chrift. but they give him poore comfort , What h*ve »u to dee with thatjeeke thou toit. Miferable comforcei $ to a man in his extremity.

Now theReafonsaittaken, firft, From Gods Iuftices it's juft with God, when men joyne againft him, to fct them one againft another. Thus he fet Abimikck and the men of Sechem one againft an-other: God fends an evill fpirit betwecnethemj he can make enemies to befreinas, andfreindsto be enemies. There are aboundance offuch examples ii^hyftories.

Secondly, from wans nature,which is apt to loye thetreafan, and hate the Tray tor: he hath a love to the luft, and fo may love the treafon • hechatha principle in him to hate the Tray tor.

Thirdly, from the nature of their loves it's for commodity or gaine, orfome by-end orother,and therefore when the commodity ceafeth,thatalfo ceafeth 5 yea, and often turne$tohatred> as Ammom love toTkmar&d.

This fliould teach us to take heedc how wee joyne with men todoeevili: It's better to joyne to their confeiences in doing well, for their confeiences will continue-, then to theidufts, for they will end, and then their loveto you will erxj alfq. Hence it's faid in rhePrpverfcyThat he that re-freveth, fyalljind nfmfavMintheepdthavhethat fiattereth.Mmy rejoyce in the love of evil company; but all that love is but like glaffe fpdeted together; J

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37

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Iudas %epep*M<*

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^^T^oSTIchdeth the fire(as he did to dbimtUckc) to melt that, they fall afunder , and all their love ceafeth.

Now the next thing is, Hee cafts downtthtthirty peeces officer. And here the Do&rine is this,

that , that it the greateft comfort ^hen God once tnrnes his hand agAintt hs, proves mofl dif-comfortdblt.

Indus here thought thefc thirty peeces of filver a great matter, but when once God moved his con-fcience, he cafts them away .• So, fuppofe a man get favour,honour,riches,or any other thing naughtily, it will prove but a trouble.

i From the curfe of Gods although the thing in it felfe be good, yet God ever mixethfomecvill with it, which maketh it bitter. Stollen bread is fweet, but God filleth the mouth with gravell. All mifery with Gods favour is moft fweet, as finis im-prifonments., and whippings, and lojephs: but on the contrary fide, allpleafure, with Gods difplca-I fur, is bitter.

a Bccaufe finne makes the foule ficke, and then it's never well, untill it cafts up ; and thus Indas, the thirty peeces, burdening his foule* rauft caft them

up. -

Many goeonin finneandare never troubled.

As in our bodies, though there belli humours, yet tRey make not a man fick until! they be ftirredj fo doth not finnc untill God ftirres it,asherehee

. did)

I u d a s Repentance.

did in ltd** $ and then it makes us ficke.

This fliould therefore move men to take heed how they turne faile for their o^ne advantage. Suppofe by going from God thou getteft what thou wouldeft, yet God can m^ke that comfort to prove but a butthen unto the/, ashcdid/tf^his thirty fiiver pceces. Be therefore content to lofe all before thou lofe God.

Now followes the event of all, Hee went and hanged himfelfe. Whence learne,

ThatGcds wrath andfinneart exceeding terrible and unfnfforuhle, when thej are §nee chargedpn the conscience*

This made Udas to hang himfelfe. Doe but a little confider mans nature, how loth to deftroy himfelfe, how afraid to be killed, and you (hall find it to bee fome greate matter that muftcaufe him to make an end of himfelfe, and to caft himfelfe into that which he feared5namely,hell:thusheavieis finne when God once chargech it on the conference, that it maketh a man doe all this* Indeed (innc was as heavie before, but then lay at our foot, and we felt it notjbut when Godlayeslt once on our fhoulders, and on our Confciences, then fliall-wee feele the burthen thereof tobefarrebe-yoAd-all torments that can be imagined. See this in J Chriftjwhen God did but charge our finnes on him, I how intollerable were they i .

Now for your better underftanding of this point,

G a I

#

Vfi.

D*g c

Inn as %epentance.

**—

I will .firft (hew you what this horror 0 f conference is 5 which I will doe by explaning thefe five quefttions following*

By what meanes is this horror of conscience wfonght?

Two wayes: fometimes by Gods ownefpirit; fometimes by Satan.

Firft, it's done by Gods owne Spirit, when by it the mind is enlightned to fee that he is in bondage by reafon of finne s Hence it is, that it is called the

Secondly, and more frequently, by Satan, when! hce, by Gods permilfion, doth vexe and terrific the foules of men, and drive them to difpaire $ and this is called horror, and the vexing of the foule.

Now whether this horror of conference bee I wrought by Gods owne Spirit,or by Satan,wemay I know by thefe foure differences :

1 If wee find anyfalfliood mingled with this trouble of confcicnce, then it comes from the Di-. veil 5 for the Holy Ghoft mingles no falfliood, but onely enlightens, and fhewes the truth :Jight makes athingfeemeasitis.

3 You may difcerne of it by the affeftion it ftriketh in us; for that that the Divell caufeth in us', ftriketh a hatred of God 5 but that that Gods Spirit worketh in us, caufeth a fcrvile feare. ♦

3 You may know k by the extremity of an-guifh it caufeth; Gods Spirit worketh by meeke-neffeand confolationj but the Divell worketh by extremity of terror and feare.

4 You

¥

4 You may knowe it by the manner of doing; for the Divell doth it disorderly, fuddenly and vio--kntly, without any equality $ but the Spirit pro-ceofetkorderly: fiift,itenlightncththeminde^ and then it raifcth obje&ons $ andfogoethonby alk-tie and a little; but the Divell worketh violently. Hence is that that Satan is faid to buffet P*W$ for all bufteting betbkeneth violence. Indeed, fome-time the Spirit doth unequally, but yet there is a great difference betweene Satans working and his.

What is to beethought of fuch a condition?

lanfwer, That fuch a condition being fimply in it fclfe confidered, isverymiferable; becauleit eftrangeth and draweth the heart away from God, yea,and from Chrift,who is the end of Gods works and fo therefore muflneeds t>ea moft haynousfin; but yet as God ufethit, it is a figne, or one of the firft fteps to faith j and a good mearies to fubdue and weakentheftubbornneffe of our hearts.

Jlgfft* How may weekhott whether God intends this for a punifhment, ofc for a preparation of graces;

^ Anf. You may know it by the event 5 for when God doth It for the falvatiofl of the creature, then after it there followes grace ; but if it brings not grace after it, if there be onely a plowing and no harveft 3 the pricking with a Ncedle,and no thred, then it's a fparke of hell fire,and the very fr*h-dium of hell.

What (hall wee then thinke ofthofe that never G 3 had

A#fc

&8ffi.$

I u d a s Repentance.

A»f,

2&fi<4.

Anf.

-$*</'5-

had this horror and trouble of consciences

Their eftate for all that may be very good; for this vexation is not abfolutely needfull, although humiliation is $ wherefore if thou haft1tnot,feekc not after it $ for God ufeth many meanes: yet thou mayeft take hence occafion the more to try thine cftace.

Whether comes this horror from mellanchol-ly, or how (hall wee difcerne it from raellan-cholly?

If thou apprehend finne and the wrath of God, then it is horror of conscience 5 for when the faculty is pitched upon the right objedt,to wit,finne$ then it's nomellancholly9 but in horror the conference is pitched upon the right objc&, wc.finne$ for that is the proper obje& of the conscience: As for melancholly, that is not gricfe,but extended* griefe-,as varnifli is not colour, but doth extend the colour. Indeed melancholly may bee ioyned with it^and draw it forth, but it comes not wholly from that, but from fomc other inward principle. J As the fatnefle of the foyle may bring forth the corne the fooner 3 but yet that is not the caufe thereof, but the 1 oote that it hath.

Againel anfwer, that all difeafes are healed by their contraries; If that this were melancholly, then might ic be healed by merry company, which is the contrary unto it $ but if it be the horror of confeience, then muft it onely be healed by the apprehension of Gods love in lefts Chrift.

Whether may it befall the childe of God to

bee

be in this cafe after he is inthceftateofgrace,or not*

Ianfwer, That this extremity of horror which Iudai heretaftedof, never befalls the child of God after he is in theeftateof grace 5 and my reafonis this, Bccaufe that as perfeft love left, there is no feare; fo where there is fome love caftcth out all perfect feare. Indeed Gods children are never wholly without feare, RmA* yet in their greateft feare thdfc is in them the root of comfort remaining. There are many examples that may bee brought to prove the fame, but I know none like that of our Saviour Chrift, who although hee was itf fuch unfpeakable horror of confciencc, that it made him cry out, tMy Goi,my G$d 9 why hdft thm ftrfkkt* met? yet this horror was mingled with faith, comfort, and the aflurancc of Gods favour* So Gods Children may have fuch forrow, and be fo drunken with wormewood, that it may make them not to know what to doe 5 yet in all this griefe the fier of Gods love is not quite extinguished, but there are fome fparkes thereof remaining under thefeaflies.

Here is a Caveat to be given of tvvo things.

Firft, Let thofe that are in this difpoficion of mindc, take heed of that that Satan in this condition may labour to bring us unto 5 for then they are in a difeafe 5 and thofe that are in a diftafe, incline unto fomething: Take heed then of polluting the Sabbath and other finnes that hee may in-tice thee to, for Stnus and Mgtr differ, the onede-

fires

4-5

A«ft

Cdvtat.

MtHMWMHli

Caveat.

Doffr*

Iudas Repentance.

fires one thing, the other another.

Secondly, Something muft bee done positively for the healing ofourgriefe: when that wee are in forrow, wee snuft pitch it upon the proper objc&, to wit, finne $ and put away all worldly forrow, for that bringeth death 5 but iorrow for finne, that bringeth life.

All thefe things thus being expounded, the point is manif eft,

Thatfime and Gods math being th<trgtd$n the c$*-fciMce> are exceeding t errtilt*

Indeed, when the burthen lyes on the ground, wefeele it not, but when it lyes on our (boulders ; So, before this horror is charged on the confei-! ence wee feele it not, but then it is exceeding terrible.

It is with griefe as it is with joy; There are three things in all joy.

1 There is a good thing.

2 There is the conjunction of that good thing to us.

3 Arefle&knowledgetherofc So alfo in griefe there are three things. v

1 There is a bad thing.

2 Theconjun&ionofthattous.

3 Therefle&ing ofthcunderftallding 5 w.he^ by wee know the hurt that come* to us thereby. ;

When a man feeles, and fees, and kijowes his

finne;

V

.finac, then it is unfupportable, and, the realbn there of is, becaufe that then a mans fpirit is wounded, and cannot bearc it felfe.

The Reafofts of this jjoint arethtffethiee:' Firft j , becaufe that fmhe and Golds vvrach are in themfelves the greateft evill, as righteoufnefie and Gods favour are the greateft good : Men may thinke thatpunifhmenttirerfcthegreaccli evill, bob it is not s forthatisbut'theeffeiaoffinne, iinne is the caufe thereof > now weeknowtHitthecaufeis alwayes greater than the effedl : Now when God (hall open our eyes to fee this finne and .Gods wrath, then it will be an infupportablebunhen. This is the reafon tfiat at the day of Judgement the wicked fliallcry 5 Hills and Mountaines fall upon us , to hide us from the prefence of the Iudge , becaufe that then God (ball open their eyes to fee their finnes 5 which if hce flioulddoe now while they are heere on earth 3 would make them cry out as much. As it is with comfort, fo it is with griefe : If wee know not of it, it affdsusnor : As the Army that was about Gebc-zai 5 it comfortethnot him j becaufe hee fawit not : So for griefe ; alcho 1 gh hell and damnation be about us , yet if wee fee it not 3 wee doe not regard it.

The fecohd ReAfoA is taken from Gods manner of working on the fpirir of the creature ; hee then Ieaverh ! it \ now wt j e are to know \ That the greateft comfort the Creature hath , is the fruition of Gods p'refeiice,and the greateft griefe is his abfence;

H if

Rcaf.i.

lRe*/l2.

Reaf.

rfci

Iudas Repentance.

if wee want that, wee are deprived of all comfort^ as if the Sunne be abfent, wee arc deprived of all light. If there were but a little comfort remaining, that would ferve to hold the head above the water$ but if all comfort be gone, itchenprefently fink-eth. The proper obje<3 of fcare and griefe, is the abfence of good, and prefence of evill, and both them come by the privation of Gods prefence.

The third Rcafon is taken from the nature of confeience it felfe when it is awakened,becaufe that then it is fenfible of the leaft finne ; for every faculty , as it is larger, fo it is more capable of joy and griefc 5 therefore men are faid to be more capable of joy and griefe, than the bruit beafls ; and in manthefoule is more capable than the body 5 and in the foule, confeience of all other parts moft capable ; and as the confeience is capable of the greateft griefe, foalfoofthe greateft comfort, it is capable of the peace of God, which paiTeth all underftanding* And furely this horror of confeience is nothing elfe but a fparke of hell fire, which the Heathen had fome inkling of, when they fayd they were exagitated with the furies.

Seeing then that the wrath of God is thus infup-portablc,this (hould teach us in all things efpccially to labour to keepe a good confeience, and to labour to be free from the guilt of finne: if the wrath of God be the greateft evill, then fhould the whole ftreame of ourindeavours be to take heedc thereof by labouring for to keepe a pure confeience : Proportion your care herein to the good that will

come

come thereby ; it will bring the unfpeakeable comfort ; without this labour to keepe a good confciencc, thou wilt never have thy heart perfe&j therefore labour for it ^ confider the good it bring-eth. Men bufie their lieads here to t he utmoft for other things, as for Learning, Credit, Riches, Honour ,and all becaufe they thinke that they are worthy their labour j Let us then but confider the fruit that this peace of confcience will bring ; let us but gather up our thoughts that are bufiedfo much a-bout other things, and but confider this a little; which if men would but doe, they would fpend more time abo^t it than they doe ; for now thefe things are done but by the bye, and have not that tithe of the time fpent about them that fliouldbe, which wee fpend about other things : But let fuch knowj that iris but a folly to goe about that worke with a finger, which requires the ftreogth of the whole body : When this worke of the building of grace doth require the whole ftrength of a man, and wee put not our whole ftrength thereto, it is no manreileif wee doe not profper therein. Let us ther-fore ferioufly confider our wayes, let us confider with what tentations the Divell daily aflailerh us; Confider that it were as good gee ground of the raging fea, as of raging lufts; Confider thefe things with thy felfe ; I am verily perfwaded, that the chiefeft caufe why there is fo much deadnefle in thofe that belong unto Chriftys, becaufe they confider not their wayes. Take time therefore to confider thy wayes. It is no wonder to fee men com- H 2 plaining

*u\

f/J.a

i

Iuo as Repentance.

I plaining of their wealcneflfc , when as they will not labo.H' to-teepe a good conscience • it i% all one as if a (laggard (Wild comola-ine of his poverty 5 or an idle fcfroilerfhould comptaine of his ignorance. Be exhorted therefor to prize the peace of confidence, fpendthechiefeft ofyour canes for it ; what if yoa lofe fome few other things 3 fo you get that, they are all nothing in comparifon ofthat 5 but i the common fa (Hon now is tofpende butalktlc j rifne in fuch things as thefe ar-e g and fo chinke that j enough too.

■ This (lieweth us the miferable condition of thofe that 'Ittll tyc in their.fkwies ; it may be thfiy-thi-nke the bidden thereof to 8e light J and account itnot$ but when the burden of their finnesfliall belayed updnthem^ thtyivili hrrde*ittobeinrolerablejnow while the burthelv Ives rrrx on their ilioulders they ; feel£ itn«)tviut Wfren, ( : >o<i thiilonce fay, Let him : &eate ; riteb'jrdeh ofrimiane^ g \vb(rmlifindef hem j to beuhfupportable, eVenabletoprefleusdowne [to hell ,-as here theydid iudas, Thecommonfa-(hionof minis not to regard what finne they rvinne into for the tffifca ping of fome^a ad ckofle, thinly ingthattd'be thegrenter J bitt rhey ftrJl one day, to their-coft, finde the contrary •, that thefe ourwafd punishments and lofles are nothing incomparifon tothe inward; th;tts outward cdld and he^tcisno* thing to the inward-/the heate infummc; is nothing to the heate ofthefeaver 5 io ihattheleoutw: id croflTesarebntas the heate in fummer $. inward 3 like the heate of the feavcr.- Bur-it's'a wonderful! chins

to

■ *—""

49

rofeehowmen >. like little children,rejoyceand tremble at appearances. Children cry not at things to be feared, but at things nor to be feared; as Hobgoblins^ and the like, they cry : To doe men moft ^commonly feare thofc things that are but umbr& do-loris^ for outward evills are like the fcabbard without the fword, which cannot cut $they areoncly inward evills which are like a deepe pit, out of which we cannot be recovered. Sec your hearts therefo/e in a right difpofirion of j.idging of finne , that you may judge aright thereof as itis in it felfe \ labour to apprehend Gods wrath for finne, and beat downc chofe lufts that like mifts hinder us from t;he fight thereof r I idge of finne as the Scriprure j idgeth of it ,for that isthe true gUfre j judge of theTe outward things as they are 5 fee how you (hould judge of hem in the day of death,and fo judge of them now, and by this.niqines.you fliall forefeethe plague, and prevemdc, ! s

Seeing then that finne is fo udfupporcable when once ic is charged, on the confcience , this ihould teach us earnefUy to fue>for pardon for it above all other things if wte^meane tohaveic Icisnowbecome the Eifhion Qf.the^ wbrUi to pray for the pardon of their finne in a fuperficiall mamier •, but fucfc (hal never obtaine lt^ut anely thofe that are fervent in prayer for it .: for God will beglorified of every man, both of the unjjftandjuft. 2..Fbr the wicked,-he will be glorified of them at the day ofludge-ment, in their definition. This isthe meaning of tjpat place.,Rev 1.7.^ Btbol^ he commtth with Qlondts,

H ? , and

rfn

I u d a s Tfypentance.

Anfw.

and every eye (hallfee him ,and tiey alfo which pierced him : andall kindreds ofthe earthjhallw aile becaufe tf him. But for his owne fervants,thoit .athe callctii he firft woundeth; he caufeth them tor to fee their finnes, and the pitifull cafe they are inbyrcafon of them; and thenhecaufeththemtofcehiminhis Attributes of Love, Mercy and Iudgementjand make th them to fuc unto him for pardon 3 as a man condemned and ready to be executed:and thus he is al-foglorified by them.

Seeke therefore for the pardon of your finnes, if you did but feele the burthen thereof a while, as to-dos did, you would: if you cannot fee your fins, la. bourtofeethem.

Some may here fay, how (hall wee doe to get pardon? we defire it with all our hearts. Vfe a right method. i. Labour to be humbled by the Law. 2. Labour to be comforted again by the Cofpel.

i. For the Law that muft humble us. i-By the declaraton of the fault. 2. By the commination of puniftiment. Which thou muft apply unto thy felfe. i. Thou muft apply uno thy fHfe the corruption of thy nature, by reafon of thy finnes.

2. Thou muft conGder what thou haft deferved for chis chy finne: The firft being as the Iury, that tels a man he is guilty $ the fecond being as the Iudge that pronouncetb thefentencc of death.

This is the way to b" humbled,and f -o come to found rcpentarce.Thusdid Paul with Itelix, A&.24

25«

5i

25 Me redfoned of temperA#ce/igbteoftf??e(fe and judgement to come*

1 . He reafoned of Right eoufnejfe md Temperance 5 that is, hetould him what righteoufneflfe and temperance was required of them that fliould be faved.

2. He added judgement to w**; that is, he threat, tied the terrors of the Law, and fo made him to tremble. So likewifc let us doe, firft confider what ighteoufnefle, temperance, parity and holinefTe is required of them that would be faved 3 then in the fecond place confider the judgement that is thrcat-aed if we doe not per for me thefe things.

Now that we may the better fee the fault,

1 Fatten thine eyes upon ibme particulargroffe fin,as fuppofe it be of drunkenneflte, uncleannefle, lying againfttheconfeiencej fee if thou art guilty of fuchfins firft, as the woman of Samaria did by her adultery, Ioh.4. So 2>*?^,whcn he had committed adultery, firft he faw that ,and then feeing that hee came to fee the corruption of his owne nature: for it is a loud found that muft firft awaken a man, then being once awakened he will heare lefler founds.

2 After thou haft thus done, then confider the corruption of thy nature 5 looke on all the faculties of the foule,fee how they are out of fquare 5 theun-derftanding is dulled, the confcience,when it fliould cry then its ftill; andwhenitfhouldbeftlil, then it cryes^the memory ready to forget good things, but prone to retaine privie grudges towards our neighbors] the will will do a thing when as the underftan-ding telsit, that it is contrary to Gods will,& therefore

Anfw.

Iud'as Ifypentance*

fore fliould not be done ; and folikewifcfortheo-cher affedionsjall which when wee have done, lee us looke on the (traitnelTc of the law, & the crooked-nes of our lives, how fliort we come of doing that we fliould, & then fee what we have deferved for it. 2 . This being clone, let us comfort our felves with the Promifes of the Gofpel/or grace can never truly be wroughr,untill by the-Golpell webdieve,hu-miliition cannot doe it:wetiiuft therefore know that j God is exceeding merciful more tha we can imaging and lay hold upon his love in Chi ift, by atruc faith. Every man knowesthat God is mercifull, but we are not fie fot to receive his meixy.

I anfvverjyou know not what mercy is; It may be thoiuhinkeftjif thouhadft more repecance,or more humiliation, then thou wert fie for mercy; but thou j art d ceived, for the more thylicart is out of order, the fitter thou art for mercy $ for the greater thy fin hadi bnvhe more wil his mercy be feene in the for-givenes thereof. And thei fore never look what your iinncs have been in time paft, but fee what your pur-pofe and rcfolution is for the time to come$ and(w ch is the hardcft thing to do)labour to believe in Chrift for thevpardon of thy fins,and apply the promifesto thy fclt,for a fin is never foundly healed until we apply the.promifes.5for unlefle we apply the prom'fes, we amnottruely delight in God, and uhtill we doe truly delight in God we cannot hare fin,and rhinke wcl of Godandgoodneffe. Andcherfore 5 toconcluce dl,lct us here be .exhorted to labour for faith above al things which daily .will increaie'gracc in : us.

FINIS.

•29

•»

m

•»

m

THE

SAINTS

SPIRITVALL

STRENGTH.

t s

«• «•

«•

«•

g Excellently and Amply fet forth in

three Doctrines drawnefrom

E P H E $. 3. l6.

Tbtihtewould gramym, drc.

m

m

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«*

f.

it*

* By the late Reverend and learned Preacher, #

g 10HN PRESTON, g

tgt IX in Divinity, Chaplaine in Ordinary to his ff*

4& Majefty,Mafter of Emtnuell C olledge in

€& Cambridge, and fometimes Preacher

^ ofL'mcolnes-inne.

m

1

«• «»

LONDON,

«t

;

The Contents of the Saints Spirituall Strength.

• DOCTRINE I.

Trength in the inwArd nun is to be deftred above aII things^ of every goodcbrijtan, page 6 6

A twofold firength: cNaturAll:SupernA-$mwd / \turAllJrengthin Ibody. $P t6 7 Supernatur a/1 ftrength proceeds i« Fromtheevillfiirit^to w or ke evilly ibid.

2• From the faniiifying Sprit* to doe good, p. 68 SpirituAU (trength confifts in,

l BeAring wrong patiently, >

. % Thriving under Afflitfions, >ibid. 3 Beleeving AgAinft ReAfon, 3 The defcription of SpirittiAllftrength. p. 69

Of weAkenejfe^ tm_ hinds: p« 7 0

1. Of Grace.

2. of Rekpfe* ibid. ofweAkcneffe, two degrees :

1 2 t.Sen-\

The Contents.

1. Senfible> in the willandaffettions. p. 71

2. Inthe change of ththeatt.

1 > General in all parts of the foule. p« 7 2

2 Particular, in fame parts tveake, though gene-

rally flrong.^ ibid.

Reafonsof theDoftrine* I.

Strength in the inward man fits us for many imploy-°' ibid.

• !

-

ments.

REAS. II.

It brings mo ff comfort ; for,

1 /f wdfo.; us doe all things with facility.

2 It makes the foule healthy .

3 It brings eheerefulnefe into the heart.

4 J* £r#*£j plenty of all good to the foule*

5 It fir engthens aganft temptations*

P-73 ibid.

P-74 ibid.

ibid.

VSE I.

Ttrepro&e fuch as care not to get this ftmtualflrengtb.

P- 75 Let them confider,

1 7#* excellency of'the inwardwan fitting for great

imployments. p. 76

2 2ty />; £iy are made like unto thelmage ofCod.p.jj

3 By it they are in- £ Honourable t&<Jod\, ? abledtodothings\Profitable to ww/JP' 7

4 // # an tmmorta/l foule they labour for. p. 7P Differences between the naturallandfyirituallflrength

Hi!

■

I. rfo

The Contents.

h The ftirituallflrength goes further than the naturall.

p. 80 ltinablesaman,

1 To fee more. T

2 To doe more. s o o

3 To judge better. ? p. 81,8 2.

4 Toincreafeinallparts. j

II. /* hath another beginning fiods Spirit-, another end y

Gods glory. p. 83

III. // £4^4/?/W£/*/;&. p. 85 XA double worke of faith :

1 T0 ^y 4 /»*# of all his own righteotffnejje* 8 7

2 ToftirupadefireafterGodinChriH. ibid.

IV. /* leads aman tothe power of Godlincjfe. p.9 2

V. 7f # alwayesjoynd with relutfancy of will* p. 23

VSE. II.

70 f^r; all men to labor for Jtrengthinthe inward

man. p. P5

Motives toperfwade hereto, are,

1 Comfort lyesmofiintheinwardman. ~ p-9$

r 2 ft is pleafing to God. P99

" 3 It propers the outward fir ength. \ p. 1 o r

4 It is the being of aman. p. 102

VSE III. T0 dirett a man how bee jhwld get his inward man \

flrengthened. p. 105

Meanes toflrengthen the inward man y are y

1 Abounding in (pirituaE knowledge. p. 107

2 Diligence in thereof the Meaves. p.i 10.

........ 7_? Rules

_

The Contents.

Rules to be obfer ved in ufing the Meancs.

1 To ufc all the meancs,

2 To ferforme holy duties flrongly,

3 To be conlUnt tn the ufe of the Meanes,

4 Not to depend on the meanes without Cod. Labouring to get rcitified Judgements.

p.iu

p*U2 p.IIJ

ibid. p.114

Signcs of a re&ified Judgement s I Conjlancy,

P-II5

p.nd

4 Hardneffe to bee deceived with the things of the

world, P' 11 ?

5 Strength in the time of tryall. JMlS Removmg excufes and hindrances. p. I i p

2 Strong affections to good,

3 Patience under the Crojfe^

Hindrances are, I. The pending Jlrength upon other things y

p.m I. Strong lulls and unmodified affefttons,

.ibid.

5. The getting fpirituaB courage and joy. p. 122

6. The getting a lively faith. p. 124

7. The getting of the Spirit. P-I2J

Doct. II.

ALL Javing grace, orflrength of grace a man hath, j proceeds from thefanilifyingfpirit. p. 12 6\

The]

The Contents.

The Spirit (Irengthens the inward man i

i, By infuftng into thefoule an rjfcftuall operative

andpowerfull faculty y p. 12 8

2. By enabling thefoule to do more than it could bj

Nature, ibid

3 By putting new habits into the foule, t>>i*9

4. Bj giving efficacy and power to the meanes of

growth. P**3*

VfcL

r

To teach us, hee that hath not the hot] Ghojl,cannot have thisfirengthinthe inward man. V* 1 ! 1

Stgnes to know whether a man hath the Spirit, or

no: 1. Fulnejfeofzeale. P^34

{Doing more than Nature can. p.141

Holineffe. P* J 43

3• 'Examination of the Meanes by which the Spirit came into the heart. p. 144

You may know whether the Spirit wasreceivd by Breaching of the Word.

1 By a deep humiliation tbtt went before, p. 145

2 By athorowchange in thefoule. p. 146

4. Putting life into thefoule. P.14P

9 Tit no true life,

1. If but the forme ofgodlineffc, P«ijo

2. If not in a feeling wanner, p-iji

3. Ifonelyforatime. ibid

5. By trjingwhetheritbetheSpiritof^adoption, 153

6. Man-

»

Thfe Contents.

6 • Manner of working, p. 15 4

. 7. Carriage of Words and A£lions y a mans conver-

fation y p. 156

To doe evilloffet furpofe, and to be forcdunto evill

unwillingly, is themainedifference betweene thewie-

kedand hoi)man.

P-I57

VSE II.

To exhort m above aU things to feeke the Sprit.

Benefits that come by having the Spirit:

1 kA good frame of grace in the heart* p. 160

2 An ability to beleeve things he otherwife would -not. p. \6\

3 The breeding heavenly andfplrituatl effects in the Joule. p. 163

Hoi) affe&ions doe much advantage us y

1. Becaufe we we the better ?nen. p. 1 6%

1. Becaufe they arethe meanesof good. p. 166

3. Becaufe they enlarge the foule. ibid.

4. Becaufe they cleanfe and change the heart.

DoCTR.IIL

i-r^He Sprit is a fee gift

How fiid to bee a free gift in five particulars.

p. 169

VSE

VSE.

Meants to get the Spirit. P * * 7 °

I. Knowledge of him. p

Simon Magus, mdfimemen y now commit the

JamefinmmthreefarticttUrs. v I72

II. Fmh. y* i/z

*&&*&*»&*. wl

V. mytbionthcMmes. p,X7<J

unmmzm % m nmuuu*

K

THE

■

*

- u

*s

THE

SAINTS SPIRITVALL

STRENGTH.

Ephbs, S . 16.

that he would grant you According to the riches of his gltry ,te btfirengthened with might by his Spirit in the inner m**»

H b $ e words arc pare and the fumme of that Divide Prayer that PaulfaQdi; f>r the-EpAefi. ans : fhe principal! fhingihafthe Apoftle prayes fofc, is this , Thai they mjtfbe ftreng ■' W h the Spirit in the Imvafd mm: a n^ tfmsfaee fcts do\ync hi fuch a WfirfWri^ , that hee anfwgfcth all doubfs Tfhat might hinder the Epbefiaasltom obtaining oft his grace.

K 2 Fbr

■ " Wi-—— - - - -- .-

66 The Saints Spiritualljlrengtb.

I

iDoft

rms.

Forfirft, they might demand this of Paul, you pray , T^tf we might bejlrobg in the Inward man , but how fhall we? or what meanes fhall we ufetoger this ftrength? the Apoftle anfwers to this, andtels them, the meanes to be ftrong intheirrwardman is, ro get thTe Spirit, thatyoumay be(lengthened by the Spirit -in the inward man. * Secondly) theytnight demand, I, but how (hall we doe to get the Spirit i the Apoftle anfwers to this, you muft pray for him > for your felves, as I df e foworu ; Fpr i I prajtfhju hewf uUgrant you rhe v Spfdt , T that }& ria^feftre^tftcflM iA life ih-ward man. ;»H 1

Thirdly; they might demand, but what fliould moove God to~ gJveTTS+ns-Sptrit^-and-toheareuiiu prayers ? to thi§ rh$ Apoftle anfwers, that the motive-caufe is, tne 'riches of his glory, that hee would grant you; according to ihzrtc/xs of his glory, «fc£ you. may be ^ftrsngcheaed by the Spirit in the. inward man.

Fourthly 3 they might demand, I but what fhall -wete the better by this ftrcngth if wegetit? to this the'Apoftle anfty^rs in the verfes following, then/faith he? Tm;fi*ttbedittoepmprthindmthall. the Saints , Mat is the length, and the beightjthe depth] and the breadth of the riches of the love of Cod to wards you inchrift , Now in that the Apoftle above ail other good chings that -he.withes unto them, i prayes for this , "That they may he (Irengthened by4he Sfmtirithe Inward man, I gather this poinf.

That which is to bedefiredofevery Chriftian,

and

.

and to befoughJ^raboyeaU4fei§gs, yrthfe, tokhji. he may be firengmned in the inward man. I gather it^ thus. Pwi was now to pray for forrie goo<fr f o the Mphejians , an#coniidermg what: might bee moft profitable for them, he makes choice oPfhis above all other good things, making itthefumme, and fubftance of his prayer, that they way be Breng-thened by the Sprit in the inward man : I (hall no! need to proved by any other place of Scripture, becaufe this in hand fufBciemly proves the point, as being the maine fcope and intent of the Spirit in this place, to (hew the neceffity of this doctrine of ftrengthening the inward man. But for the more fuller explaining of this point, we will firft fhew you what this ftrength is, and then wee Will came tbthetifes,.

There is therefore a twofold ftrength : Firft, there is anaturall ftrength : Secondly, thereisa fupernaturall ftrength. Firft, I fay there is a natu-rail ftrength , and this is when a man is naturally ftrong either in the parts of his body , or in the gifts of his mind : as for example, a ftrong memory, in a man, that is a naturall ftrength 5 and foother qualities of the mind : fo likewife when a man is ftrong in the parts of his body, as in his armesor leggs or neck , thefe are naturall ftrengths , but this isnottheftrength,thar lYheije meant. Secondly, thereis a fupernatural I ftrength, and this is two-fold, the firft is afupernaturaU ftrength, which is received from the evill fpirit, that is, when Satan (hail joyne with the fpiric of a man to doeevilli,

K 3 then

What this ftrength is,

Particulars of thisitrength.

The firft particular.

Beare wrong patiently.

The (econd ) particular, jpariicula . ' Thrwe under lanyatfliclion.

Aasr.41.

theft hee adds a fupernaturaU ftrength , and Co makes him to doe more, or fuflfer more than other-wife by nature he is able to doe : with this fpi% rit are all the enemies of the Church ftrengthfred withall. Faul himfelfe before he was converted was thus fttengtbned : and fo was hee that killed the French King, hee had more than a naturall ftrength to undergoe all thofe torments, and not to fhrkike at them : but this is not the ftrength here meant jbut there is(2 .) a fupernaturaU ftrerigth, and this is that ftrength that comes from the fan-&i£ying fpirit whereby a Chriftian is able to doe more than naturally he could doe , and tfiisisthi ftrength, that is here meant in this place, and with this ftrength all the Saints are ftrengthned withall. This was the ftrength that Eliah , Stephen ; nhn Baptift , and the Apoftles had : this made them fpeakc bouldly in the name of Chrift.

But you (hall the better underftand what this ftrength is, if youdoebutconfidertheparticulars of it which arethefc : the firft particular in which this fpirituall ftrength isfecneisthis, if a man can beare any wrong patiently without feeking revenge a-ny way, it is a figne that they are fpiritually ftrong: the fecond particular , wherein this fpirituall ftrength is feene, is this, if a wan can thrive under many afflitlions lejoycing underthem, he hath this ftrength : as in the ^Mls 5. 41. it is faid of the Apoftles, that they departed from the Councell> rejoycing that they were thought worthy to fuf-fer rebuke for the name ofChrift : hee that can

beaie

beare fome troubles hath fome ftrength, biiffo beare greate troubles is required great ftrengih, that is, to ftaad faft to Chrift, to profefle his name there (as the holy Ghoft faich in ReveUtion 2. *>&/• *$*) where Satan hath his throne, muft needs be a greate fupernaturall worke of the fpirk : the third particular wherein this fpiritnall ftrength is feene , is this, // * mm un believe, though bee lhath all reafon and ftrength of reafon againft him, or if a man can doe all things of knowledge, this is to be ftrong in the inward man. B#to goe flftr-ther, that you may the beEter know what this ftrength is , I will give you a defcription of it, that is , I willdefcribe what the ftrength of the inward man is morefully. Firft, I fay it isagene-rall good difpofition or right habit, temperature, or frame of the rainde , whereby it is able to pleafe God in all things. I fay it is a generall good difpofition or right habite, becaufe, if it bee onciyin fome particulars, and that at fome time onely , it is not ftrength : as for example , to have a paflion to good,and not to continue, argueth not ftrength in the inward man : or to have the undemanding ftrong, and yet to have the will and affedions weake to good , is not to be ftrong in the inward man$ but they muft be all ftrong : as for example, a man or a woman is not faid to bee perfe&ly beautifull, except they be beautiful! in all parts, for beauty is required in all parts 5 fo like-wife a man is not throughly ftrong, butimperfe-&ly 3 except hee bee ftroi^ inall parts i ftrong in

the

The thirdpar-ticular. To belccve.

Defcription of

ipirituail

ftrength.

The Saints Spirituall ftrengtk

i Cor.j.J.

the ilnderfta'nding, ftrong in the will, ftrong in the affe&ions, fc &c. Secondly, I call ic a temperature or right frme of the mind, becaufe it fets the foule J in order, that is, it fets a new habit on the facul-1 |ties, and fixes thefouleonfitobje<S$forthefeha bits : the foule was before like a diforderedclocke that went atrandome, every thing .was out of its place, but when the ftrength of the inward man comes into the foule., it frames it anew, and puts it into a right temper againe. Thirdly,, I fay, whereby a man is able to pleafe God in all things , becaufe it fets a gotod hew upon all■ oift aftipns :' for as Varnifh makes all Colours frefli : fo doth the Inward man , it fets adeepedyeuponallpur adiions j a glaffe upon them, and makes them beau-, tifull: nothing without it will holdtryatl: every 1 thing that hath the tin&ure of the inward .man up* 1 on it, will hold good : this fets thfftampe ofho-i lineffc upon them:.and therefore they are acceptable to God.

Now that you may know the better what this ftrength is , you muft-.firft labour to know what weakneffe is: by weakneffe I doe not meane vyeak-neffe before a man be converted x for that cannot properly be called weakneffe, but wickedneffe :and therefore know that this weakneffe, which I fpeake of, here which is proper unto Christians 3i is oft wo | forts • The firft is weakneffe of grace,: as Jn the 1 Cor. $*i. I fteake unto you as unto babes in thrift , that is, as to thofe that are weake in knowledge, babes. The .fecond kind of weakneffe is this,

when

when one that hath been ftrong is new fallen ficke, and weake inro a confumptipn of grace that hee cannot ufegr-ace, and his ftrength, fo as formerly hee could : aow they who arewcake in the firft fort of weakneffe, grow ftrong $ but they who are •weake in the fecond fort, grow weaker and weaker : therefore if there be any here that are fuch, that hath, once truely lov'd God and his King-dome , but now is falne into the love of the world., that once was lively and quicke to good, but is now backward, apd cold, my Couniell to them (hall bee r the fame which Chcift gives unto the Church ofEfheftUy RtvtUti$n> %*v. 5. to remember and repent, and to doe theirfirft workes 3 left their Candle-fticke bee taken from them j let them j remember what they weie in thnes paft y and what j they are now, and then let them humble them-feives and turne againe into the right way, and bee aftiamed of themfelves 3 that they runnefofarre a-way from Chrift j and that in time, left their Can-dle-ftickebe takenaway from them, left thefe opportunities to good 5 andthe offer of grace be taken from them.

Againe as there arc kinds of weakneffe, fo there are degrees of weakneffe. As touching that kind of weakneffe that followes upon atelapfe, (to I fpeake of this firftj there are two degrees of this, f Firft, fenfible: Secondly, unfenfible. Firft, I fay, fenfible, and that is when the underftanding is good, but the will and affe&ions are defperately wicked: the underftanding, I fay, is good in £$

L gard

I

yz TbeSamttSpiritiiallJlmigtb.

i ■ ■

gard of the good "k kno^es, whereby thewer.ke-nefle that is in out wilfe attd affections becomes fenfible unto is* Secondly 5 there is a weakcrwffe, unfcnfible, and that is ft ch as cannot be fitted and this is when men change their opinions of finne, when they have thought othervvife of it than now. cheydoe : asior example $ btfote^they thodghrc-v'ery -firine st 'great: • finne', : byji now iiidc or ndnrat all : Now as touching that wcakneCe, wHicbfol-lowes upon the new birth, there aretwojdegneefc likewife of this * the firft is geqprall b \h$itecm& pariieiHa!rf 5 V6c?feff is a gencrall U>e*rkndfe 5 fand chatiTwheh t&eTi*dgcn\cnt, wiI^\mc(IfftaiansdB all weaken When a matvisweake in ail the whole! parts of the fouk :' The fecond degree, is&pani-cuhr weakenffc," arid that iswhena man is generally ftrong, and y&^aie in fomeparts • asior example , a (hip- may be ftrongly built or 'generally ftrong, andyethavirlg a leakcinit cannot bee faid to beftro'ng in alt-pato \ becaufe it. hattuhat leake; ttiat is a : weakneffe in one part oiiix rfbtiiefoule may bee generally ftrong, and yet wcakein fome particular : therefore a man muft take heed of. all particular weaknefles. Now by way of oppofiti-I on unt6 tbefe weaknefTes you may conceive of inward ffr^tfgth* But to come unto.the reafons wherefore we ftiould ftrengthen the Inward man; and they are thefe. Reaf. i. The firftRcafon wherefore youfhould be ftrong in the Inward man is this, becaufe it will fit you for many imployrnents , it will make us goe I through

The Saints SprituaUJirength.

73

through much worke with great eafe,. : ioper forme the weightieft dirties of Religion in. fixh mariner as otherwife wee could never be able to doe , aod this ftiould perfwade men the rather, becaufe! Go d rewards linen according to their vvorkes : it i? not riches, beautie y , honour , or dignitie, that prevail e with God in giving the reward, but according to our workcs fbfliallhis reward.be* And this.reaibn fliall make men to h'ifte to getinco Chrift:, becaiife the longer they are*in Chrift, cherftroibger they areiatte Inward man.

'■ The fecond reafon. wherefore you fliould defire to ib/ftpng^ctteliiiward man is this ^ becaufe it bwfagsS"mofc'comfort abd-cheierdMlneffe ifuo the foule; {t) .Becaufe it mikes us doe all that we doe wittr fatilicie andieafiflefle, fo thattfoat!which we dOQ is^dfidunjta «&$ as £br example, a man that is we-akein lud^minz /andbreaketottodsrfl*anding : 3 bby high: point of refigio^ris weariteffe untx>lhim 3 becaufe hee wants i capacitie to.conceive : now thai: which is not rightly conceived or underftood, ,m& haye Ikddbr no tomimt ^.ddlightioic^ but it- is irkfefomiie&^rfd weariaeflfe umb our nature: whereas the feme things unto a man that is of a largerrcaparekieare eafieunto hira r and hee dt~ lights inithem.Oi) The aiEoreil:rjengtii,a;fiianhaith m tW InwaEil n&n, «tfoe Acrftbqf&h he hatfoki his ToiiieVfotf a*s it is intthe fo©djr, thempreaaturall ftrength, the more health [| £o in ;thc foule, the more fhengthinthc ihwardman, the morehcalth-

L i full'

Re if. 2.

i.

J

full in g^ce. (j)Ic brings the more checrefulnefle into the heart, bccaufcit brings Chrift and God thither, who is the God of all comfort and con-fohtion, as the Apoftle calls him there. For that, mart needs bcr the beft thing in the world to bee \ ftrong in the inward man 5 and the joj&fullcft heart,' rhat hath his inhabiting with God, and Chiift. (4)Becaufeit brings fufficiency and plentie of all good intothe foule, and wee fay, that if a man hath a good outward-eftate, he is like to hold out if a famine fhoulid come*; fo it is with a Chriftian ifhee bee ftrong in the inward man, though a famine (hould come, bee is likely to holdout and keepe that which hee hath: but on the contrary, when a man is poore in the inward man \ ( as it is with a body that is weake)^every thing that it hath is ready to be taken away. But as a bowle that hath a by as, the ftrength of the armetak^saway the byas, fo ftrength in the Inward man takes away the byas of fhame and reproch, which otherwife would draw us to defpaire, and makes us to goe on flout, ly and to beare affii&ions ftrongly 5 babes you tnow cannot bearc that which a ftrong man can, neither are they able to hold out in any thingas a ftrong man is able. Therefore that you may hold out, labour to be ftrong in thelnward man, (5)Be-caufe it ftrengthens a man againfUemptations, and therefore the Apoftle faith, Bee fiedfafl *nd:un-moverfie, for it makes us to.ftand faft in Chrift, fo that nothing (hall breakc us off from: Chrift $

oeither temptation, nor affli&ion

nor repioch Con-

Contrary ,what is the reafon that temptations preffe men fo fore as they doe, but becaufe they arc not carefull to grow more ftrong in the inward man.

This fhewes how they are to bee blamed, that feeke this ftrength lead of all, or not at all ; for lee us looke upon-men, and we (hall fee how bufie they are, to get the riches, and honour, and pleasure of the body 5 but few or none regarding this ftrength which is the riches, and honour, andjlea-fure of the foule : for the health , beauty , and ftrength of the outward man, all take great care, fpend much time about them , much labour in them, to adde any thing untothem 5 but for.the beautie of the Inward man, they carcnot for that, they refpeft not that : All their care is, for their backes and bellies , ftill regarding the things that may raife their outward eftate, but never minding the ftrengthning of the inward man 5 which will appeare moreplainelybythis. Askc bnt fucb men why they doe not pray, or heare, or receive the Sacrament ofrncr than they doe : to this you (hall hearethemranfwer, that they cannot for bufinefTes; they have great imploymentsin the world, and they muft notnegleft them, to doefuchandfuch things 5 as if the inward man were neither worth the gcting or having. And yet thefe men will be as good men as the beft.

Againe, fee it inyour felves■: This day is appointed for the ftrengthning of the inward man , but how doe you negle# it, how often were you in prayer, and holy meditation before, or how often

L 3 fince

r/>.i.

-

^T The Saints Spirituall flrength.

iin.ce have you ferioufly confidercd ori the th.ngs chat you have heard, or how have youcaft afide your occafions of bufineflfe in your callings, ov whether be they not no wTremJn your memories: nay, doe not your hearts run after them, even now when I am perfwadng you to_the contrary 5 if they be.whatfoever you fay of your felvcs,you have not the care you ought to have, to grow ftrong in the Inward man. And yet th.it you may fee, thatyou | have good reafon to ftrengthen theinward Ifaiftj

Firft,you old men, confideryou&nd bethinke with your fclves, how foone'your inward man iftay be thrownc out of doores. Therefore you have! g.ve&t caufe to strengthen it, and grO\t ftrong in it.

Secondly , you young' men, as for you", you I have need to ftrengchen the inward man, becaufe as there is a time of fpringing and growing ftrong for you in the inward man, fothere is a time of not fpiinging, that is, when you will havemUe&to doe to keepe that which you have , without in--ereafing of it; therefore while the time is > take heed of negledting the time k It is no rule to be f ok lowed, That God calls at'allrimes, for thou know'ft not whether he wil call thee, andtheifdre doe th6u labour rogrovv ftrong in theinwardman,and toper-fwade y outhe more corfffder thefe particulars.

i .Confider the excellecy of the inwdrd mm, that it wil fit you for great imployiife>ts$asfof example, it witlmalleyonto feeGodm hisholinefle, SMto converfe w Crl God > and co havefucha holy fkmilia*' rity with Him, as will joy the foule: this will bring

y° u l

you fo acquainted -with God, that you wiJ be eflec-pied of htm as one of his familiars : therefore this fliould perfwadeyou to ftrettgdxn the inwa v d man.

Secondly confider, that youaretobe made like' unto the ImageofGod, Lfyouvvillbefaved ; but this cannot be, except youftrengthenthelnward man, and thetfore the Apoftle faith, l Ptt.i, As he that hath called yon is holy , fo bijou holy in all manner ef^omttrfation : that is, feeing you are called ;unto fuch a high place, astobethefonnesofGod by grace, what abafething isitforyoutoftoupe " jto bafe things? what abafe thing were it that an

agle Qiould ftoope at flies? And although it is tin-feemely in that creature, yet mendoe thelike, and are not dhamed : men will ftoupc to the "world, and will bee any mans vafTall, and bee any thing what anywouldhavethemtobe, if it may but in-large their, outward eftate. But beloved there is a greatlofleandhafeneflfeinit: for what is Gold, or honour,or pleafure, to Chrift,grace, and holmeffec' In everything whereiiKhereislofTe, it grieve sand .paines us: we grieve, when we fee Wheategiven unto Hogs, which would bee mans rneate: wee grieve when wee fet up a i aire building, on which wee have beftowed much coft and labour , and then to have llm , and chtm to dwell therein , and f not our felves : And if wee bee fubje<5i to grieve for thefe things , then how much more have wee caufe to grieve > when wee fee men give themfelves unto their lufts , that is, they give their foules to bee a harbour for their lufts , which

' ought

ought to bee a Temple for the holy Ghoft.

Thirdly, confidcr that it is the inward man that enables a man to doe thofe things that are honourable unto God and, profitable unto men 5 no man can truely honour God, that doth ic not by the flrength of the inward man; neither can any man tuely bee faid to profit another, except what hec does < flowes from the inward man uatd him, therefore the Apoftlc faith, Col. 3. 2. Set jour sffe-Bions on things above , and not on things below: but Satan comes and robs us of all the good that o-therwayes wee might doe : andfirftheerobsusof our felvcs, by fteaiing from us theftrengthofthc inward man: and then fecondly,he robs our parents of us, by making usthcobje&s of theirgriefe: and thirdly, he robs the Church, and Commonwealth of us, making us unprofitable instruments: and beloved, if you looke into the world , youfhall find it true; as for example, looke unto young men, they are bufied in eating and drinking, and rifing up to play, but never regard at alltheftrengthning of the inward man $ whereby they may become profitable unto all. When the foule isuntofome but as fait is unto meate, onely to keepe it from Putrifa&ion : and the body, that is put into the fouies place: but what is the reafon we put it thus, doth not thisprovetha&true, which Salomon faith, I have feene fervants ride, and Matters goeafoote. When you imploy your felves and fpend your time and paines in getting of outward dignity, in the outward man, and little regard the

beau-

decking

The Saints■ Spirituall fhength.

79

beautifying of the inward man, you preferre drofle before Gold, Copper before Silver: you fet the body in the fouies place, you fet. the fer-vant on horfebacke, but the Mafter muft goe on foote^ in a word, you doc not things like or befee-ming Chriftians, and on the contrary you doe things like your feives,when you preferre the inward man firft.

Fourthly, confider that itisanimmortall foule: why doe you Ubmr fir the meat that pcrifletb, inchq ufc of ic 5 that is, why doe you dote upon the our-ward man that periiheth in the getting, which pe-riflieth in the ufing, that will ftand youinnoftcad if you kecpe it < and why doc you not rather labour for the meate that periflieth not i why doe you not labour to gee the ftrength of the inward man which is of an immortall fubftance that will never fade nor periffi in the ufe: you have built a Temple here, which is in ic felfe a good worke, but I fay, except you build alfo in your fouies the Tcmpk of the inward man, all your tebour, all your paines and all your coft is but loft labour : ic will perifh and ftand' you in no ftead when you (hall need it. And this fs one maine drift of the Scripture to (hew you the vanity of earthly things, that you (hould not fet your affedions upon them, becaufe they perifh in the ufe, and that you (hould not lay out money fir thdt whhkprofitttbmt, as the Prophet fpeakes. Confider therefore that iris a fpirit, and againe borne and intufed into this body to beare rule there, and the body to bee butafcr-

M vant

I 1 I I I ,. ■ I IBM

; The Saints Spirituatt ftrength,

i.Dii rcnce.

vant to the inward man. But that you bee not deceived, there is a naturall ftrengthwhereby fome men will goe very farre, and there is a morall ftrength, and yet take heed you reft not in that: not that I fpeake againft naturall ftrength, becaufc it comesfrom God and is good. For I fay, wee doc not take away thefe aflfe&ions, hue wee alter I and change them, arid therefore I beTeechtyou: lookethat you doe not content your felves with ! them, but labour to ftrerigthen the Inward man. And here a queftion arifeth,feeing that there isa naturall and fpirituali ftrength, how (hall a man come to know whether the ftrength which, liee hath, bee a naturall, .morall, or fpirituali ftrength 3 yet as I faid 3 weedoe not deftroy naturall ftrength, but weeufc it,as men doe wild Horfcs and beads, they tame.them, to. make thetnfitfor fovice; fo wee fhouldufe thefe as meanes to carry us unto their right ends, Wee will therefore come to fhew the differences betwixt the naturall and fpirituali ftrength./ - L

The firft difference is this, The fpirituali ftrength goes further then the naturall ftrength. Looks what the naturall man with the naturall ftrength can doe, the fpirituali man can doe more, heecan goe further both in degree and meafure: and the reafon is, becaufe grace elevates nature, itbrings it unto a higher pitch $ grace is unto the foule as a profpe&ive glaffe is unto the body, it brings that which is afarre off, to bee as it were nigh at hand, it turnes a man to fee things in a more-excellent

manner;

Ihe Saints Spiritnall ftrength.

81

manner: for as water thac is elevated by fire, fo is he that hath this ftrengch s that is, hee is abler to doe more then a natural! ftrength can doe : this was that which made a difference betweene Samp-fin and.other men, hehadanaturallftrength, and hee had another ftrength to doe more than another man could doe: and that this ftrength doth goe further then a naturall ftrength, we will proove by thefe particulars. Firft, the fpirituali ftrength n ables you to fee more, and to prize grace more $ the naturall ftrength fhewes you ibmerhing in your journey, but it fhewes you not unto rhe end of your journey 5 whereas the fight that the inward man brings unto the foule, addes unto it, leremy 31. 34. Then (hall yeeknowmee; that is': they knew mee'before 5 but now they (hall know mee in another manner then before : grace pre-fents things unto the foule in another hue. Secondly , in performances : all naturall ftrength leads a man but umo a forme of godlinefTe, but this ftrength gives a man power and ability to doe good. Labour, therefore,.labour for this ftrength that your hearts may bee in fuch a frame of godli-nefle, that you may doe Gods will in earth as the Angels doe it in Heaven, which the carnall man will never doe : hee that hath not this ftrength, he will never labour to pleafe God after that manner, becaufc hee cares not for grace if hee can but efcape hell, but the fpirituali man will not bee contented to have the pardon of finne, except he may have grace and holinefle too. Thirdly, it inables

M a him

i Pec,

4 4*

4

J be Saints Spiritualljlrength.

him to goe further in Iudgeraent, the naturall man he? cares nor, if hee can get but jiftfo much holi-nefiTe as will bring him to heaven 3 but the fpiritu-all man will not bee contented with anyanfwer: but iris with the fpirituall man as it is with the Sunne; the cleereft Sunne-fhine fhovyes the moft motes 5 the cleereft glafle the bed 5 and be.ft water is next the fountaine 5 even fo when the fpirituall man is ftrong in the inward man, it fees the more motes and brackes in the fpirituall ftrength, and labours for more ftrength againft weaknefTes,which a naturall man cannot conceive of, as 1 Peter ^^ They thinke it ftrange that you runne not with them into the fame exceffc of riot; they know not the reafon, or they cannot conceive what iliould keepe you from loving fuch and fuch vices which they love: like blind men, they hearc the pipe, but they fee not the perfons that dance, fo they heare the pipe, but they fee not the rule by which the fpirituall, man goes^ as a country-man that comes and fees a man drawing the Geometricians line, hee marvels what he meanes to fpend his time about fuch a thing, when as hee that drawes it knowes that it is of great ufe: Eourrh-ly, in degree, that is, in the generality of the growth, when you grow in every part proporti-onably: a naturall man may grow in fome parts, but not in all parts 5 as for example, hee may have a large capacity of knowledge in divine Truths, yet hee hath but weake affections to God: or it may bee his affections arc ftrong, but his Iudgement is

weake

^

The Saints Spirituall ftrength.

h

wcake : or it may. bee heisftronginboth,rhat is, hee knowes thegood, andafterhis manner of loving, bee loves the good : but ycc there is fuch weakenefte in the will 3 that hce will not yeeld any true obedience unto. Goo: but it is not thus in the fpirituall ftrength, that is, in thegrovvth of the inward man, for that leads him unto all growth in all parts; now in the naturall growth, wee fay, it is not a proper augmentation, except there bee a growth in all parts : as for example, if a man (hould grovtf in one member, and not in another, as in the arme, not in thclegge, wee would not fay that it were a growth, butadifeafe, and that many humours of the body were met together in his arme, and that ic were rather a figne that it fhould bee cut off from the body, then a helpe unto the reft of the body-, even fo the growth in any part of the foule, if it bee not univerfall, rather hurts then helpes, that is,it rather fliowes a difeafe in thcfoule 3 then the health of the foule: but the true fpirituall ftrength, that growes in all parts: fo much for the firft difference.

The feeond difference is in the beginning and ending of that ftrength : it hath another ^ilpha and omegai for the ftrength of the fpirituall man is wrought by the Spirit and Word of G o d • as thus, the principles of Religion being taught him out of G o d s Word, hence there is a fpirituall ftrength conveyed into^the foule, forIfay\> no man can receive the fpirit of this fpirituall ftrength, but by the Gofpcll, therefore confider what the good-i M 3 nefle

2. Difference.

JJ^aints Spiritual! Jtrengtb.

ncffc is that you have, and how you came by ic, whether ic came by the Gofpell or no, if it did you (hall know it by thefe particulars. Firft, examine whether ever you were humbled: that is, examine whether by the Preaching of the Law, you have had fuch a fight of finne, that hath broken your hearts •, if thus in the firft place you came by it, it is a figne that it is the true ftrength, for this is the firft worke of the Spirit, when it comes to change the heart of a Chriftian, ^ndto make him a New Creature; Firft, throughly to humble him 5 Secondly, examine whether there hath followed a comfortable affurance of G o ds love in C h r i st, which hath not only wrought Toy and comfort againft the former feare, but alfo a longing defire after Chrift, and holinefle, thereforeif the holinefle that is in you beethroughly wrought, it doth proceed from the Spirit, for this orderly proceeding of the Spirit doth make it manifeft, but as for the naturall ftrength, it hath not fuch a beginning, it is not wholly wrought by the Word, it may be hee hath beene a little humbled and comforted by the Word, but it is not throughly and foundly wrought by the fame Word ': but is a mecre habituall ftrength of nature picktoutof ob-fervations and examples. Againe as the fpirituall ftrength hath a different beginning?, fo it hath a different end: the end of themareasfarre (if not further) differing ^s their beginnings : for as the holinefle that is in a Holy Man, arifeth from a higher Well-head, fo it leads a man to a tnore nobler

The Saints Spiritkall ftrength.

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bier end then the naturall ftrength: for the end of the- fpirkuall mans ftrength is Gods glory, that hee ' may yeeld better obedience unto God, that hee may keepe truth with him and keepe in with him, that hee may have more familiarity with him and more confidence and boldneffe in Prayer; in a wofd^.that hee may bee fit for every good worke: But the end of the -natural! ftrength, is his owne ends, his owne profic and pleafure, and his owne good 3 for as the rife of any thing is higher, fothe sad is higher, as for example: water is lift upon the top of fome Mountaine* or high place b£caufe it may goe further, then if it were not: fo when a man is ftrong in the inward man, he is fet up higher for another end, and that istopleafe God, and not himfelfe, and thus much for the^fecond diffe-rrnce.v

The third difference is this, hee that is fpiritually 3, D/ffe* ftrqng, is ftrong in faith* The ftrength of the in- unci* ward man ia faith r but the ftrength of the outward man is but moral! ftrength, an habitual! ftrength of natuie: it is faith rhat gives ftrength : a man is not a ftrong man in C h r \ % t, or in the inward man that hath not a ftrong faith-. Strong faith makes a man or woman ftrong: that h, it is that which makes a difference betweene afpiritu-allman, and a naturall man .• for as reafonmake* a difference betweene men and beads, fo faith makes a difference betweene a holy man, and a

1 wicked man: as for example, takeaPhilofopher that doth excell in other things, as inhumane^ i_ know-

J

Heb.H.34.

1 Tim. 4.10.

Hcb.n.»4-

77;e Saints Spirituall jlrength.

knowledge: fuch goc beyond other men, yet in matters of faith and beleeving they are as blinde as beetles; and the reafon is this, the one fees and doth all things by faith, but the other onelyby the light of nature, and this is the fame that the A-poftle fpeakes of in Hebrews 11. of voeakethej became ftrong, that is, becaufe they had fakh, and were ftrong in the faith, andtruftedandbeleeved, and hoped in God, therefore they became ftrong, they did that which other men could not doe that wanted faich. Stfera might doe as great things as Gideon 5 but here is the difference, Gidem doth them all out of Faith, but the other doth them but from nature, and fo Socrates may in worldly things, bee as wife as Paul, that is, as wife in underftanding, and in policy by reafon of excellent outward parts as Paul; but here is the difference, Paul doth all things out of faith, but Socrates doth not: therefore the Apoftle faith, 1 Tim.^. io. Weareflrong becaufe we Jland in God: that is, wee have a ftrong faith in God, and that makes us to withftand all the affaults of men and Divels. I fay, this is that which makes a difference betwixt us and the men of the world. Diogenes may trample under his feetethe things of the world as well as Mofes, but Mofes by faith chofe rather the one then the o-xhtx>Heb. 11.24. Faith in Chrift made him to choofe grace before the things of the world : but it was not thus with the other, his contempt of earthly things, was not out of faith, as Mofes was, who had refped unto Gods Commandcmenr, and ro

his

his promife j for then and not till then is a man fpi-ritually ftrong , when he will let life and riches, and honour, and pleafure, and liberty, and all goe for Chrift: the naturall man will never doe this, this is the onely property of faith, a fupernaturall worke, and change in thefoule, and therefore the holy Ghoft faith, they fuffercd with patience the fpoiling of their goods, that is, they let them willingly goe ; life and liberty and all (hall goe ere Chrift fliall goe. A noble Roman may doc fome-thing for his countrey, and for himfelfe but there is a by-end in it, heedoth knot in a right manner unto a right end, but the fpirituall ftrong man doth all things in a fpirituall manner unto a faving end, the one doth it for vaine glory, but the other in uprightnefle of heart: for there is a double worke of faith. Firft, it empties a man, as a man that hath his handfull cannot take another thing till he let his handfull fall , fo when faith enters into the heart of a man , it empties the heart of felfe love, of felfe will: it purgeth outtheoldrubbifh, that is naturally in every mans heart, and lets all goe to get hold on Chrift, all (hall goe then, life, and honour, and profit, and pleafure, and hee is the truly fpirituall man that can thus lofe the world to j-deave to Chrift, and miferable are they that can-j not. Secondly, as it empties the heart of that j which may kcepe Chrift out of the foule : fo in the fecond place hee feekes all things in God, and I from God, that is, hee firft feekes Gods love, and ; Gods blefling upon what hee doth enjoy, and then

N hee

The Saints SpirituaHjirengtb.

Mtt.x6tf>

| he goes unto fecondary mcanes, andufesthemas helpcs: bat a man that wanteth faich, he will not let all goe for Chnft, heewrll not feekefirft unto God inany thing,but unto fecondary meanes, and thenifhe faile, that is , want power rofupply, then it may be he will feekc unto God: and hence it is, that hce will not loofe his life, or liber y, or honour for Chrift $ becaufe> he fees more power and good in the creature than in God. Againc, this makes the difference betweeneChriftianandChri-ftian, namely faith , and hence it is , that fome are weake, and others areftrong ; hence it is chat fome are more abler than others for the greateft duties of Religion : as for example, Caleb and I* jhua can doe more than the reft of the people, and what is the reafon, but becaufe they were ftronger in the faith than others, and fo Paul faid ofhim-felfe, that he could doe more than they all, becaufe Paul had a ftrongcr faith : For the truth of a mans ftrength, is knownebyhisftrengthoffaiththathc hath, whether he be naturally ftrong, or fpiritually ftrong, for this is the firft workc of the Spirit after the humiliation of him in the converfionofafin-ner, namely, to worke faith in him 5 and fio fooner faith, but as foone by degrees, ftrength, and then the promife followes faith, He thatbelievethandis baptized fball be faved ^ but be that btlieveth not [hall be damned, Marke 16* 16. and this is the cotfrle that wee take in preaching : firtt wee Preach the Law unto you, and we doe it to this end to humble you, and tobreaketheharddifpoficionofyour

hearts.

I hearts, that fo they may be fit to receive Chrift, and when we have throughly humbled you, then wee preach unto youtheGofpell, befeeching and perfwading you to believe inGhrift, for the pardon offinnespaft, prefent, and to come 5 and to lay downc Che armes of rebellion which you have taken up againft Chrift, and you fliall be faved , but yet notwithftanding, you are neither humbled by the one, nor pcrfwaded and provoked by theo-ther, but are as the Prophet faith, Ton have eyes and fit net , you have cares but you heart not , feeing you doe not fie , and hearing you doc not heare$ as for example, when a man is fhewed a thing, but yet hee mindes it not, when the eye of themindeisupon another objeft, that man may be faid to fee and not to fee, becaufe he dorfi not regard it, or a man that hath a matter come before him, he heares it,but his mxnde being otherwayes employed he regards it not, in which regard hee may beefaidtohearc and not to heare, becaufe he minds it not. And what is the reafon that though wee preach the Law and the Judgements of God fo much unto you, befeech and perfwade you fo often to come in and receive Chrift and you fliall be faved, time after time, day after day, yet we fee no reformation at ail? what is the reafan that the word wants this effed in you, as to humble you, and thar you are no more affrighted with the Iudgements of ; God than you are, and thlt youremaineasigno-', rant and carelefTe as ever you were, the reafon is, •becaufe you doe not believe : you want a truefa-

N 2 vi

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ving and applying faith,for if youhad that,the word would worke other cffcdls in you , than it doth. If one (hould tell a man that fuchorfuchabenefitor legacie is befalnc him, that would raifc him unto great honour, though before hee lived but in a meane. condition, now if .this man did bur believe it, tbenfurely he would repyce. Truly fo, if you did but btkevetlut Chrilt, and grace, and falvati on were fo excellent , and that holimfle and the ftrengthaing of the inward man, would bring r you unto lb happie a condition.and eitate, astpbeethc i Heires of Heaven,youwould rtioycc in C h, n r. s*t and grace onely* Agdine, if you did bele£re that the Word of God is truc,an J that God is a juft God : ; If the drunkard did but beleeve that^drunlcardsfhall ! bee damned; Or if the Adulterer did hut beleeve : that no Adnlterer fliould inheritc the Kingdome i of God and Christ : Oiv if the Prophane perfon and the Gamefter, did but beleeve that they muft give account for all their mif-fpent time and i-j die words, and vaine communication, they would I not fport themfelves in their finnes, as they doe. j Againc, if men did but believe that God calls whom and when hee lifts, and that many arecalled,. but few are chofen, that is,' here is a Church fi 11, but ic may be but a few ofyoufhall befaved $ I fay, if men did but believe this, they would not furely deferre their repentance, they would not put , off the motions of thf Spirit, but they would ftrike vvhileft the Iron is hot, and grindc whileft the wind blowes, but men will not beleeve, andthere-1 fore

The Saints SpiriuallBrengtb. p 1

fore icisthactheygoconinfifiaeas.they doc : Ic is pot So for earthly things * me$. are, eafily brought to believe any promife of them-; a$ far esampie, if ,oae ihould : comc and tell "a man ofacommodi- j tie, which if hee weuld but buy and Jay by him, it j would in afhovt timeyeeld: ft hundred for one -$. \ phhow ready will men bee, tobuy fuchacomnio-Hitie with the wifeMerChant, Mat. : H, 44. They •would fell-alUM ever they had to buy this: oh that wpuldbeby thos wifefor their foules: belov-$1^1 ypu this* rfay of4commodity, thefeeft,vthe rM&eft gthe prpfitabl^ft eommaditie that $£* vps* bought, even> Chrift and gracev and;fakaticb:; which if you willbut lay out your (fock^oCgrace •t*d>j>uy him, you (hall have him-, thai is, if you have butiadeft^ to receive Clnift, and J^him-upiH your hearts * I tdl;youit.wUlye€ld>oj : a-litwlred for one. j Nay, Chrift the commoditie:himfelfe faich, itJ Marktio. Hee thtt forfaketh father and mother 9 md mfe^ mi'childrenyjMMfi> firptyjtkt> fa$rtceHt&\h^ ; but men

wilLnot beli?v£ Jr, but a time will come when yesi fliall fee it to.betrue: andbefooleyour felves 9 that you Loft h precious a bargaine as Chrift andfal-falvation <is v for the disbwrfing of a lktk profit 3nd pleafure, but as I Md before, tW difference lyes here, men want faith, and hence it is, that'they negkft the {lengthening of the inward man > and are fo over-burtheped with loflTesandcrolTes, be-caufc they want faith j Aad fo much Ion he third difference.

N 3

Mar. jo.

■

9 l

4?

Difference*

Romi*i4<

a Tim.*.J.

The Saints Spiritual I flrengtk

The fourth difference is this, the naturall ftteflgth leader a-man but unto a forme of godli* nefle, but the fpifituall ftrcngrtvleadesamanunto the power of godlindTe : I call that the forme of godlineffe, when a man doth perforxne, or doea-ny thing with carnall affe&ions not to a right end, and this is knowne by this, when they fall away from that ftedfaftnefle, or forme arid (how of hoh-nefle that theyTeemed to have: this forme of god-liaeffe is the fame with that in Reb, 6 • A rafting of the Word of life, and yet notwithftanding fall 4-way : they feemed to have tafted of faving grace,' and to Have the power with the forme, but it was not fo, becaufe they continued not: they loft that forme which made them feeme to -bee that which now itappcares they were not* Againe, I call that the |K>wer of godlineffe which is performed by the divine power, force and efficacy of the Spirit. £«*.*. 14. it is faid, that the Gentles, that were not under the law did by nature the things contained in the law : that is, they did it by the efficacy and power of nature, Sembfably unto this is that of the fameApoftle, 2^,2.3. in the latter time men {hall come in a forme of godlineffe, that is., with a forme in (how without fubftance or power of the Spirit : but the inward -ftrengch which is the inward .man doth not onely teach you to doe, but alio it teacheth you how to doe them; but men that have but a common ftveogth, have fomebubks to good' $ and they feeroe to have this.ftrength, becaufcthey have the law of nature

written

written in their hearts ^aod they may promife much 5 and yet he is notfpirituallyftrGng, becaufe he cannot doe fpirituall anions in a ipirituall manner 3 for hee goes about that with a naturall ftrength which (hould bee performed with a fpriri-tuall ftrength, i Pet* i. 5. Who are kept by the fewer of God through faith , umo falvation : when a man is truly regenerated, when he hath not power of his owne to doe the Will of God , then hee hath the fpirit to helpe him, that is 3 they are not onely kept by the power from evill, but alfo they $re inablcd to doe good by it.

The fifth difference betwixt the naturall and fpirituall ftrength, is this, that which proceeds from the fpirit is alwayes joyned with relu&ancy of the will, but in the naturall ftrength there is iiorelu&ancy, becaufe there is no contraries, but in the fpirituall man there is two contraries, the flefh, and the fpirit, and you know chefe can never agree, but they aire ftill oppefing one another, as for example, a man that is going up a hill, hee is in labour andpaine, but a man that is going downe a hill goes with much eafe : fo there is much labour and paine , which a fpirituall man takes to flibdue the flefti , but the naturall man hath no relu&ancy at all : hee hath no fighting and ftrugling with corruption , but hee goes without pain° becaufe hee is but one, and one man cannor bee divided agai-nft it felfe , but in every fpirituall man there are two men, the old man, and the new man , the flefh and the fpirit, and hence growes that fpirituall corn-bare,

1 Pet. 1.5.

5. Dift. renee.

94. The Saints Spiritual! jlrengtb.

Rom.7.2 J

bate, C7^/. 5*17. The flejh luffeth againfi the Jptrit^ and the $ irit againfi thepefb, that they cannot doe the \ things that they mould : thefe tw<3 men in a regenerate man ftrive for mafteries, and fo hinder one the other. Yet know alfo that in the naturail man there may bee relucfhncy in the will againft fome I particular finne , as covetoufnefle may ftrive a-gainft pride , and pride againft niggardnefle, yet not fight againft it asitisafinne, butasitcrofleth and thwarteth his pride. Againe, know that a naturail man may have relu&ancy in fome part of the foule, as in the confeience , which is fenfible of finnc; and hence it. may convince the man and the reft of the faculties , notwithftanding they are at peace: but wherethisfpirituallftrengthis, it is in all parts not one faculty againft another but all are fighting againft finne in the whole man : now the reafon that there is not this relu&ancy againft finne in e. very faculty in the naturail man , is 3 btcaufehee wants faving grace $ grace is not in the faculty op-pofire unto the corruption that is in it : but in the I holy man there is, and therefore hee is like Rebeck**, I they have two in them , Iacob and Efau : the flelh I and the fpirit, and Paul complaines of fo much, Rom. 7. / fnde another law in my members rebel-'ding againlt the law of my minde , that is, I finde ! fomething in me that is contrary unto me : In my ! members , that is, in my body and foule, notwithftanding ; firft, I hate the evill of finne as being I inoft contrary unco grace, but yet I cannot avoyd it, I cannot doe the things that I would: but the m> / turall

7he Saints Spiritnall ftrength

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curall man doth not hate the eviil of fine other-wayes than as it brings puniihment: Secondly, / delight in the Law of God in the inwardmm> that is, hovvfoever I am violently carried unto the committing of finne, yet it is againft the defire of his foule,hee hath no pleafure, hee can take no delight in it, for his delight is in the inward man: but the naturall man takes Gods Lawes as burthens, and therefore hee will not fubmit himfelfe unto them becaufe he is not ftrong in the inward man: he pro-mifeth, but hee performes not 5 hceyeelds, and yeddsnots heeyecldstofomething, but not toe-very thing: And thus much for this laft difference betwixt the naturall ftrength and the fpirituall ftrength.

Is itfo, that the ftrength of the inward man is to bee defired above all things, then as it was in the firft place for reproofe, fo inthefecondplace it may ferve for exhortation to all men, that they would labour to grow ftrong in the inward man, and that they would now at laft gather the fragments of their thoughts and defires which I have beene formerly fct to get other things, and now wholly imploy them for the getting of this' ftrength, and fo much the rather becaufe other things are but. as the huske without the kernel!, or as the fcabberd without the fword, which will doe a man no good when hee ftands in need of them • as for example, to bee ftrong in riches and honour and credit, ( and yet this is all the ftrength that mod men defire) will doe no good

O when

Vfe I

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when.yce come to wraftle wirh finne and death. But for to be ftrong in the inward map who jtcekes or enquires after it C I know you would be ftrong in all earthly ftrength: but I befeech you above all things labour to bee ftrong in the inward man. Ic is the folly, ..weakenefle, and fickneffe of men, they looke. all without the doores, unto the ftrength of the outward.man, oh that I could but perfwade you as I faid before to gather the reft of your thoughts and defires together, and fet the foule in a frame of grace that you may mortifie thefe inordinate affections which keepe backethe ftrengthning of the inward man, as covetoufnefle, pride, plealure, love of vaine glory, and the like $ then it would bee bit an eafieworke and no burthen unto you to ftrengthen the inward man; but here menfticke, the way is too narrow, it is a hard matter to perfwade men untoir, that there is fuch excellency in the one and not in the other, that grace is the better part. Therefore that I may the better prevaile with you to ftrengthen the inward roan, I will lay downefomemotivestoperfwade 1 you to ic. i. Motive. J The firft motive to move you to ftrengthen the inward man, is, becaufcyour comfort lyes moft in the inward man: even all your comfort, and therefore to ftrengthen thar, is to addeunroy cur comfort : as for example, the Sunne brings comfort with it becaufe it brings light, thereforethemore light the more comfort, Jo the more of the inward man you have, the. more light and joy.

Now

Jbe Saints Spirituall jlrength

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Now the reafon wherefore the inward man brings the moft comfort is, becaufe it is the greater facul-ty, and the greater the faculty is; the greater is either the joyortheforrow, as for example, take a man that is troubled in minde. None fo humble, fo penitent, fo forrowfull as hee: and therefore it is faid, that the Spirit of a man will beare his infir-mitiesjbut a wounded fpirit who can beare t a man may be ableto beare any outward trouble, but the griefe of a troubled mind who can t on the contrary take a man, that is at peace with God, who fo joy full and comfortable as hee if now the outward man is the leffc faculty, and therefore it is capable of the lefle comfort: it doth not in any meafure know what true comfort and joy there is in the in ward man: Againe, what joy the outward man hath in outward things, it is but the opinion of the inward man 3 they comfort no more, but as they are efteemed of the inward man,if theinward doe not efteeme them as worthy thercjoycing in, they will not [bring comfort $ Againe, all the paines and labour that you beftow on the outward man is but loft labor, that will bring you no great advantage: but the ftrength of the inward man will arme youagainftloflTes,andcro(Tes, and reproach, that you (hall meete withall in the world, whi-left you are in the way to heaven: Againe, con-fidertb'ac though you bee ftrong in the outward msn, yet you are moveable; fubjeft to(baking and fleeting; but it is otherwayeswich the inward man, it makes a Chr iftian ftedfaft and unmoveable

The Saints SpirituaB ftrength.

it will fo eftablifh the heart in grace, that he will ftand firrae unto Chrift in all eftates. It is with die outward man as it is with the Seas, though the ftrength of the ftreame runne one way, yet if the wind blow contrary, it moves and ftirres, and drives, anddifquietsit: fo when lofTes, and crofles come, they breake the frame and ftrength of the outward man, but the inward man is like the dry ground, let the winde blow never fo violent, yet it moves not, it (lands firme. Againe, in thea-bundance of outward things there is notruecon-tentednefle: Neither in the want of them, where the ftrength of the inward man is, is there caufe of dt je&edneffe. This we (hall fee in AJam and Paul: ^4 dam though hee was Lord of all things,and had the rule of-all the creatures yet when hee was weake in the inward man, what joy had hee, nay what feare hadhenot,whenhehidhimfelfeinthc Garden *. Againe, looke upon Paul in the want of thefe outward things, he is not deje&ed at all, as in \^48s 16. 25. it is faid, that when Paul and Silas were inprifonintheftockes, the prifon rung for joy : now what wasthereafonof it, but this becaufe they were ftrong in the inward man t And therefore you lee that all true joy is that which comes from grace within, and when you rejoyce in that, your rejoycing is good, you ftand then upon a good bottome! Alas>you thinke to have contentment in your riches, but you will bee fooled by them: they will deceive you, if yoa build up-on them you willbuild without a foundation, and

goe

A&s 16,i y.

Tk Saints Spiritual! ftrength.

99

goe upon another mans legges: now were it not farre better for you to get legges of your owne, and build upon a furc foundation i and this you {hall doe if you will ftrengthen the inward man. Againe confider, that if you doe not ftrengthen the inward man, you will have wicked thoughts in your hearts and evill a&ions in your hands 5 were it not better to bee ftrong in the inward man and to have holineffe, and grace in the heart t Let this therefore move you to ftrengthen the inward man, becaufe your comfort lyes moft in the inward man: Thus much for the firftmotive.

The fecond motive to moove you to ftrengthen the inward man, is this: if you labour to ftrengthen the inward matr, you (hall thereby pleafc God. If a man had never fo much ftrengtft, yet if it be not the ftrength of the inward man hee cannot pleafe God, hee cannot performe any holy duty, in fuch a holy manner as Go d will approove of, and therefore the Prophet faith, That God doch not delight in any mans legges. He cares not for any mans ftrength, bee it never fo great and excellent, except it bee the ftrength of the in ward man, and on the contrary, hee regards the holy man with bis ftrength, though our wardly weake, as in Eft. y 6. 2. 1 will dwell with him that is of a cmritt and humble #int, hee that is of a contrite fpirit, he isfpiritually ftrong, and therefore I will dwell with him: now whatisthereafon,thatmen feeke fo much the favour of Princes* but becaufe ____*Oj they

i~J Motive *■

Ifaiah $6.1,

7be Saints Spiritual! ftrength.

Ioh. I7*4>f-

Ioh.*f.&.

chey may be exalted unto honour,then why fliould not you much more labour to bee in favour, and have familiarity with God, who is the King of kings, and Lord of lords, who hath power to exalt one, and pull downe another; now if wee could but bring our hearts to beieeve this, that in ftrengthning of the inward man, wee (hould get and grow in favour with God, then men would bee tttrred up to fet upon this worke: yet withall, you muft know that by the ftrength of the inward man, you doe norpleafe God by merit, forfo Ckrift only, and none but Chriftpleafcth God: but when you ftreng<hen the inward man you plcafe God, by objevft, becaufe you chufe grace and holinefle,and his favour above all things: Merit was the fame argument Tvhich Chrift ufed unto his Father, when free would have his Father to glorifie him,fa&# 17.4,5 • Father I have glorified thee on earth : ihdve finijhedthe worke, &c. therefore, Father, glorifie me, that is, I have merited this at thy hands, that thou fhouldeft glorifie mee, becaufe I have perfe&ly pleafcd thee in doing thy will. But an argument drawne from the objed, is that, which Chrift ufeth to his Difciples, Herein is mj Father glorifiedjhat you bring forth much fruit: when you grow ftrong in the inward man, and can bring forth fruit agreeable unto his Will, you pleafe God: And therefore it is, that the Scripture fas forth the members of Chr*st by the Olive tree, and by fwceteoyle, the one full of fatneffe, the other fullof fweetnefle; fo the inward man

makes

The Saints Spiritual! ftrength.

101

makes a man fat, richingrace,andoyleasthena-ture of ic is, to cheere and beautifie- thccotince-nance, fo doth grace; it fweetens the foule 3 and makesitbeautifullunto Go d; Therefore let this moove you to ftrengthen the inward man, that thereby you may pleafe God.

The third motive, toperfvrade you toilreng-then the inward'man, is this, becaufethis inward ftrength drawes on the outward ftrength, that is, it makes the outward ftrength more profperous. Now who would noc thrive in the things of the world.? but if you rurne ir, the contrary will not hold fo, for the outward ftrength will nor draw on the in ward ftrength; therefore our Saviour faith, Seeke you firjl the Kingdome of heaven , and the rightewfneffe thereof^ and then all things llMllbtCiub-dedunto you ; the way for you to thrive in the outward man is, firft to get ftrength in the inward man; Seeke you firft grace and Chrift, andhcli-ncffe: and then the effeft will follow, All things, that i$, whit you fhall (land in need of, (ball be given you, and £ fa. 48.18. The Lord l=aith,0 that my people had but a heart to confider, that is, oh that my people would but bee wife; Firft, to ftrengthen the inward man, and then as it fol-lowes, your profperity (hould bee as the flouds, then your outward ftrength and profperity (hould abound likeflouds: againe Prov, 22.4* The wife man faith, that the re ward of holineifeis, rxbes, and h&mur, md life: hee that is ftrong in the inward man, (hall have whatfoever may be neceffiry

or

3. Motive*

Matth. f.?$.

Ifai 48. iB,

Pro. a a. 4.

The Saints Spirituatl Jlrength.

orgood for the outward man: and therefore wee (hould ftrive to grow ftrong in the inward man, that is, to bee full of grace and wifedome, efpeci-ally againft cvill daies againft they come,that when they come wee may have (trength to bcare them: now the inward man will beare a mountainc of af-J fli(ffcions and reproches, which will preffeand fqueefe the outward man to powder: The/piritof a man will he Art his infirmities, but a wounded Conscience who can beare ? If the inward man be weake, who can beare the burthen of affii&ions and the like,but if the inward man be ftrong, then the Witt will beare a part, and the affe&ions wil beare a part with the confeience, and fo the burthen will bee the lighter, but if you be not ftrong in the inward man, it is unpoflible that youfhonldbeare them: therefore let us not bufie our fclves about fantafies, and vaine things that will ftand us in no ftcad, but let us labour to ftrengthenthe inward man. 4, Mothe. The fourth motive, to perfwadcyoutoftreng-then the inward man, is becaufe a man is that which hee is, in the inward man, a man without tht inward man, is but as a fcaberd without a fw$rd y that is worth nothing, and therefore the wife man faith. That the righteous man is more excellent than his neighbour, the excellency wherein hee doth exceed him, is inthe-inward man : and therefore Chrift in the Canticles^ when hee would fet forth the excellency of his Spoufe, hee faith. That fine was fairer than the daughters of men, fhee is fairer in regard that fhec is ftronger in the inward man,

ftiee

^Tbe Saints Spirituattftrength. i Q$

(hee is all glorious within, Pfrt. 45. jj % that is, the holy man doth as farreexceed the naturatl mania beautie, as pearles exceed piblc ftones, or gold braffe, or filver copper. I know any man doth de-fire to be ipfbme excellency, I fay it is a proper * tie in nature to feeke oat fomesxeeikncy,: thenisit not the beft wifedome to feekcit in the beft things, in the inward man? Now as there is meanes to bee richin the outward man, fo there is meanes to bee rich in the-inward inan 5 therefore I befeechyoUy ufe the meanes that you may bee rich ingrace and holinefle, Pm>. 30.22,3 0. the Wife mans fpeech there, may ferveto fa forth the excellency of that man, that is ftrong in tife iow^oipaan,: there are ^things* faithhe>tbat arde^miex^ iJuion,a Hee Goate, a Greyvliound, and a King, before whom J there i$ no, (landing. So hee tha* is ftrong in the inward man \ Firft, hee is as a Lion>tbat is, hee is ftrong in gqi&j : Secondly, he is as a Grey- hound, that is, h^jsrwifcintheperforn?am;eofall holy duties : Thirdly, ht is as a Hee Goate, profitable to God and the Church, Fourthly J& is as a King, to ruleat>4 MMi%Azhi$ ;b&fe §ffe<ftions and lufts. pVPH (fmmlkmR is a Kiag, b^iife hebeares rule in thefoulej, but it is npt ? fo with a wicked man, his lufts rule him : hee is a flave and not a king, and therefore the Apoftle faith, Let not [mm reignein )Q*r : b*diesje$befit intht lufc thereof. If it I once reigneic will rule, and if itruteyou muft o-I bey, unto whatsoever drudgery or flavery it enjoy nes you: therefore labour to get ftrengthin

P the

Pfoi.4j.1s

pro. 30.^,30

Rom.$.z*

Gen.49'4*

Par.j,

The Saints Spiritualljlrengtb.

the inward man, and know alfb, that you (hall not onely bee free from the inward flavery of fin, but alfo you (hall kcepe your excellency, and therefore it may beefaid of every one that is weakc in the inward man, d&Uceb hid oi Ruben, Gen./^g. it. thou art become as wcake as water, asifhee (hould fay, thou waft that which thou art not now; thou waft excellent, but now thou haft loft it. So I fay unto you, if you lofe the ftrength of the inward man -youwitlofe your excellency: now no man would willingly lofe his excellency* if youAvouId not then, you muft keepe ftrength in the inward man. Inche i .F/c/wf,thePfalmift fees forth the excellency of'that mata that is ftrong in che in ward man, He (halite like a tret that is flamed by the rivers of water. Firft, he fets forth the property of the fpirituall man, he (hall be grcenc. Secondly, bis ftabilitie, he (hall be as a tree planted, that is,whkK(hallnoteafily bepiucktup. Thirdly his perpetukie, his branches (hall never wither, he (hall never grow unfeemely to God. Fourthly, his f i uitfulneffe,he (hall bring forth fruit in feafon, that ii 5 hee (hall be fiuitfuilingracej but on the contrary, when a man growes weake in the inward man, it will be farre otherwaics with him, he will bee like a tree that hath loft both fapand roote, leafcandfruite, fet in a barren foyle with withered branches, and fruitlefle, fit for nothing but the fire : but if a man can keepe his ftrength in the inward man, neither reproch, nordifgrace, nor (hacne, nor the Divcll (hall be able to make

that

The Saintr Spiritua

—

105

that man miferable, Therefore keepe the Image of the inward man fafe,.. whatsoever becomes of the outward man. And there is good feafon why you fliould keepe the inward man fafe, becaufe it keeps the foule, and directs it unto its right end. In EccUf.ii. the wife man faith, Allthings are vmi-tic and vexation offpirlt: when a man lofei his happinetfe in the inward man ? though he keepe the outward man fecure, yet it were but vanitie and vexation of the fpirit. For hegoesbefides the rule hee fhould goe : there is a rule unto every creature that it is to goe by, and the nearer the creature comes unto the rule, the more excellent is the creature ; but if it goes befide the rule, it lofethits excellency : as for example, the fire and water are excellent creatures if they keepe to their rule, but if they exceed their rule, then they become hurtfull: So the rule of the foule is the inwardmaa, that he grow in grace and holinefTe, andthecbfer you keepe to this, the more excellent you ar£ : therefore that you may keepe your excellency, which you cannot doe, except you ftrengthen the inward man, let this moove you to doe ir.

In the third place, thismay ferve for dire&ion: for you may fay untomee, you have (hewed us what this inward man is, and the differences betwixt the inward ftrength , and the outward ftrength, and you havealfo laid downemotives to move us to ftrengthen the inward man, buta-j las, how (hall wee ftrengthen the inward man <

P 2 what

rfii.

TAxb.%,6.

L P*ov.M~.'

what meanes (hall we ufe to doc fo? To helpe you in this works I will lay downefome meatus by the ufe of which you may beeftrengthened : but before I come unco the particulars, itwiUnot bee amifleto (land upon thegenerall, and a little co perfvvade yt>iV but to defiie to bee ftrong 5 for if you could but bringyonr hearty unto this ; but to ckfiretobeftrengthencd,itwillbea great meanes to move you to prevaileagainft whatfoever may feeme to hinder you from it ; I fay, if y 011 did but defire it: if you did but know the excellency of thcinward man , it. would worke a holy defire in you, and a true defire will let no meanes efcape, that may further ir. This is the fame meanes that Chrrft^fesuntohisDifcvptes,wheinhe would have them in lore with Faith, if you had Fakh, yea j but as much Faith as this grainc of Muftard feed, you fhould bee able to remove mountaines;, if you did but know-the excellency p£chis<j*ace of Faith, you would defire it 5 ^ndifyoicdidIbut; defire it', you would never reft till you get it :fo if you did but prize grace, and the inward man at a high rateyou fhould bee fine to have him : you know the promifc, Mrtih. 5,5. Blcjftd are they that banger , and thrrft after rtghmufniffe 9 fort hey [halllefatisficd : therefore if yoivcould but bring your hearts unto this frame as to hunger after the inward man, you fhould have him., or if you can j but bring your hearts unto this temper, as to defire him , or feeke after the ftrengthofthe inward manyoufhould find him : Prsv.i.q. ifthoufetr-

chefi

chefi for her , as for filver* *nd diggeB for htr a* for bid treafftre , then thou Jhalt find, &e. It you did but cftecme the inward man , as men doe filver, and prize it as a rich treafure at a high rate, then the effed would follow , you fhould find: fo then, if you will defire falvation , and happineflfe , and the ftrength of the toward man, youihallbeefa-ved i but you will never thrive in grace till you have a defire to thrive, grace will not grow till there bee a defire wrought in the foule: for when men doe not delight in the inward man, they never grow in grace and holineffe* they are not as trees planted that bring forth feafonablc fruit but barren : doe. what you will to it ^ thefoyle is flight, for the fpirit bach not yec tilled the hearr, and fowne ip it the firft beginning of tha feeds of,grace, which is a defire after it mow , as it is good.in the bodily ficknelfe to know the meanes of rc^ovpy, (o in the fickneffeand weakneflcof the inward man: it is good to know the mearss by which ic may be ftrengthned,thercfore we will now come unto the particular meanes for the (lengthening of the inward man.

The firft rpeaacs to ftrengthen the inward man is, to abound'in f)iritttall knowledge: becaufe the more knowledge the more ftrengch, for the fpiri-tuall knowledge of divine truths is the ftrength of the foule j for as thefoule is unto the body., fo is the knowledge ofrhe word unto the inward man. The body is dead without the foule, not ableto^ doe any thing,fo theiuwatd man without this fpi-

P 3 ricuall

■ .Meanest [..

108 The Saints Spiritual! firength. \

1 Pet.i.v

i Cor.?.1.

Heb.f.iJ

rituall ftrengch which is wrought in the foule by the faving knowledge of the Word, 4s nothing butweakneffe, therefore the Apoftlefaitb* ?W, 2.2. <-/** new borne Babes defirc the ftneere milkt of the Wordy that jee may grow by it: knowledge in the Word will make them grow in Chrift: the contrary unto this we fee the Apoftle upbraides in xhzCorinthUns , 1 Cor^.i.^ndHeb^.i^. becaufe they were weake in knowledge, hee calls them Babes, for faith hee, Hee that UnotexfertintbA Word ofrigkeoufnejft is a Babe, therefore labour! to abound in fpirituall knowledge. I preffe this 1 the more, becaufe I feare many of you are weake, becaufe you are ignorant 5 you want this fpiritu-I all knowledge : you know in our ordinary talke wee count ignorance folly, when a man doth any thing that hcefhouldnotdoe, orwoukfnotdoe, if hee didbutunderftaudhimfelfe 5 wee fay P that man is weake in judgement, oritisfollyinhim: furcly this weakneflfe in the inward man'is folly indeedc 5 and a man cannot (hew his weakneffe more, than to be weake in fpirituall knowledge; and yet you muft know, that a man may have much knowledge, as worldly knowledge, and the knowledge of divine truths , and yet bee but weake in the inward man: for there is a knowledge of Arts, which fills thebrainewith knowledge; but the fpiric goes no further, that is, it doth not fanftifie that knowledge in the heart < Againe, there is a knowledge ofthefpirir, which isano-perative working knowledge, which goes with

this

The Saints Spirituallttrengtb.

lop

this other knowledge^and leads it to fan&ification and is pra&icall i Buc yet I fay you muft know before you can be ftrongj there muft be fome proportion betweene the fpirituall knowledge, and the fpirituall ftrength : a's^for example, oneman eats and is fat, another man eats and is ftill leanej fo fome have as much as others have, and yet are not fo ftrong as others, andyet wee fay, fatnefle comes by eating $ fo doth the ftrength of the inward man by knowledge: and where the Lord workes by his Spirit, by bis Spirit I fay, the moft knowledge s there is moft ftrength : therefore I befeech you, labour for a full meafure of fa-ving knowledge, for a working, purging,convincing, operative, and powerfull knowledge. And this I doe not onely fpeake unto you. that are weake,but alfo unto you that are ftrong; that you be careful! to add unto your knowledge: for what is the veafon thatyou doe not grow in grace, but becaufe you are not carefull to add more knowledge unto that which you have : it may bee you picke fome good things from fome Sermon , or good Booke, but prcfently you forget it, you doe not make it your owne by meditation, andfoit doth you no good; but if you would be carefull to add unto it 5 you would growftrongerinthein* ward man than you doe: and here is the mifery of us builders ; other builders when they have built a houfe, the owner lookes to it himfelfe, and keepes it in repaire^but when we have done what wee <fcn to build you up in the inward man, and thinke that

you

11o The Saints Spirituall ftrength*

i^Mc/ines,

you vviiL puc to your hands your fclveS , when wc are to further the worke of grace, you begin to pull downe your building againe your felves, by your loofe lives : by following your pleafure,your fporting, and gaming, and prophaning of the Lords day. Therefore you rauft labour to grow in knowledge, if you will grow ftrong in the Inward man,

The fecond mcaoes tobeeufed, if you would grow ftrong in the inward man, is this, you mufi bee diligent in the ufe of the weaves , as the Wife man faith, the hand of the diligent makcth rich 5 as diligence in a calling makes rich, fo where there is much diligence in the ufe of the meanes of

trace, there is much ftrength in theinward man'; ut no man gets fpiritiiall ftrength, fave they that are diligent, and therefore this is the reafon ,that men are not ftrong in this fpirituall ftrength- be-cau&Jike the fluggard, they are not diligent in the ufe of themeanes, they take no paines for grace, and therefore it is that they get no increafe 5 for I according unto the proportion of your paines, fo Us. the inward man ftrengthened, and as you ufe I them more diligently, fo you find the ftrength of i them more operative and powerfull: for it is in the foule, as it is in the body 5 if you bee not diligent and carefuli to feed the body, it will wither and confute away, and grow -\veake;fo if you feed not the foule diligently and ufetherrteanescon-ftantly , you will breed weakneffe in the foule, and the more fecure and remifTe you are in the performance

The SaintsSpiritualljlrength. m

mance of holy dutyes, the weaker you are: it may bee you thinke it will not weaken you tonegle$ private prayer; but omit it once, and it will make j you carelefle, and the more you negle<ft> the more unfit and undifpofed you will finde yourfelves* So you may thinke you may prophane one Sabbath, negle&ing therein the dutyes required, and ferving not G o d v , but your owne lufts: but beloved, it will make you fecure,' the more a man doth in this kinde th? more he may doe: for this is true in every Art every a& 4 begetsahabite, and a ha-bice brings cuftome: fo it is as true in good things, the beginning of gpod brings m&nypar-ticular good things, and therefore if you can but get your hearts in a frame of grace, you (hall fjpcje a fup ply of grace, bec^fe 0irift faitfc,Jf hot fiotyciWfftfi[iu&kfok d rM e &&**■•''&& that hath grace, and is careful! in the ufe of the meanes by Gods appointment, hee (hall thrive in holinefle: fo ( t if you but : once get the beginnings of faving grace, and bei&duftrip_us,;^d vigilant and careful! toimploy them, yop \vill in time grow ftrong;] you knov?iwh^t Chrift..{"aid unto the fervant that had ufed his Talent well, he had more given him, {o if you beediligent in the ufe of the meanes, the inward mar* wUlgro w ftrong; bm fttf t he ufing of the meanes obferve theft rules.

. The firft rule, that I would have you obferve,

if you wou\d have the meanes effe&uall, is this,

iyou muftufe, all. the meanest for if you ufe but a

i part of the meanes^ yoa will riQtgrowftrong: as

Q ;

\

Rule

" -< •• " ■ > ■ WIAHrWL*

Ihe Saints Spiritualljirength

u

i. Rule.

it is with the body, fo it is with the inward man: a man for the health, and growth of the body, will life all meanes, labour in health, PHyficke in fickneffe, recreation tor the whetting of the faculty: in a word, hee will ufe every thing that hee may ftrengthen the body, thus you muft doe for the ftrengrhning of the inward man, you mud ufe all meanes as hearing the Word, receiving the Sacrament, Prayer, Meditation, Conference, the Communion of Saints, particular fefolutions to goad,or elfe theinward man will not grow ftrong: thcfe are the food that the inward man feeds upon, it is with the inward man, as it is with a plant, if you would have a plane to grow, then you muft fet it in a good foyle, you muft dig about it, and dung it-; but if you be careleffe where you fct it. It •will not profper and thrive: even fo if you do not adde fatneffe of foy le unto the beginnings of grace; if you doe not ufe all the meanes, as the Communion of Saints, and Prayer, the inward man will not grow ftrong, but wither and dye $ you will be dwarfes in grace, and holinefTe.

- Thefecond rule, if you would have the meanes effe&uall, is this, you muft looke that you per-forme holy duties ftrongly,- for then the meanes ftrengthen the inward man, when they are done with ftrong affe<fiions : when hee ufeth them not remifTcly and coldly, for remiflTe anions weaken the habit: as for example, take water that is exceeding hot, and put cold water to^ it, and you will weaken it: fo performs holy disyes, and ufe the

meanes.

The Saints SpritmU ftrengtb.

«*

meanes of grace reraifly and they will weaken the habite to good: it will worke an IndifpoiSti-on inthefoule: therefore doe them ftrongly, with much zeale and ftrong affedions, that the inward man may grow ftrong by the performance of them.

The third rule; if you would have the meanes effc&uall, then you muftbeeconftantintheufeof the meanes, for what is the reafon that there is fo little thriving in grace, that men remaine cripples in grace > but becaulc they ufe meanes of growth, but by fits, and haltneffe, that is, they are not conr ftant in a good courfe of life, they arc ftill off and on the rule: fometimes the fliot will bee fliort, and other times they hit the marke: they come feldome unto the meanes, now and then they pray,and now and then they make ufe of the Communion of the L o * d 3 this inconftancy joglges the faculty, and weakens the habite: and therefore it is unpoflible that you ihould thrive in grace except you beconftant: the Apoftle/^wcals them unliable men, let thefc never thinke to receive ftrengtl\in the inward man, till they come to more; conftancy in good. Therefore labour to bee con-ftant in prayer, conftant in hearing, in meditation, in the Sacrament, in Conference, which if you bee not, you will not grow ftrong in the inward man.

The fourth rule, if you would have the meanes effe&uall, is this, you muft take heed of depending upon the meanes without God. For know 0^2 that!

3. Rule.

lames x.f,

U Sigtiti

2.

Signi,

■

that the meanes without God, is but as a penne without Inke, a Pipe without water, or a'fcab-berd without a fword. They will not ftrengthen the inward man without God: for ic is the Spirit that puts life in the meanes, and yet you muft not cut off the pipe from the well-head: youmuft not depend upon God without the ufe of the meanes, but you muft ufeboth: that is, firft feeke to God, and depend upon him for the ftrengthning of the inward man, and wit-ball ufe the meanes con-ftantly , beeaufe as water is carryed from the Well-head unto the pipe, and fo from the pipe unto many places, fo the meanes are as pipes to carry grace into the foule t Therefore ufe them, and cut them not off by careleflenefle 5 if you doe, you will cut off the ftrengthof the inward man.

The third meanes, if youwould ftrengthen the inward man is this, ymimjl get rcitifiedludge-ments : that is, you muft fee that your Judgements are right: for men doe deceive them-^ felves in their judgements; they thinke that they have ftrong judgements, and that they arable to judge of things, when indeed they are marvellous weak. Now that you may not deceive your felves, I will lay downc fome fignes of a re&ifyed judgement.

The firft figneof are#ifiedjudgement,isthis, you fhallknow it by your conftancy: fo much con-ftancy in good, and fo much is your judgements rectified, and on the contrary fo much inconfhn-

cie,

ci^and fo much weakenefTe; as for example/vvhen a man hath propounded a rule unto himfelfe, and is not conftancinic, it argueththat he is weake in his judgement,becaufe he keepes not clofe to the rule 3 or that there are ftronger, or more arguments to the contrary, which makes him to fall away, and fit dowae from the rule 5 and hee is thus pofed,be-caufe hee is but weake in judgement: as for example, if a man fliould come and proffer a man one hundred pound, not to leave fuch an a&ion, and another man (hould come and offer him two hundred pounds to leave it, if the man bee weake in judgement, hee will bee dra wne by the greater reward, though itbeeevilL: therefore if you would not bee beaten,1 and made to fit downe by ftronger feeming .arguments^ than you have indeed in your fclfe, then you muft get your judgementsredifi-ed: thcrfore examine your felves whether your judgements be re&ified, which you fliall know by your conftajocy in holy duties: if a little profit or pleasure will draw you away^. whatfoever you thinke of your felves, your judgements are weake.

The fecond figne, whereby you fhallknow whether your judgements arereftified, is this, Examine whether your paffionsbe ftrong, forftiong paffions have weake affe&ions unto good, when the paffions of amanareftrong, they weaken the undemanding, they weaken the will, and the affections, as touching the truth, and therefore Paul in ^3s 14.15. when they would have made him a

' Q3 __god v

2. Sign*,

Afts 14. x 7.

I

7be Saints Spiritual! ftrength.

I Sam. 11.6

Aas4«5 2 '

$.Signc.

{god, hee cries out, Wearemenfubjeduntopafli-ons as you are, that is, full of weakencffe, as if hee • fliould fay, your paflion in this thing proves your I weakeneffe of judgement : therefore labour to have ftrong affections to good, for this ftrength I in the affe&ions, comes from the inward man. * Againe, the ftrength of the affe&ions unto good, (how the abiding of the Spirit in the foule,as i Sam. ii. 6. It is faid, that the Spirit ef the L o r d came upon Saul, and he was angry : thatis,hisaffe-ftions were ftrong for Gods glory. In Alts 4, 32. After that they were filled with the Holy Ghoft they $eake boldly ; they had ftrong affeftions for Gods glory, and therefore the Spirit is compared unto fire and Oyle: Fire, that burnes and con-fumes , and Oyle that mollifies and foftens, fo doth the Spirit. Therefore examine, whether you burne in the inward man: fee whether you have ftrong affedionstogood; if you have, you are ftrong, if not, you arc weake: and againe, fee what cheerefulneffe you have: examine whether your hearts are foft and tender, and plyable,then it is a fignc that the Spirit is there: it is true, a ftrong man may have paflion, but it is but now and then, it continues not, it is not alwayes, yet fo much paflion as hee hath, fo much weakeneffe there is in him: thereforclabour to overcome your paflions*

The third fignc whereby youfliall know whether your Iudgemenrs are re&ified or no, is this, examine what contentment yvu have to beare

loffes

The Saints Spiritual! ftrengtb.

\\7

ldflfes and crofles. I gather this out of Phil.q. 12. I can faith the Apoftle, want and abound, / can doe ill things through Chr r « t that firengthmth mee> examine therefore when you areabuied and reproached for Chnft, whether you can take it rpatiently, can you bee content to fuffer difgrace and reproach for Chrift; if you can, then it is a figne that you are ftrong in Iudgemenr, if not, you are weake, whatfoever yonthinkeof yourfelves. Proverbs 27. faith the Wife man, a wife man is knowne by his dignity, fo I may fay, a manthat is ftrong in the inward man, is knowne by his bearing of repioch without feeking after revenge a-gainc: this man is fpiritually ftrong in Iudgement : therefore try your ludgements by your contcntcd-nefle.

The fourth figne, whereby you (hall know whether you have redihed ludgements, is this, examine whether you finde your fclves eafic to bee deceived, if fo, it is a figne that you are weake in Judgement, and therefore this is the argument that Paul ufcs wnto women, that they fhall not ufurpe authority over the man, 1 Tm.i. 12. Ipermitnot a woman to beare rule, becaufe fhee was firft deceived, fliee is eafier to bee deceived thenithe man, in the judging bet weeue good and evill: as for example, a man that is weake in judgement is like a chUde, and you know that children will be wonne with Counters, and feared with bug-beares} fo if I you love the world and the things of the world and are wonne by them, feared with the loife of X them,

Phil,

4.W

4. Sign**

118 The Sain ts Spiritual I ftrengtb.

Stgne.

them,"you are weakc in judgement : Againe, in things that are good in themfelves,if you ufe them 1 immoderately, and then feeke to excufc this'by putting a falfe gloflc upon your doing, you are vveake in judgement: as for example, inftudying the Law, the thing in it felfe is good, but if by ftu-dying of it you feeke to excufe you from ftrength-ning of the inward man, that youhave no time and leifure, yeu are weake in judgement, becaufeyou are eafie to bee deceived: therefore asyou are af-fe£ed with thefe things, and astheyprevaile with you,fo you may judge of your felves.

The fifth figne whereby you (ball know, whether your j ^dgements are recftified, is this,examine what you are in the times of try all; asyou are in chefe times, fo you are either ftrong or weake, and fo God efteemes of you; for God efteemes a man ftrong, as hee is in the time of tryall; thus hee approved of Abraham • Abraham in the time of tryall was ftrong, and iWin the timeof tryall was ftrong; and therefore G o d fet a price upon I them; hee prifeth them at a high rate, Abraham is his friend, and /Wis a chofenveffell, a&driot onely when the temptation is paft, but whenthe temptation is prefent, then fee your ftrength whether you have ftrength to mafter particular corruptions, if in this time youftartafide, youhave flawes and much weakenefie in you: you are like a broken bow that will feemc forlhow, as well as thebeft, but when a man comes to draw ir, then it brcakes : fo fome men feeme to bee ftrong in

Chrift

the,Saints Spirituafrftrength.

Chrift till they bee tryed, but when they are drawne then they breake , they have no ftrength to withftand finne $ and therefore it is that God many times fends temptations and affli&ions to this end to try raen, to fee what is in them, whether they are fuch as they feeme to be or no: not that he knowes not before, butbecaufe that by his tryall, others may know what they are: And here God makes a difference in tryals, fome are tryed by fmall, others by great tryals, partly be-caufe hypocrites may be knowne, and partly, be-caufe hee may ftirre up the godiy to get more ftrength § as alfo to wcanc them from depending upon their owne ftrength; therefore in Efa. 40. 3 o. it is faid, Even the youths jhall faint and be weary, that is, he that thought himfelfe to be ftrong in his owne apprehenfion,fhall proove weakc $ And thus much for the third meanes.

The fourth meanes, if you would grow ftrong in the inward man, is this, youmuft remoove the excufes and thofe hinderames, which hinder the growth of the inward man, and thefe areefpeci-ally two.

The firft hinderance is this, when ycu fpend your ftrength upon other things, and not in the ftrengthningofthe inward man 5 this makes you not to grow ftrong in the inward man: therefore you muft be wife to rake away from thefe things, and fpend more time, and take more paines in ftrcngthning of the inward man \ for this is the reafon that you grow not, all your time and aff>

R dions

tip

4. Meanes,

I. Hinderance*

no

The Saints Spiritual! ftrength.

dions are after chc things of the world, and how you may grow ftrongin that, that you cannot mindc heavenly things, Againe, you hinder the growth of the inward man, when you fet your af-fc&ions upon bafe and vile things, this hindereth the growth of the inward man, this man is a weak man in grace^as for example,a man that hath money to befto w at Market,if when he (hall come there, he (hall beftow it on babies, and not on the things that he went to buy, this man were a foo-lifhman, efpecially he knowing, that he (hall be called to an account for it,how he hath laid it out : even thus and much more foolifhare men , when they fpend their time on their pleafures and luft, which are bafe things, and not on ftrengthning of the inward man, they befoole themfelves: and this is that which the Wife man faith, that there is a price in the hand of a foole, but hee hath no heart. When men negledi the ftrengthning of the inward man,they forfake a great price,that would enrich them: but becaufe they want knowledge, becaufe they are weake in the inward man they are not able to judge in the inward man of fpi-rituall thirgs: therefore never bragge of your ftrength, except it be theftrengthof the inward man, and rake heed of negleding the time. Paul would have the gathering for the poore to be be-fore he came,thar that might not hinder him from ftrengthning of the inward man, though that was a holy worke: Ic was a good fpeech of one, who arter that he had fpent much time in writing about

Contro-

Ibe Saints Spiritual! flrength.

Controverfies, at laft concludes, I have faith he, fpene a great deale of time, but not ih ftrength-ning the inward man,the divell hath beguiled me, but he (hall goe beyond mee no more: that time that I have,I will fpend unto another end: It were wifedorae in you to doe the like, you that have /pent and doe fpend your time about trifles and babies upon your lufts, conclude, that now for the time to come, you will gather your ftrength, and bend all your labour and paines to this end, for the ftrengthning of the inward man, and fay in your felves, we had a price in our hands, that is, wee had much time whereby wee might have ftrengthned the inward man, but wee had no heart, that is, we were befooled, becaufe we did not know the excellency of the inward man, but we will doe fo no more, the time now that wee have, (hall bee fpent in this, how wee may bee ftrengthned in the inward man and grow in favour with God.

The fecond hinderance that rauft be reraooved, which'is contrary unto the growth of the inward man is ftrong lufts,unmortified af£:<3ions:there are inward hinckrances which rauft be remooved before the foule can grow ftrong in grace j thefe ve-nomethefoule, and keepe off the ftrokeof the Word, it keepes the plaifter from the fore y as for example, if a man be wounded by an arrow, fo long as the arrow head is in the wound no plaifter will heale it: now as it is in the outward man,fo it is with the inward man,if you retaine any luft,any

R 2 beloved

121

2. Hinde

ranee.

5. Meanes,

The Saints Spiritual! firengtb,

beloved finne , and fo come unto the ordinances of God, you will come without profit, becaufe the arrow head is in the wound, your lufts you keepe unmodified, and folong you cannot be hea-lcd,this keepes the plaifter off the fore: you know what paines the humours of the body will breed in a man, when they gather into any part of the body,and how rhey will hinder the augmentation in other parrs.So, when thefe evill humours of the foule gather together, and begin to reignc and beare rule in the foule, it isimpoffiblethatthe foule (hould grow in holinefle till they be purged away, therefore be earneft with God to purge out thefe humours,whether they be profit or pleafure, or honour, or any other thing, and in thus doing, you (hall ftrengthen the inward man, and the ftronger that the inward man is, the healthfuller the foule is ; I fay, it is unpoflible that you fliould thrive in the inward man, fo long as you retaine a-ny finne, and therefore our Saviour fairh, How can yeebdeeve, feeing you feeke honour one of another y if you retaine the love of credit and reputation in the world, before grace, how can you beleeve 1 You cannot be ftrong in the inward man.

The fifth meanes,to ftrengthen the inward man, is this, youmuftget fpirituall courage, and joy: you mud get joy in the new birth ; the contrary unto this, is difcoungeraent,and forrow, nothing fo much weakens the inward man, except fiine,as difcouragement: and againe, nothing foavailea-bletomake a man ftrong, as courage and joy;

this j

;

The Saints Spiritual! flrength.

123

this was the meanes that Nthemiahufc^ Ntht. 8. when he would build up the Walks of Ierufalem, faith he, be not difcouraged or forrow, for your joy, (hall be as the joy in harveft. NchemUh had a great worke to doe, and what argument ufeth he to make them to hold out, but this to be full of courage and joy: as if he (hould have faid, if you hold your courage, you will hold your ftrength, and then the worke will be eafie unto you: and this we fee by experience:In warrc, great courage, where there is but little ftrength, will doe more then great meanes with little courage \ Iofhua can doe more with a fmall army full of courage, then a great army with little courage { Againe, I fay unto thofe that arc travailing towards Heaven, take heed of giving difcouragcments unto any, for this is the property of the divell,to difcourage men: and therefore this is the reafon that hee makes men doubt of their falvation, to feare their calling, toqueftion Gods love towards them in Chrift, that the way ro Heaven is narrow and hard, and God is pure and juft withall, and thou thy felfe art full of ftrong lufts •> thou (halt never fubdue them, it will be in vaine for thee to fet upon them j hereupon he is fo difcouraged, that hee neglcdsthe mortifying of fime: but be not difcouraged , but know that ftrength to refift the lead temptation is not of your felves, it is not yourownej Well then, if it comes not by any power of your owne, but it is by the ftrength of I another. Theo for you* comfort know that hee I R 3 that

6 Meaner

The Saints Spirhuall ftrengtb,

that gave you power againft a fmall temptation, is alfo able and willing, and will certainely helpe you againft a raging luft: and fo likewife for the performance of holy duties,though yon find your felves indifpofed to pray, or heare the Word, or the like, yet know, that it is God that fits the heart: hee can of unfit, make it fie, and of unwil-ling,make it willing: and remember the promife. Luke 11.14. hee will give the holy Ghoft unto them that aske him: hee will give fuch a fupply of grace, that yee fhall bee enabled to withftand any temptation, therefore if you would grow ftrong take heed ofdifcouragements, and let one Chri-ftian take heed of difcouraging of another Chri-ftian by any fpeech, a&ion, or behaviour, and let Minifters take heed of difcouraging of their flockes: for it is the property of falfe prophets, to difcourage the people from God. And this is the finne of this land, cfpecially of prophanc people that never thinke tbemfelves well, but when they are carting reproachfull fpeeches againft thofe that labour to ftrengthen the inward man: but this difcovers a great deale of corruption in them, and it is a meanes to pull downe the Iudgements of God upon them. Againe, take heed of difcouragements, bee not caft downe when you meet with fuch as will revile you, and fpeakeevill by you, this will weaken the inward man.

This fixt meanes, if you would ftrengthen the inward man, is this, you mttH get faith: you muft

labour

A

The Saints Spiritual! ftrength.

labour to bee ftrong in the Lord, you muft goe a-bout all things with Gods ftrength, and not with your owne: and therefore the Apoftle faith, When I dm weake> then I amfir&ng: 2 Cor. 12.13. And I rejoyce in my infirmities, that the power of God may be feene in my weakenefle, that is, I rejoyce in thofe infirmities that difcover my owne wcake-nefle to God, that I may not put any confidence thereby in my felfe. Againe, I rejoyce in my infirmities, becaufe they aremeanes to humble me. Againe, I rejoyce in my infirmities and weake-ne(Te,becaufe hereby I feele my weakenefle, that I may goe out of my felfe,and depend wholly upon God : therefore when you goe about any bufi-neffe, or performe any holy adion unto God, as you muft doe it in Faith, fo you maft renounce all ftrength in your felves , and then God cannot but profper your bufinefle or whatfoever good you goe about, when you goe about it with Gods ftrength, as Gideon did: and on the contrary the Lord hath pronounced a curfe againft him, that (hall goe about any thing with his owne ftrength, Ier. 17. 5, Cur fed is the mm that maketb flejh bis Arrne, that is, thar goeth about any thing in confidence of his owne ftrength without Faith in me: thus you fee, that if you would bee ftrong in the inward man, you muft get faving Faith in Chrift.

The feventh meanes, if you would ftrengthen the inward man, is this, you muft get the fpirit, all other waves will nothing availe you, except you -- - get

UJ

1 Cor. ii. io.

Icr. 17. J,

ud

Vottrine.

The Saints Spiritual! ftrength.

get this,for this is that which makes them effrdu-all, and makes a difference betwixt men. Samp-fon was ftrong, and fo were other men, but Samp-fon was ftronger then other men, becaufe hee had the Spirit, and it is faid of lohn Baptifi, that hee came in the fpirit of Eliah 5 that wliich made a difference betweenc lohn and other men was the Spirit, he came in the fpirit of Eliah, hee had the fame fpirit that Eliah had, and therefore hee had the greater efficacy, if lohn had not had this fpirit, he had beene but as other men, therefore whatfoever you doe, labour above all things to get the fpirit, nothing will ftrengthen the inward man, except you have the Spirit, it is the Spirit that makes the inward man to grow ftrong in the foule:And thus much for the meanes of the ftrengthning of the inward man,and for this point: we now proceed. [ By the Spirit: ]

The next thing that is to be confidered, is the meanes which the Apoftle layes downe, whereby they may be ftrengthned in the inward man, and that is, to have the Spirit: that hee would grant you, &c. that you may be ftrengthned by the Spirit in the inward man: as if he ihould fay, if you would know what will ftrengthen you, it is the Spirit. Hence note this point.

That whatfoever faving, or fantttffwg grace , or ftrengtb of grace ^tvery man hath, ft all proceeds from the fanttifywg fpirit: I fay, all the faving grace, all ftrength of grace comes from the Spirit, yet doe not miftake mce, as if I did exclude the

Father

The SaintS'Spirituall ftrength.

Father and the Sonne, for they worke wgetherin every a<ft$ the Father workes not without the Sonne, the Sonne workes not without the Father, the Father and the Sonne worke- not wirhout the Spirit, neither dotbthe Spirit worke without the Father and the Sonne 3 for what one doth 5 all doe: but I afcribe the worke of fanftification unto the Spirit, becaufe it is the proper worke of the Spirit to fan&ifie, and hee is the ftrerigthner of all grace, that is, all grace comes from the Father, as thefirft eaufe of all things 5 and then through Chrift by the Spirit, Grace is wrought in the Soulej Therefore thefe three diftindions of the Trinitie is good , the Father is of Himfelfe, the Sonne is of the Father, and the Holy Ghoft is of the Father and the Sonne, that is, the Holy Ghoft proceeds from the Father and the Sonne, and is fent unto the hearts of his Children to worke Grace,and Holinefle in them, and it muft needs be fo that the holy Ghoft is the onely Worker, and Strengthner of Grace, becaufe proceeding from fuch a Holy Fountaine, as the Father and the Sonne is, he muft needs bee Holy, and the way to get San&ification and Holinefle, is to get the holy Spirit. For in a thing that is fent to fan-ftifie, two things are required 5 Firft, hee that is fent to fanftifie muft proceed from a holy Fountaine, but the Spirit doth proceed fromamoft holy and pure God j therefore it cannot chufe but be a holy worke, that Hee workes: Second-ly, the fecond thing required in him chat is fent

S to

l.JVerke.

2.mrkf*

The Saints Spiritual! fir engtb.

to fan&ifie, is this, that he fubfiSt in fan&ification, chat is, that hce depend not upon another for fan-<5lification,buc that he be able to fandt ifie himfelfe: now this is the excellency of the holy Ghoft, He is fan&ification and holinefle it felfe, that is fub-fifting in fan&ificationand abounding in holinefle, and therefore able to Strengthen the inward man. But that you may more fully understand this point, I will (how you how the Spirit Strengthens the inward man,and workes holinefle and fanflifi-cation, and this will appeare in foure things.

The firft way how the fpirit Strengthens grace in the foule,is this, by giving unto the foule, an ef-fe&uall operative and powerfullfacultie, and that is done by rearing the inward man in the foule, and (ecting-up the building of grace, and this, He doth by Shedding abroad in the heart the bleSTed effects of grace unto every facultie: as the blood is infufed into every veine, or as the foule goes through every part of the body, and fo gives life unto it 5 fo doth the Spirit goe through all the parts of the foule, by infuSing fpirituall life and power into them, and therefore the ApoStle calles it, Epb.i. his effc<5fcuall power ,that is, he hath fuch efficacy in working, that he infufeth fpirituall life unto the whole foule.

The fecond way how the Spirit Strengthens grace is this,when he hath fet up the buildings, & Swept;every corner of the foule, then he inables the foule to doe more then it could doe by nature, by putting new habits and qualities in the foule:

as

£

i

The Saints Spiritual! ftrengtk I 129

! as fir(t, when a man can doe more then a naturall man can doe by nature, then the Spirit hath added [ new habits; as for example, any hand can cut with a Chiffell or the like inftrument,but if he can by it make a pi&urc, this is a worke above nature becaufe no man can doe it unlefle he hath beene taught it.So when the Spirit comes into the heart, then it makes a man to doe more then naturally he can doc: water you know the nature of it is cold, but if you would have it of another qualitie, then you mud put a quality of fire into ir. So the foule is dead, and cold by nature, but if a qualitie of the fire of the fpirit be added unto ir,then it will be a-ble to do more then it naturally can doe: therefore examine what new habits and qualities be in you : whether you have a new habit of patience, love, hope, and experience, thatj is as patience begets experience, and experience hope, fo where the fpirit is, it doth beget new habits, and qualities in the foule, by which it is able to doc more then naturally it can doe: as I faid, it firft builds the houfe,and fweepes the roomes and then it fits,and furnifhcs the roomes with new habits and qualities of grace.

The third way how the Spirit ftrcngthens j, ir#r%. grace, is this, when it hath given us new habits, then it inables and helps us to ufe thefe habits to good.

And herein appeares the power and excellency of the Spirit, notonelyto give fpiriruall life, and ftrength, but alfoto inable us to ufe that ''• Si ftrength

A&S4, 3 a.

Tib Sdiatt Spirituall ftrength.

(Irength for the ftrengthning of the inward man: there may bee qualities, and habits in the foule, and yet want power to ufe them: as for example, a man that is ail^epe, hee hath habits and quali-ties, but hee wants power to ufe them, or as a man that hath an inftrument that will found well, but hee wants skill to ufe it, fo many men they have habits and qualities, but becaufe they want power to ufe them,thcreforethey are not ftrength-ned in the iaward man: but he that hath the Spirit hath withall power to ufe thofe habits to good : therefore it is faid , that they Tpake as the Spirit gave them utterance, that is, they had power from the Spirit > to fpeake, to doe, to ufe thofe habits ; which were in them: thus Sampfon by the power I of the Spirit, had power to ufe his ftrength, A its 4.3 2. It is faid that the Apoftles^^ boldly, that 1 is, they had power, for you muft know that there may be common graces in the heart, and yet want power, but when the Spirit comes, then it puts ftrength in the inward man to worke accordingly. Thus ii; is faid, that the Spirit came upon Saul, and hee prophefied , that is, hee was able to doe more, then before he could doe: and yet know that you may have true grace, and yet now and then for the prefent wantadion, you may want a power to doe ought with it, and it is then when the Spirit feemes to abfent himfelfe from the foule, and this jvas that which the Apoftle fpake oi'mHeb. 11. Brethren yoa have forgotten tbt con-foUtion, that is, your fpiruuall ftrength and power

be

A

The Saints Spiritual! firength.

be hid as dead and forgotten 5 but the Spirit will returne, and you (hall finde your power to good againe.

The fourth way whereby che Spirit ftrengthens grace in the foule,is, by giving efficacy and power unto the meanes of growth, which is a fpeciall mcanes for the ftrengthning of the inward man, for as he fcts up the building > and furniflieth the roomes, and gives power unto thefoule to ufe them, fo that which makes all thefe effe&uall, is this, when he gives power and efficacy unto the meanes that are for the ftrengthning of the inward man: now you know that the Word is theonely meanes to worke new habits, and qualities in us, to call us and beget us unto Chrift. And if the Spirit fliould not adde this unto it: namely,effica-cy,it would never beget us unto Chrift: therefore this is the meanes to make all effe&uall, it gives a bleffing unto the meanes of grace 5 the Word a-lone without the Spirit, is as I told you, but as a fcabberd without a fword, or a fword without a hand, that will doe no good though you fhould ftand in never fo much need, therefore the Apo-ftle joynes them together, \Jttt. 20. 32. he calles it tbtWordof bis grace, that is, the fpirit muft worke grace by it, or elfe the Word will nothing availe you. Againe, prayer is a meanes to ftreng-then the inward man, but if the Spirit bee not joyned wich ir, it is nothing worth, aod therefore the holy Ghoft faith, pray in the holy Ghoft, that is, if you pray not by the power of the holy

S3 Ghoft,

l *h

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A&.to.$2,

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The Saints SpirituaD ftrength.

Ghoft, you will never obtaine grace or fan&ifica-tion. The Spirit is unto the meanes of grace, as raine is unto the plants j raine makes plants to thrive and grow, fothe fpirit makes the inward man to grow in holineffe: therefore it is the pro-mife that God makes unto his Church in the Scripture, that hee will pewre water upon the dry ground. The heart that before was barren in grace and holineffe, (hall now fpring up in holineffc,and grow ftrong in the inward man, and this (hall be when I (hall powre my Spirit upon them, there-foFe'you fee how the Spirit doth ftrengthen grace inthefoule, by building and fetting up the building of grace in the foule, and then by furnifhing the roomes with new habits, and qualities of grace, and then by giving power unto the foule to u(e thofe habits to good, and then by giving a bleffing unto all the meanes of grace.

The ufeof this ftands thus $ If the Spirit be the onely meanes to ftrengthen the inward man, then it will follow that whofoever hath not the holy Ghoft hath not this ftrength, and whatfocver ftrength a man may feemeto have unto bimfelfe, if it proceed not from the Spirit, it is no true ftrength,tat a falfe and counterfeit ftrength: for a man may thus argue, from the caufe unto the ef&&: the true caufe of ftrength muft needs bring forth ftrong eflfeds, and on the contrary that which is not the caufe of ftrength, cannot bring forth the effeds of ftrength: fo I may reafon, that no nacurall ftrength can bring forth the

ftrength

The Saints Spiritual! ftrength.

ftrength of the inward man, becaufe it wants the ground of all ftrength which is the Spirit: and therefore you may have a flalh or a fceming power of ftrength, fuch as the Virgins hzd y (jaatth. 2 j. that feemed to be ftrong in the inward man, but it was but a fained ftrength becaufe they had not the Spirit: it is the Spirit that mud give you aflurance of falvation and happinefle. And 1 havechofen this point efpecially in regard of the prefentoc-cafion, the receiving of the Sacrament, before which you are efpecially to examine your felves whether you have this or no, which if you hive not, then you have neither ftrength in the inward man, nor any right or intereft unto Chrift: For I may well follow the Apoftles rule, that they that are Ghrifts have the Spirit, 1 Cor. 2.10. The Spirit fearcheth the deepe things of Go J, which hee hath revealed unto m by his Sprit: Ephef 1. 13. You were fealed with the Spirit of promife, Rom. 8. 11. That they fhouldbee rat fed by the Spirit thatdwelletb in them :■ and againe, as many as are led by the Spirit of God, they arethefonnes of God: thus you fee that it ftands you upon to examine your felves whether you have the Spirit: but above all places, there are two places, which prove the necelfitie of having the Spirit, the one is this place which is my text, That you may beftrengthnedby the Spirit in the inward man, and the other is the place which Saint lohnhath in 1 John 3.14. By this wee know that we are tr an flat edfrom death unto life, becaufe we love the brethren: it is a figne co judge of your

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I fpirituall ftrength by your love, if wc be united in the bond of love, ins a figne that wee have the Spirit, and having the Spirit, it is the caufe that we are tran(lated,that is,changed$fo that you muft be changelings from finnc to grace, before you canbefaved. Examine therefore, what effe&uall fpirituall ftrength you have, what fpirituall love there is amongft you, and fo accordingly you may judge of yourcftates, whether you have any right or intereft unto Chrift:and that I may helpe you in this thing, I will lay downe fomefignes by which you (hall know whether you have the Spirit.

The firft figne whereby you (hall know, whether you have the fan&ifying Spirit or no, is this, if you have the fandifying Spirit you will be full of fire, that is, it will fill you with fpirituall heat, and zeale 5 now if you finde this in you, then it is the falsifying Spirit, and therefore nbn faith of Chrift, LMattb.s.xi. that he will baptize them with the Spirit and with fire, that is, he will baptize you with that Spirit whofe nature is as fire, that will fill you full of fpirituall he^teand zeale, and therefore it is faid, e/f ff. 2.3. that they had tongues as of fire, and againe, it is faid that the A-poftlcs were ftirred up with boldneflc to fpeake, that is, when they faw God difhonoured,this Spirit kindled a holy zeale in them, it fet their hearts on fire, it fa their tongues on fire 5 fo when the fpirit enters into the heart of a Chriftian, it will fill it full of heat, and zeale, the hearr,the tongue,

the

7be Saints Spiritual! firengtb.

chc hands, the feet, and all the reft of the parts will be full of the heac of the fpiric. And it is im-poffible that any man fliould have true zeale, except hee have thefpirit: therefore it is faid that they fpake with new tongues, as the fpiric gave them utterance, they fpake with a great deale of zeale, of another nature and qualkie then they did before: Well then, examine what heat and zeale you have in your anions 5 fo much heate, fo much fpiric: Hee (hallbaptize jou with the Spirit and with fire. If you have the fan&ifying Spirit you fhall know it by the zeale that is in you, in the performance of holy duties, therefore, I fay, this is an excellent figne, whereby a man may know, whether he have the fpirit or no.Now,that a man may kffow this the better, I will make it cleere by this example; Take a bottle that is full of water, and another that is full of Aqua w/^tookeupon them but wardly,and they are all one in colour, but if you tafte, the one is hoteand lively, but the other is cold and raw, fo if you looke unto the outward formall a&ions of wicked men, they have the fame colour that the anions of the holy mea have, but if you tafte them, examine their lives, and fearch into theit 4 hearts, you (hall finde a great difference 5 the one of them it may be, may feeme to have life and heate in them, but they want the Spirit: for they have neither a loathing of fiane, nor power to rcfift fiane 5 they may put a £*lfe colour upon their avians but it will not hold, they may reftraine fome lulls for fome ends, but fuch

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cannot mafter and fubdue thjm, and it may heat a part of his heart , but it cannot heat all his heart 5 but where the fan&ifying Spirit comes,it heats all the foule, kindles a holy fire in all the faculties v to burne up finne which is there- Aad this wjjwthfc difference bet weene lohn Baptijls Bjptifme,and the Baptifme of Chrifh him would baptize them with water; but C irift in the fpirit and with fire: therefore examine what heate :here is in you a-gainft evall,and what zeale there is in you to good, are you cold in prayer., in conference, in the Communion of Saints, it is a figne that you have Hoc the fpirit: it may be you heare, and readc, and pray, and confme, but fee with what heat you doe them. Is it with you in thefe things,as the A-poflle would have you to be in earthly, 1 Cor. 7. 30,31. Toferrow, as if jet for row td not j to ufe tbt\ world as if you ufed it not: doe you pcrforme holy duties with chat coldneffe as if you cared not whe, ther you did rhem,or did them not, doe you heare as if you heard not, and doe you receive the Sa. crament as if you received it not,and do you pray as if you prayed not, and doe you love as if you loved it not: then furely,ycu have not the Spirit: And on the contrary, if you finde fpiriruall heate and zeaie in you, a nimblenefle and quicknefifc ro good, it is a figne that you have the Spirit, for it is the propertie of the Spirit to heate the foulc j therefore the Prophet faith, That the zeale of thine Houfe hath even eaten mee up: Intimating, I have fuch a meafure of zeale wrought in mee by thy

Spirit.

The Saints Spiritual! ftrengtb.

Spirit, that I cannot Tee thee in the leaft meafure difhonouredjbut I muft burne with zeale. There-fore examine, whar zeale you have for God and godlineflejare you hot for thethings of the world, and cold for grace and holimffe; whatfoeveryou thinke of your (elves, yet you have not the farcifying Spirit. There is not a holy man or woman, that belongs unto Chrift, but they have this holy fire in them* and yet 1 would not have yoa to miftake mee, as if every Chriftian did attaine unto the like heate and zeale as others doe: For you I muft know that fomc have more, fome have kffe, according unto the meafure of the fan<5Hfying Spirit that they have,but this you muft know,that you muft be full of heate,full in fome meafure an-fwerable unto the meafure of the ftn<3ifying Spi-rir$ but if you finde no heate at ail in you,tbenyou have not a graine of the Spirit: not to be hot is to bee!uke*warme, and luke-warmeneffe, is that which God hates; his a temper mixt, which is both loathfome to nature acd odious to God. Revel. 3.15. the Laodiceans were neither &tf nor cold but lukt warme, that is, they had neither heate to good,nor fo cold as to fbrfake the truth. Sinne and holint ffe ftood in tquilibrto together, and they had as good a mindc unto the one, as unto the o-therj now bccaufe it was thus with them, therefore faith God. / mil (pue them out , and then in the next verfe, hee exhorts them to 1st zealous and Amende except you labour to be hot in the Spirit you cannot befaved.?/';*? 2.14. the Apoftle faith,

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The Stints SpirituaR ftrengtb.

Tbdt CbriB dyed, that bet might fur chafe unto him-felfc a people zealous of good xvorkes: this zeale muft doc bee a conitrained zeale, bucawilliog zeale, and if there were no orher motiveco move men to bee zealots but this, hecaufe Chrift came to redeeme them, for this end that they might be zealous for his glory , if there bee any fparke of the fire of the Spirit in him , it will burne at C irifts difhonour: and if Chrift came unto this end ro make men zealouj, then furdy Ciirift will; nor ioofe his tnd^ but they that Chnft will fave, Anil be zealous: therefore I befeech you labour to be ftroag in the inward man, and labour to get the Spirit that you may be zealous: but alas, men have drunke too much of this Cup of giddinefie, they thinke they need not bee fo zealous as they are: but I fay, if you be nor, iris a figne that you have not the Spirit: efpeciallyit ftands men now upon, if they have any holy zeale in them to (how it: I fay, it is time you fhould fliow it when you fee fuch halting betweene two opinions, fhow your zeale by hating, and abhorring Popery, and by labouring to draw men from it:efpecialIy,now when we fee men fo defirous to goe into Egypt a-gaine, which is to be lamented in thefe dayes, for which the Lord hath ftretcht out his hand againft us: but where is our zeale i what fpirituall heate is there in us, where are thefe men that at fuch a time would have becne hot and zealous + nay, where are the generation of thefe men * furely, they are all gone, for there is no heate and zeale

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f The Saints Spiritual ftrengtb.

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left: it is true we abound in knowledge; we have the fame knowledge that they had , hut we want their zeale and fpirit, and we have the fame gifts but we want their Spirit: but let us now at length (hew our felvcs to be in the fpirir, to have the Spirit in us, by our zeale againft evill.

But you will fay that many holy men that have the Spirit , yet are not fo hot and zealous againft evill but are marvellous milde and patient: there-tore a man may have the Spirit, and yet not bee zealous.

Firft, to this I anfwer, that holy men may have pits, wherein they may be f aloe. They may have drofiTeaAvell as Gold, and hence they may bee drawne by a ftrong paflion and luft, not juftly to weigh finnes aright, whence arifeth remifleneffe, and negIe#,both in doing good,and refifting evill: but this in a regenerate man, I call but a paffion becaufe it continues not: for prayer,and the preaching of the pure Word, will recover this againe, that is, will recover his ftrength and make him zealous againft fianes 5 but if you fee a man (what-focver profeffion hee makes of Chrift ) that can winkeatfiwe, and not bee moved at it, and the Word nor prayer doth not kindle this holy Fire in him, then certainely that man is a dead man 5 there is no fparke of holineflfe in him: therefore I may fay unto every holy man, as they were ufed to lay to Hanmball, that hee had fire in him , but hee wanted blowing: fo I fay unto you if you I have the Spirit, youhave heate in you, but if this < _ T j heate

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hcatc doth not sppeare at all times , or at fome-times, it is bccaufe it wants blowing ; for when they have a juftoccafion toexercife theftrength of the inward man for Gods glory, they will fliow that they have zeale in them, and be hot and lively to good, and not dead in fiane: for this is the difference bctweene a man that is dead, and a man that is in a fwone, take a man that is in a fwone , if Aquavit* and rubbing of his Joyats will not recover him it is a figne that he is dead,fo if the Word will not worfce heate in you, it is a figne that you are more rhen in a I wone,you are al-' ready dead in the inward man: it is faid of the A-damant it will not be heated with fire, fo I may fay, if the Word will not heate you when you are rubbed with it,is a figne you are like the Adamant dead unto grace.

Secondly to this I anfwfcr,thathowfocver fome men that are fan&ified are not fo zealous as are fome hypocrites, which is true; yet I fay it is no good argument to fay , that becaufe counterfeit drugs, and wares have the fame fent and fmell, that the good wares have, that therefore they !«re as good > or that the good wares have not the like 5 but it were better to fay that they have not the fame, and that the difference k in this, that the affe&ions have a falfe dye and glofle put upon them: and fo there is a falfe and counterfeit zeale, and there is a true zeale. As there may be yellow peecescounterfeit, afwell as yellowpeeces true cnettall, fo there may be counterfeit fire, as well

-"

The Saints Spirifuoiftrength.

as true fire $ this then I fay,tnen may be fandified, and yet be milde,and not of fo hot and fiery a dif-poficion. They may not fo burnc in the Spirit as others doe, but yet it is not good to conclude that it matters not therefore whether you be z:alous or no: for howfoever it is true in him, yet it may be fuife in thee, and know alfothat this meekenefle is joyned with much holy Zeale, though it be not outwardly exprcfied 5 for as certainely, as where true fire is, there is heate, fo where there is the Spirit, there is zeale, therefore examine whether you have heate in you, if you have not, you have not the Spirir.

The fecond figne whereby you (hall know, whether you have the fan<5hfying Spirit or no, is this: If pa finde that yoa are not onely able to doe more, then you could naturally $ hut you havealfobo-Imeff'e joyned with it.

This figne I make of two parts, becaufe a man may do many things that may carry a (how above nature and yet want holine(Tc> but if they bee a-bove nature, and then have holinefTe joyned with them, then it is a figne that you have the fan&ify-ing Spirit.

Firft, I fay, it will make you to doe more then you could doe by nature, i: puts another manner of ftrength in you, by which you are able to doc thefe things, which before you were not able to doe 5 as tor example, it will worke in you a patience above a naturall patience; this wee fee in Chrift hirafelfe when he was crucified he opened

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not his mouth, he was like a lambe ; he had more then natorall patience: this is true hi Paul,Peter,z$d the reft of the Saints, Againe, it works in us love above a naturall love, therefore it is faid, that Chrift was full of love, hee had companion on the multitude. Againe, it workes in a man a joy more then naturall joy 5 this wee fee in Paul and Silas, when chey were in prifon they fang for loy, and the Difciples in the Affs, rejoycedthat they mrethought worthy tofuferfor cbrifl. Againe, it workes in a man boldnefle, above naturall boldncfTej and therefore it is faid, ^^4.14. that they f reached the Word with great boldnejfe, that is, withabold-ncfle above a naturall boldnefle: and fo Luther ,he was indued with this Spirit of boldncffe ; becaufe elfe hee would never be fo bold in the defence o? the truth, if he had not had another Spirit in him. Againe, it workes in a man wifedome, above a naturall wifedome, 1 Sam, 18.12. it is faid of David, that the Spirit of the Lord wts with him: and there -fore Saul was afraid of him; and fo Abimelech feared Abraham , becaufe he faw in him a great measure of wifdome and difcretion. Againe, it works in a man ftrength above naturall ftrength 5 becaufe with the ftrength of nature, they have another added to it. Againe, it will make you fee above a naturall fight 5 therefore it is faid, they /hall not need to teach one another, but they (hall bee all taught of God: they (hall fee into the excellencies that are in God, Now examine your felves,whe-ther you have the Spirit or no, 1 fay,by this if you

have

the Saints Spiritual! flrengtk

have this power to worke above nature. For if you have the Spirit, you (hall finde your felvesa-bletokeepe downe yourlufts, have power and abilitic to fandifie the Sabbath, power to pray, power to fceare, power to conferre, power to meditate, power to love, power to obey, all above nature; a power to forfake life,and libertie 3 riches, and honour, pleafure, and all things if they come in competition wkhChrift, which no man will doe except he have the Spirit.

Secondly, as it gives ftrength and other excellent qualities above nature, fo ic addes unto it ho-linefle* it puts a tin#ure,and a good dye upon all your a#ions,it warmeth thegift of the mindc,and puts the heart in a frame of grace: many men have a kinde of ftrength, but they want hoi inefle and fandtification with it; now a man is faid to bee a holy man, when the foule is feparated and di-vorc ft from things that are contrary to its falva-tion and happinefle, and joyned and united unto Cirift wholly and totally , then and not till then, is a man a true holy man: it is with a holy man in this cafe, as it is with a fpoufe, (bee is feparated ] from others,and united unto her husband: therefore they that have the Spirit, have holinefle with 1 it: the veflels in the time of the Law they were holy veflels. becaufe they were appointed for Gods worfhip: in like manner, when the Spirit .comes into the heart,it fan&ifics it,and makes him I a holy man, by making him in all his ay mes and ends, to pitch upon Gods glory, and this can no

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The Saints SpirituaQ ftrengtb.

man doc till Chrift bee his. As in the Canticles, the Church faith, I am my beloveds, and my belt, ved is mine: that is, becaufe he is my husband, and Iam'hisSpoufe; therefore I will labour to be like him in holinefle, and our Saviour prayeth for this holinefle for his Difciples, lohn 17.17. Sanftifie them through thy truth , thy Word is truth : the Word is the raeanes to workc holinefle in them: when the Word comes, then comes holinefle , but when profit or pleafure comes to take place, then the Spirit of holinefle is as it were pluckt from them, but when they have the Spirit then they fee the vankie of thefe earthly things, and therefore it is that men are deceived with falfe and counterfeit wares, becaufe they want the Spirit of difcerning, but when the Spirit of God comes into the heart of a Chriftian, then it (howes him the vanity of thefe things,and this he doth by enlightning the mind: and therefore it is that they are kept from playing the adulterefles with thefe things, becaufe they have the Spirit of difcerning: Now examine what ftrength a-bovenature s whatcon^un&ionof holinefle have you with ir, what Spirit of difcerning have you : arc not thefe things in you? then you have not the Spirit.

The third fignc, whereby you fhall know whether you have the Spirit or no, is this, examine when, and by what meanes it came into the heart, this is the figne that the Apoftle makes in Gal* 3.2. Bid you faith hee, receive the Spirit by the

rvarkes

Ike Saints Spirituaflftrengtb.

workes of the Law or elfe by faith Preached, that is> if you have the Spirit, then tell mee how came you by it, when, and by what raeanes came hec firft into the heart.

But here all the queftion is, how a man may know whether the Spirit be come into the heart in the right manner or no.

To this I anfwer,that this you muft know, that the onely meanes to receive the Spirit into the heart, the right conveyance of the Spirit into the heart, is by the Word purely preached, when it comes in the evidence of the Spirit purely, without the mixture of any thing of mans with it : and further you (hall know, whether you have received the Spirit by the preaching of the Word , by thefe two things 5 by the antecedent, and by the confequent.

Firft,you fliall know it by that which went be^ fore: if the Spirit hath beene wrought by the Word, then there will bee a deepe humiliation wrought in the foule for finne, and then Chrift and the Spirit comes into the heart, and begins tochcereupthe deje&ed foule, and ftrengthens the inward man, and then thereupon there will be a thorow change wrought in the whole man, and it muft needs be fo y becaufc the nature of the Spirit is, firft to pull downe what mans corruptions bath built $ and then to lay downe the foundation of the fpirituall building,humilitiejand then after to reare the building of grace in the foule j as for example, if you would know whether the plants

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receive vcrtue from the Olive ornorthenyoumuft know, thar firft they muft be cut off, and then they rniuft be ingrafted in , and then fee, whether they ihave the facneff: of the Olive, and then, whether they beare the Olive leaves ] fo a man that hath not received the Spirit by the word, he (hill fee it by the ripencfli of finnes,the corrupt branches,the bitter fruit that comes and is brought forth by him- but on the contrary, if the Word by the Spirit hath cut you downe and humbled you throughly in the fight of finne, and then ingrafted you into Chrift, by working in you a faving jufti-fying faith: and if it hath then made you fat and well liking in grace, that you have brought forth better fruit then you could before, then certainly the Spirit came into the heart the right way, and workes in the right manner: but as I faid, it will firft humble you by the Word, as in loh. 16.8. the Spirit (hall reprieve the world of'finite, ofrigbteouf-neffe, and of judgement. Firft, hee willreproove them bl (line, to humble them. Secondly, of righteoufnefTcjbecaufc they have not bcleeved the all-fufficiency of Chrift. Thirdly, of judgement, that they might change their opinions, that they might doe thefe things, and bring forth fuch fruit as is agreeable unco Gods Will.

Secondly, confider the confequence , that is, looke to the thing that followes the Spirit where it comes: for where the Spirit comes, it workes a thorow change in the foule ; I call it nor a bare change, but athorow change5 for as there may

be

The Saints Spirhuallftrengtk

be a ghftering (hew of ibmething that is like gold,and yet no gold: fo there may be a reflation from finne, and a change from finne, but not truly or thorowly, and fo not at all; for what will it availe Herod 9 to forfake fome finne, and like John well in fbme things, if he will not forfake all, and like John in the reproofe of all: in like manner, what if you change your opinions of fome finnes, what if you efteeme fome finnes to be finnes indeed 5 if you have not the like opinion of all, jwhatfoeveryouthinkeofyourfelves, as yet you never had the Spirit: therefore if you would know whether you have the fancying Spirit orno in you, then examine, whether there beathorow change wrought in you, that is, whether you doe •not onely efteeme every finne to be fiane, but alfo what fpirituall life you find in you,I fay, you (hall know whether the holy Spirit be in you by this, if you find your own fpirit dead in you, and Chrifts Spirit quicke and lively in you ; and this you (hall know aifo by your affr&ions 5 if y ou have other af-fedions both to God and Ghrift,to holineflfe & to the Saints than you had before , it iicertaine you have the Spirit; for this is that which fbllowcs the Spiritj.for when the fan&ifying Spirit comes into the heart of a Chriftian, it works another kinde of lovein a man.thcn a man naturally hathjandagain, it makes a man to live another kinde of life then he did before, thus it was with ?W,in Galath. 2.20. Thus I Uvtyjet mt I but Chhft in mee, that \%^ there is a proportion and likenefTe,bet weene the life of a V 3 Chriftian

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Chriftian and Chrift, that is, when the Spirit en-tcrs into the heart, then it begins to put offthe old man, and to put on the new man ; it will put off its owne fpirit and ftrength to good, and put on Chrifts wholly: yetmiftake meenot, I fay not, that thefubftance of the foule is changed, for the foule in fubftance is the fame as it was before: but here is the difference, when the Spirit comes, it puts new qualities and habits into it, alters and changes the difpofition of it, gives it that fenfe which before it felt not, and that fight which before it faw not. Hence it is throughly changed,ia regard of the qualitie and difpofition, to what it was, and yet in fubftance remaines the fame: as for example, put Iron into the fire, the Iron is the fame it was in fubftance before it came into the fire: but now it hath another qualitie, it was cold,! andftiffe, and hard, and unplyable: but now it is hot, and foft, andplyablc, and this change is throughout in every part of it, and yet it is Iron ftill. So it is with the Spirit when it comes into the heart of a Chriftian,he mingleth and infufetb fpirituali life into all the parrs of the foule, and therefore it is faid $ // Chrift be in you, the body is dead as touchingfinne: but the Spirit is alive. The r body is dead,thatis,as touching raigning finne: he is like a tree that wants both fap and roote, or as a man that is dead that wants a foule; heeisnow dead,whatfoever he was before: but the fpirit is tit live to God. Therefore examine, if thisthorow great change be in you, fee then whar death there

The Saints SpirituaQ firength.

is in you to finne, and what life unto holinefle, I call it a thorow and great change: becaufe a little one will never bring you in fuch a frame as to be fit for heaven. And againe, the Apoftle calles it a great change in Rem. 12. 2. be you metmorpbofed, chat is,throughly changed,new moulded : againe, in a Cor. 3. 18. Tou or;, faith the Apoftle, changed from glory > to glory : and therefore confider, that every change will not ferve the turne, but it niuft bee a great change, as the changing of Chrifts Spirit for your owne fpirit, which if you have, then you (hall come out of every affli<3ion, and e-very difficulrie like gold out of the furnace, like cloath out of the die; of Lions you fliall bee Lambes, of Serpents you fliall be Doves: therefore fee whether this change be in you or no, if this change be in you, then when your old guefts, that is, your old lufts fliall come and finde that his old companion is caft out of doores, and that the foule is fwept and cleanfed, hee will not ftay, but feeke abiding elfe-where: but on the contrary, if your opinions of finne be the fame, if you have the fame lufts reigning4n you, if you ufe the fame evil! company, and have the fame haunts that ever you had, you have not the Spirit, and fo long as you remaine thus, doe you thinke that Chrift will come and fup, and dine with you, and y^c you will not cre<a a building for Him in your hearts: therefore if you would have Chrift and the Spirit, then labour to get holineffe. The fourth figne,whereby you may know whe-i ther

MP

Rom. it. 2.

z Cor.j.18.

4.%

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I.

the S nints Spirimflftrength.

ther you have the fpirit or no, is this; if it be but a common fpirit you (ball find that it will doe by you as the Angels doe by affumed bodies, they take them up for a time, and doe many things with them to ferve their owne turnes, but they doe not put life in them: i uch is the common fpirit , but the fan&ifying fpiric puts life into the foule* Wherefore examine your fclves whether the fpirk makes you living men, or no, for when the fan&ify ing Spirit (hall joyne with the foulc of a man, it will make him to doc futeable things, J and bring forth futeable a&ions: for as the body is dead without the foule, fo the foule hath of it felfe no fpirituall life to good without the fpirit: wherefore as Paul fpeakes of unchaft widdowes, that they are dead while they live: i Tim. i.verf. 6. lol may fay of every man that hath not the fpirit, they are dead men, dead to God, to good, to grace, to holineffc: I hy, there is no life without the Spirit, men arc not living men , becaufe they walke, and talke, and the like: but they are living men that live in the fpirit, and by the fpirit: and on the contrary, there is no true life, neither arc men to be efteemed living men that want the fpirir.

Now for the examination of our felves by this rule, confider: Firft, wee have but an affumed body of grace and holineffe, when in the prs&ice of life we affume unto our felves, onely the outward forme, of godlinefTe, but regard not the power: cleaving in our affe&ions to that which is

evill:

Tit Saints Spiritual! ftrmgtb.

if*

evill .• and leaving the things thatare truely good. I doe not fay,when you hate good, but when you preferre evill before it in your choife, and fet it at the higher end of the Table, and ferveit firft, and attend upon it moft, when that croffeth ho-linefle, but you will not againecroffe it for the Love of Chrift 5 when it is thus with you, whatr foever you thinke of your felves, you have not the fanftifyiog Spirit, but a common fpirit without I lite.

Secondly, you have but an affumed body of grace, if you have it not in a feeling manner: the fanftifying fpitit workes a fpiriruall knee^ and , tafte in the Soule,that is, if you have the fan&ify-ing fpirit, then holy things will have a good tafte, they will bee fwcet unto you, it will purge out that which is contrary to the growth of the inward man: on the contrary, the common fpirit will never make you to tafte grace^ as it is grace, or becaufc it is grace, that is, grace will not bee a dainty thing, it will bee without a good favour. Therefore examine what tafte of good you have, whether you c^n rellifh grace, or no; if nor, you have not the fan<5iifying fpirit, but an affumed habit of grace, that is, a common fpirit without the life of grace.

Thirdly,as aflumed bodies are unconftanr, that is, walke onely for a time, but they walke not al-wayes 5 even fo if you have but a common fpirit, you will not be conftant in good, butoffandon the rule. A man that is living in Chrift, you (hall

X ftill

Rom.6.8,

The Saints SpirituaUflrength.

ftill find him living and moving, and doing the anions of the new man, a man that hath but a common Spirit,maydo fomethings that arc good, hec may keepe and prefle downe fome finne a-while,but not alwayesj neither then, becaufe it is finne, but becaufe it crofleth his profit or pleafure, or fome other thing. Againc,hee may have fomc tafte and rellifli of fpirituall things, but hee is not purged and cleanfed by them $ Firft,he may walke as a living man walkes, that is, performe holy duties, but they are not conftant in holy duties, neither doc they performe them in obedience, but out of felfe love, that is,they are ftill ebbing, and feldome flowing, they omit ofter then they performe. Therefore let me exhort you that area-live, and have beenedead,be you carefull to prize your life, and you that have beene alive, but now are dead, that is, you that have falne from your holinefle, and zcale, and have loft your firft love, and ftrength, labour now to recover it againe. And you that are alive, and yet are falling, let me exhort you to ftrengthen the thitigs that are ready to die: if there bee any here fuch, let them now humble themfelves, and feeke the Spirit withear-neftnei1e,thatye may be renewed, that ye may bee ftrengthned, and quickned to good, and received to favour againe, but if you will not,but continue in this condition ftill, you have but a name that you are alive>but indeed you are dead Rom. 6.8. it is faid jhat they that dye in Christ frail live in him, if you once live the lifeof grace, and have received

The Saints SpirituaUftrength.

ved the fan<3ifying Spirir, you (hall never die but live for ever in Chrift: this was the promife that Chrift made unto his Difciples, and in them unto every Chriftian that he would fend the Spirit,and hee fliould abide with them for ever. Therefore examine, if the Spirit doe not remaine in you, and make you conflant in goodie is not the fan&ifying Spirit.

Thefiftfigne, whereby you fhall know whether you have the fanSifying fpirit, or no, is this, examine whether it be the fpirit of adoption: if it make you to call God, Father, then it is the fan-dHfying fpirit,G4/.4.6. Wee have received the fpirit ofCddoption> whereby we cry Abba Father, this is the property of the holy man; no wicked man can call God Father, becaufe they have not amity with God, they neither love God, neither doth God love them. The Apoftle faith, I doe this to prove or know the naturalneffe of your love, they that have the fpirit, they have as it were a naturall inclination wrought in them, to love God againe, and delight in God, and in the Communion of Saints 5 and therefore our Saviour faith, /0A04.34. It is my meat e anddrinke^ to doe the will of my Fa ther: he that hath God for his father, willferve him willingly without conftraint, as willingly as a man will eate meate. A man will eate and drinke without wages, hee needs not have wages to doe that, fo he that hath the fpirit, hee will delight in doing Gods will 5 hee would ferve God, though he fliould give him nothing, and this that

X 2 God

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S.Signt,

Gal. 4. ,-.6.

2 Cor.8.8.

tohn 4. 3 4.

6. Sigrte.

The Saints Spirituall flrcngth.

God is our Father,it will raife fome like afFe<3ions in us to love God .• Againe,fo likewife in prayer, to have God to bee our father 5 ic raifeth fome like affediions in us, whereby wee doe not onely be-leeve that the things we pray for, wee (hall have : but we have boldnefle, alfo to come unto him, as unto a Father, which no man can doe till he have this Spirit of adoption 5 Therefore examine,with what confidence and boldnefle you pray, with what reverence you heare, with what affedions you love 5 examine whether you have the Spirit, that doth make you to call God Father.

Thefixth figne, whereby you (hill know whether you have the Spirit, or no, is this; you (hall know it by the manner of working j if it change you, and lye combating in you, as G4.5.17.The flefh luTtctb Ag&inH tbefyirit, andthejpirit Againft the flejh : if you have the fpirit you will have a conti-nuall fighting, and driving in the Soule, and this will nor onely be againft one,or fornemore particular lufts, but it will be againft all that it knowes to bee finne ; I fay not, that there is onely a driving or a fupprefliog, but a lufting, or a driving and fuppreffing by way of lufting , becaufe a na-turall man that hath not the fandifying Spirit, may keepe dovvne a luft for fome by-refpe<fh, but it is not by lufting, it is not becaufe his heart hates it, or fupprefles it by another power then a natu. rail power 5 for they retaine the love of finne dill : but the oppofition and refitting of finne in the godly>is by way of luding 5 becaufe they hate the

finne

The Saints Spiritual! ftrength* j 155

finneand they fight againft it withcourage.There- j fore examine, what lufting there is in you, what hating of fione, and then fee with what courage and power you goe about the fubduing of it. It is (aid, that lohn BaptiB came in the Spirit otEliah, that is, hee came with that Spirit, that is full of power: you will fight but faintly againft finne, except you have the Spirit* Aft.%. They {pakewith Aets ^ m-great boldnejfe, that is, they had greater power to ipeake then before, therefore the Lord exhorts all men, in Efa. 31. 3. truft not in them, they aremsn , ira.ji.j and not Gods: as if the very name of men were weakened^, they are men they have no power, it is God that hath power, and therefore truft not in them, but in every thing labour to fee the power of God in it, andfeeke for all fpirituall power to good from God, and examine your felves, what power you have when you pray,what power have you to goe through it to the end, when you heare, what power have you to edification^when you fee evill, what power have you to avoid it, when you are offered the profits and pleafures of the world, what power have you to forfake them if they may proove hunfull unto the inward man 5 if you have ftrong lufts in you, what power have you to fup-prefle and luft againft them 5 therefore you (hall know by this, whether you have the fan&ifying Spirit or no, by the manner of working of it.

The feventh figne, whereby you (hall know, 7. Signe. whether you have the fan&ifying Spirit or no, is this, you (hall know it by your carriage in your \ X ,3 words

Rom.6.8.

Rom.8.14.

Gal. 5.

22.

The Saints Spiritual! flrengtb,

words and adions, and by your Chriftian-like walking and holy converfation,and this is the fame that the Apoftle fpeakes of, when he would affure them of their refurredion unto life, in Rom. 6. 8. If you dye with Chrift, you fb all alfo rife with Chnft Ag&int, if your anions be the adions of the Spirit, proceeding from the inward man, and have fome refemblance with Chrift, (hewing that you are dead with him, then you (hall rife againe to life with him, and then in Rom. 8.14. heecomesunto the workesof the Spirit, fomany, faith he, a* art lead by the Sprit of God, they Are the fonnes of God, that is, they are lead unto all holy adions 5 and then he comes, in Gal. 5. 22. unto the firft fruits of the Spirit: the fruit of the Sprit, is love, joy, peace, &c. well then, examine, whether you have the Spirit by the adions of the Spirit,and by the working of the Spirit, and by the teaching of the Spirit: for it is the Spirit, thatistheDodorof the foule, that teachcth it all fpirituall and faving! knowledge, and therefore the Lord faith, you; (hall not need to be taught of one another,for you (hall be all taught of God 5 that is,mens teaching will never be eff.duall to worke grace and holi-nefle in you except God teach you by his Spirit.

Now you muft know that there is a twofold teaching: Firft, there is a teaching of beafts by man , that they may bee ferviceable unto men, which may ferve to put men in mind of this fpiri-tunll teaching; for as God hath put fuch a nature ioco fc me beafts, that they cannot choofe but 0-

bey,

The Saints Spirituall ftrength,

157

bey being taught 5 there is a kind of ncceffity laid upon them by God in the very inftird of nature: fo when the Spirit comes into the heart of a Chriftian, it openeth another light in the mind, which makes them to doe Gods will as hee tea-cheth them. And therefore the Apoftle faith, That I need not to teach you to love, for you are taught of God to l$ve one another: that is, there is akinde of neceflity laide upon you: therefore you muft needs love: I grant that fometimes a theefe may be in the high way,but it is for a booty; and a holy man may be out of the way, he may have flipt afide the way 5 but here is the difference, the one fets himfelfe of purpofe todo evill,but theother is forced unto evill unwillingly, and you (hall know the difference betwecne thefe two in thefe things, if a holy man have gone befides the way, aflbone as the paflion or temptation is once paft, hee will returne sgaine unto the right way, hee will not goe forward nor ftand ftill, but hee will returne : but the other though in fome fence hee knowes it, and is told that hee is offthe rule, yet hee cares not he will goe on forward: therefore examine, what fruits of the fpirit doe you bring forth, and what way doeyoudel'ghtin,areyou io the way ofho-linefife «r Doe you delight to pray, to heare, to receive , doe you love God and Chrift, and the Communion of Saints t then it is a figne that you have the fpirit, but on the contrary if you follow drunkenneffe, and uncleaneneffe, and prophaning of the Sabbath and idleneffe, and goe on herein*

1 Thef.4 9.

Amainc difference be-tweeneaholy man,and a wicked man.

tj*

iKing.ip.i^

The Sams Spiritual! ftrength.

in, as in your way you had never the fpirit.>A-gaine, confider what are your walkes, that is, doe you follow your old evill haunts, now as faft as e-ver you did, it is a figne that you have not the fpi* rit. Againe, thinke not it willexcufe you to fay, whatfoever your a&ions bee , yet you have good hearts, you muft know that your hearts arc much worfe then your a&ion, as I faid before- for if you had the fpirit, it would not be idle in you, but as it makes the heart holy,fo like wife it fends forth holy fpeeches , and anions unto the life. The working power of the Spirit is excellently kt forth betwixt Eliah and Elizeus. In that ftory it is faidjbat Eltib cafi bis mantle About Elizeus,then prefently Elizeus cryes out, let me goe firft, and take leave of my father, and then I will goe with thee. ElUb might have well reafoned thus with him, what have I done unto thee, or what have I fpoken unto thee, that you fliould thus reply unto mee, as if I tyed thee to the contrary ; faid I any fuch a word unto thee,that thou muft not goe: but there was a kinde of neccfiirie laid upon Elizeus by the Spirit to goe with him, and therefore hee brake out into thefe words, that is, the Spirit nowentred into his heart, that he was not now his owne man, hee muft goe whither the Spirit will have him, and doe what the Spirit bids him, and fo we fee in Kyitts 4.20. when the Iewes came to Peter, and commanded that he fliould not Preach I Chrift unto them, hee anfwereth, that hee cannot j chufe but he muft preach Chrift: and in the begin- ning

,

The Saints Spiritual ftrength.

nirig of the Chapter you fhall fee the reafonof it, They had received the holy Ghoft and they flake boldly .-therefore you fee that the Spirit is not idle,but he is marveilous working and operative, therefore examine what power you have, what adions you have, and what fruit you bring forth.

But you may fay, that fometirnes the fpirit feemcs to be dead in the heart; therefore it is not al wayes working.

To this I anfwer that the property of the fpirit is alwayes to worke, and it doth alwayes worke, but hee may fometirnes with-draw his anions of growing, as when a temptation comes: and you are taken in it: there the fpirit feemes to abfent himfelfe by with drawing his power,but notwith-ftanding hee works (till, for at the inftant, there is Iufting,and labouring in you againft it, and afterwards hee gives you power to returneagaine. Againe, it is not alwayes thus with you, but fometirnes: thus much for this ufe.

The next ufe ftands thus, if the holy Ghoft ftrengthcns us in the inward man, then let me exhort you above all things tofeeke the Sprit, becaufe it will doe fo: what would a roan defire either for the outward or inward man $ if hee have the fpirit, he fhall obtaine it, would a man be inabled to pray, would a man bee inabled tobeare loffes and crofles: would a man mafter particular lufts, is a man in bondage, and would bee fet at liberty from finne,is a man Spiritually dead, and numbe, is srtnan fpiritually affrighted with finne * would a

Y man

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I. Benefit*

The Saints Spiritual! ftrength,

man beraifed to comfort. Would a man beleeve, would a man walke as a Chriftian man ought to walke, would a man be inabled unto every good, worke, would a man love-in a word, would a man doe any thing that is holy and good i lee him get the fpirit , and he (hall doc thefe and much more. Thus much for the generall, what the fpirit can doe for a Chriftian. Now I come unto the particulars, what the fpirit will doe unto them where he comes: and this I will reduce unto thefe foQre particular things.

The firft benefit is this that a Chriftian gets by injoying the fpirit, that it purs the heart m a good I frame of grace: I fay, the fpirit, and the fpirit on-ly doth this: and I fpeakeof them that have the fpirit • it fets the heart in a frame of holinefle, and new obedience, which nature cannot, becaufeit keepes it in fufpence. The flefli fuflfereth it not to doe what it would, as to breake the ftubbornneffe of your nature: the fle(h will make you very indubious and painefull in evill, but the fpirit will reftraine your libertie in evill: it will not fuffer you to doe what you would, though the luft and the temptation be violent to carry you away after it, but the fpirit will not fuffer you to be carried after that manner, fo long as the fpirit lives in the heart^but if once the fpirit depart out of the heart, then he becomes as weake as water: thus it was with Reuben, Gen. 44. Ruben is become a* weake as water: and he became thus after he had deflfcdhis fathers bed. When luft and opportunity met together

L

The Saints Spiritual! firenph.

ther they tooke away his ftrength • and it weakens ns, becaufe it drawesthe affetfiens away from God, but when the fpirit comes, thenitcaftsus into another frame 5 asappeares, if wee doe but comparethefe two places together, lames 4.5. with -^#.20.22. Saint lames faith, that theJpirit lufleth after envy: it labours to carry us head-long unto the committing of finne, and to the doing of that which is evill$ but then comes thefandi-fying/pirit, anditftayesus and makcsustoluft after good, that is, it binds up our hearts, and fuf-fefs us not to doe that which otherwayes wee would doe: therefore examine whether you are bound with another fpirit that you doe not the e-vill that you would: then it is certaine that you have the holy fpirit5 Therefore /Win the place before named, laid, that hcwzsbwndwtheftmt for Ierufalem: as if he fhould fay, the Spirit of God bound up my Spirit to goe, that I cannot 0-therwife choofe,therefore what doe you meane to breake my heart, doe you meane to hinder mee, I tell you there is a kind of neceflity laid upon mee by the fpirit, and I muft goe whatfeever doth be-fall me: for it is the office of the fpirit to bind up our fpirits,and therefore in Revel. 1.1 o. It is faid, that Iohn was in thejpirit: that is, he was compaf fed about with the fpirit: he was in the fpirit as a man is in Armour, itkeepes I fay our hearts in a fpirituall difpofition, that it fhall not doe the evil] that it would. The fecond benefit that a Chriftian hath by the

Y 2 fpirir

161

Tam.4.f.' A6is 20.22.

Revel

1.to.

2. Benefit.

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I fa i ah 6. 9,

Ioh. 1. j.

The Saints SpirituaUftrength.

fpirit, is this, it enables a Chriftian both to fee and beleeve the things that otherwife hee would not beleeve. I gather it from that place of the Prophet, ife. 6. p. where it is faid, feeing they fhould fee, and not perceive, andhearing they jhottldheare, and not under/land: they faw but they wanted another fight, which is the fight of the fpirit, and there-fore they cannot fee: a man may have great fight in humane things by learning, and Philofophy, and the knowledge of Arts and Sciences, by thefe he may fee both into naturall and fpirituall things in force mcafure: but I fay hee cannot fee as hee fliould, except hee have added unto this another fight, which is the fight that the fpirit brings $ and therefore it is called the opening of the eyes, and the boring of the eares, and it is the fame that S c . Iohn fpeakes of, in loh.%. That the lightjhine in darkeneffe, and the darkneffe comprehended it not: before a man have this fight of the fpirit, what-foever he fees,yet it is with a great deale of darkened, but when the fpirit comes, it drives away this darkeneffe, by giving us another eye to fee thorow it. K^ind the darkeneffe comprehended it not, (o that till a man have the fpirir, he doth neither truely fee, nor beleeve. You cannot beleeve till you have the fpirit, but when you have got the fpirit, then you will beleeve in Chrift. Wee preach Chrift unto all and exhort you to beleeve, but what is the reafon that fome beleeve, ando-thers beleeve not, butbecaufe they doe not fee 5 I they want the fpirit to (hew them finne, to hum-I ble

*Ibt Saints Spiritual! ftrengtb.

,<S 3

ble them,and Chrift to comfort them :and therefore Peter calls them purblind. As men that are purblind cannot fee things a farre off, except they bee neere, fo men without the fpirit are but purblind, men that cannot fee Chrift, and Grace, and Salvation a farre off, as neere: but if they had the Spirit, then they would fee them neere hand, that is, you would fee a marvellous beauty in Chrift, and holineflTe: it is that which the Apoftle fpeakes of, in i Cor. i . 9. The eye bath notfeene&c. that is, he faw them before, but hee faw them not in that manner hee fees them now, they are reprefented unto him in another fafhion. Againe,he fees them in another hue, hee fees another beauty in them, thus you fee the fandify ing fpirit openeth the eye of the understanding, to fee more, A blind man might fee if hee had but the faculty of feeing, fo a fpirituall blind man will fee when hee hath the fpirit.

The third benefit, that a Chriftian hath by the Spirit, is this, it breeds heavenly and fpirituall effects in the foule,as joy,and comforr,and the like: and therefore in John 14.be is called the Comforter. Firft, I fay, the Spirit will beget joy in the fouie, and therefore faith Chrift, hee will (fpeaking of the Spirit) lead you unto all peace, and joy in be-; leeving: now I make a difference betweene joy and comfort thus 5 jby is unto the foule,as a wall is unco a Citie, the wall doth compaffe the Cine, and Tots a defence for it, that is, itkeepes pettiedan-Igersout; fo doth joy, it walks and fences the I Y 3 foule,

1 C°r.2.p.

3. Benefit.

I oh, 14.1 6, I.

Can 1.7.

2 Cor. 7,11, 6.

The Saints Spiritual! firenph,

foule, and keepes out many enemies, that other-wife would deftroy it. (2.) effed is comfort, and this I call a Bulwarkc .• becaufe a Bulwarke is of greater ftrength to beate backe, and keepe out any that (hall befiege it, and makes the Citizens more fecurc ,• fo comfort is tbe Bulwarke of the fou!c,a-gainft the greateft temptations and tryalls, it makes the foule fecure,refting upon Chrift.(3.)cf-fed, that the Spirit begets, isboldnefle, thtis, there is no true boldnefle without the Spirit: Let Adam witnefle it, aske him what boldnefle he had when hee hid himfelfefrom God, and what was the reafon of it ; but becaufe hee wanted the Spirit, and on the contrary, when the Difciples had received the Spirit, they fpake with boldnefle. (4.) effid,that the Spirit begets,is, holy and heavenly defires in the foule, therefore the Church in the Canticles^ when fhee had got the Spirit, fhee had bred in her loving defires after Chrift, as in Canticles i.j. <he is marvellous inquifirive where to fiude Chrift ; for what is the reafon that there is in men fuch a want of holy defires: but becaufe they have not this Spirit.($.,) efFed, that the Spirit begets is holy indignation,that is holy anger,it is an efFed of the Spirit,and therefore the Apoftle faith,ina. Or. 7. 11. what indignation or Wrath, this he fpeakes in the commendation of the Corinthians, men will not bee aagry with finne as evil], till they get the Spirit. (6.) eiFed of the Spirit, is holy afledions 5 it will make you to have heavenly aflfedions to God, to grace, to the Saints 5

therefore

The Saints Spirituall flrength.

x6 5

therefore the Lord faith, Ezech.36.26. Itvtllgivc you a new heart : carnall men, they may doe fome-thing to make their children reverence them,or to love them, in regard of fome domination, they may proffer an objed 5 but they cannot beget holy affeftions, this is the onely worke of the Spirit thus to change the heart. (7./ effed of the Spirit, in this, it will purge the foule, it will caft out all rubbifh out of the foule* therefore the Lord faith, that he will purge thefonnes of Levi: asfiher, that is,that they may be fit for the Priefthood,hee will purge out of them by the Spirit, that which otherwise would make them unfir. And D avid of-teninP/i/. 51. verf. 2. 7. prayes that the Lord would purge him + wafti him, and cleanfe him from his finne, and then after hee prayes, for the reftoring of the Spirit, making the abfence of the Spirit, the caufc of his uncleannefie (S ) effedof the Spirit,is this,it kindles holy affedions to good in us. I faid before, that the holy Spirit woikes holy affe&ions in us,but now I adde that he kind-leth thofe affedions in us to good, and this is that which gives us great advantage againft finne,I fay, wee have no fmall advantage of thedivell, but great aduanrage,when the heart is full of heavenly affedions^and that for theie Reafons.

Thefirft Reafon is, becaufe the more holy affe-dions the better man, God accounts more of him; a man is efteemed of God as hce hath, or hath not holy affedions 5 a man is that which hee is in his afFe&ions: a man is not a good man, becaufe ■

Ezek.36, 16.

7.

MaLj.j.

Pfal.yi. 27.

Verfe io« Verfe i 2.

I.Reafi*.

Uk

\66

t\ Red/on.

$.Re*foH.

4. Benefit.

the Saints Spiritual ftrength.

caufe hce kno wes much, but hee is a holy man, becaufe he hath holy affe&ions, that is, hee is full of love to God, to Chrift, and to the Saints.

The fecond Reafon is, becaufe holy affe&ions, they arc a meanes, or a fecond caufe of good, they are the caufe of good a&ions, as for example: for a man to fuffer for Chrift , and yet not to doc it wirh holy affw<aions, out of love unto Chrift, it is nothing worth 5 therefore when the affedions are I right, they are drawne upward by the Spirit, both to doe, and to fuf&r.

The third Reafon is, becaufe holy affe&ions, they widen the foule, they make the foule large, for when holy affecftions are dead in you, the foule will begin to (hrioke in 5 even as cloath that is not throughly made, when water falles upon it, it will runnein, but if you ftretch it, it will come to the fame length againe ; fo when the Spirit comes and workes holy affe&ions, they widen the foule and make it large and firme: therefore that you may have large hearts in praier,in meditation,labour to get the Spirit, that you may have holy affcdions kindled in you.

The fourth Benefit, that a Chriftian hath by the Spirit is this, it will make the heart good, becaufe it is the proper worke of the holy Ghoft, to fanftifiethe heart, tocleanfe and change, andfo make it good j it is the worke of the Spirit to worke repentance in us, a thorow change in us: I call repentance a thorow change, becaufe men for the moft part miftake repentance, taking that for repen-

The Saints SpirituaU ftrength,

repentance which is no repentance, men thinke that if they be turned this way and that way, from this finne and that finne, though it be not from e-vcry finne and evill way, that they have true repentance, but they are deceived; for repentance is a thorough change of the whole man, confiding both of foule and body, whereby the parts and faculties of both are turned a quite contrary way j the heart is turned out of the way of finne, into the way of holinefle: now that a partiall turning is not repentance, I will make cleare by this com-parifon: take any naturall thing,that is of an earthly fubftance, whofe nature is to goe downeward, yet you may force it upwards by meanes that you mayufe^ as for example, water you know is of an earthly fubftance, and the nature of it is to de-fcend, yet you fee by the force and ftrength of the Sunne, it is drawne upward 5 firft, into vapours, and then congealed into ice and fnow, and raine, and then it will not reft till it defcend againe: but there is another afcent of the fire, and that is upward and not forced, but naturally doth afcend up: even fo a carnall man may doe the fame things that a fpirituall man doth, hee may keepe downe fome luft, and hee may forfake fome evill,hee may forfake his drunkennefle and uncleanneffe, and his old evill haunts, yea he may doe fome good, but yet he doth not forfake the evill, neither doth hee doe the good, by the power of the fanftifying Spirit,but by a naturall ftrength^ if he doth a good ailion, it is by conftraint, he is forced by fome-

Z thing

Dotlrint*

U

The Saints Spiritual! firengtb.

S.

thing to doe it, but it changes not his heart: a-while they may take a refolution to good, and to be better, but yet to change his owne heart,is not in his owne power, for this is the worke of the holy Ghoft: thus much for this ufe and for this point;

Wee now come unto a third point, the Apo-ftle faith, That Hee would give you to bee ftrength-nedhy the Spirit in the inward man , noting thus much, that God muft give them the Spirit before they could have him: the point of Do&rine is this*

That the Spirit is a free gift. I fay, that the fancying Spirit is a free gift. I gather it thus, the Apoftle heere prayes that God would give them the Spirit, not that they had deferved him, and fo fliould have him by merit, as the Papifts teach,but he muft give it them freely without defert of their owne. I need not to ftand long in the prooving of it, that the Spirit is a free gift, onely I will briefely (how you how the Spirit is a freegift,and this (hall be in thefe five particular things.

Firft,the Spirit is a free gift, and it muft be free, becaufe it is a gift; and what more free as we ufe to fay,then a gift: Now it is a free gift, becaofe it is not merited by us at Gods hands, it is not extorted and drawne from God by force, nor meri* ted by defert, becaufe all the good that is in us is wrought by God, it is God that puts the firft ftampe of holinefle upon us. Secondly, the Spirit h a free gift, becaufe the

Spirit

The Saints Spiritual! fir engtb.

Spirit is a free agent, it workes freely of himfelfe, therefore to whom it goes, it goes as a free gift. Now that the Spirit is a free agent, it appeares by this, that reafon makes man to be a free agent, but it is the Spirit that gives reafon, therefore the Spirit muft needs be moft free.

Thirdly, the Spirit muft be a free gift, by his carriage to themhee willfave ; bee might have chofen the elder and not the younger, hee might have cbofen Bfm and not lacob ; or if hee would have chofen the yonger* then hee might have brought him fuft out of the wombc, but he will not, becaufe he is moft free in his choice, he will fa ve/<#<?£ and caft off Efm 5 and fo he might have chofen honourable and noble men, to have both preachtthe Gofpell, and to beallfaved by the Gofpell^ hemight have chofen them only,for fal-vation, but he will nor, but the poore they fliall receive the Gofpell, he will make choice of them for falvationjhe might have chofen Simon Magus, afwellas Simon Peter, but he will not, therefore you fee he is free.

Fourthly, the Spirit is free, which appeares by the paucity of them he choofes,hc is at liberty, he might have faved more,but this (hows his free-dome, he is not tyed to one more then unto another, the windebloweth where it lifteth, Hbn$. 8. he calles when and whom he will: Let them come in,that my houfc may bee full: none (hall come, no more,no kffe then I have chofen.

Fifthly, the Spirit is a free gift, which appeares Z 2 - by

\6y

Ioh.J.*.

rf«

The Saints SpirituaU ftrengtb.

by the profecution of his decree, both of Election and Reprobation $ nothing more free then the Spirit is; hee might, aslfaid, have chofen Efd* and not lacob •, for there cannot a reafon be given, wherefore hee fliould chufe the one, and not the 0-ther, he will choofe the wife and not the husband, hee will choofe the husband and not the wife, hee will choofe the childe and not the father, and hee will choofe the father and not the childe: againe, he will choofe this man and that woman, and not another man, or another woman 5 and what is the reafon of it, furely there can be no reafon given of it, but becaufe the Spirit is free to choofe and choofe not: thus briefely I have (hewed you that the Spirit is a free gift.

Is the fpirit a free gifc,and doth it worke freely, then let them confider this and tremble, that are not fanftified by the Spirit 5 and in whom the fpirit hath not yet wrought his good worke, leaft they may fecme to be deprived. Againe, if the wind bloweth where it lifteth, then it (lands you upon, to doe as Millars are wont to doe, to watch the opportunity, and grind: if the Spirit doth blow upon you, if at any time the Spirit doth kindle any fparke of grace in you, take heed of negleding the opportunity: doe not fay in this cafe unto the fpirir, as Fe&w faid unto iW: that you will hearehim another time 5 but bee fure, if the fpirit commands doe you runne, or if he calls be fure to anfwer him, leaft hee call you no more. I have often told you* chat there is a time when he

will

" * * [ -

The Saints SpirituaU firengtb.

will call you no more: therefore think with your felves what a time of darkenefle, and forrow ic will bee to you then, when with the five foolilh Virgins, you (ball be fliut out of heaven and hap-pincfle: I fay, there is a time when he will fweare that you (hall not enter into his reft; and doe not onely labour and watdi for the opportunity, to take the Spirit when it is offeredjbut labour to get the opportunity. Vfe the meanes whereby you may get him, and for you; helpe herein I will lay downe fome meanes whereby you may gee the fpirit.

The firft meanes to get the Spirit, is this, you muft labour to know the Spirit: for what is the reafon that men doe not receive the fpirit, but be-caufe they know him not: they doc not know him in his purity, in his free working, in his in-comprehenfible greatnefle, in his increate holi-nefle; and therefore they put off the working of the Spirit. Men thinke that now their finne in this kind is not fo great as Simon Magus was 5 it is true fay they, Simon Magus finne was a great finne, and worthy of punifliment, becaufe hee thought to have bought the Spirit with money ; but if wee well confider mens dealings now with the Spirit, wee (hall finde that the fame finne is committed now: I fay, men thinke they doe not commit this finne of Simon Magus, when indeed you doe. you know how great the finne was in him, and what a judgement was infli&ed by pronunciation againft him, and your fianes are as great and the fame, but I Z 3 you

171

x. Meanes.

r.

The Saints SpirituaU ftrengtb.

you know them not: and therefore let us compare them together, and you (hall fee that they are the fame,and al one,and that in thefe three particulars.

Fir ft, Simon CAUgus thought that the Spirit might have been had at any time, for he negle&ed the meanes,and defpifed that,prcfuppofiog that at any time with a fmall reward hee might get it of the Apoftles 5 What flail I give thee, &€. Even fo when you put off the fpirit, is not your finne the fame, thinking that you may have him when you will, that you can have him at your pleafurc to mortifieaftrongluft, a finne that you would be rid of: and for a finne that is pleafing unto your nature, you can when you will fubdue it, you can when you will forbeare it 5 and is not this one part of Simon Magus his finne.

Secondly, Simon {.Magus thought it was in the power of men to give the Spirit-\Vhat (hall I give thee y Peter, for the Spirit: and is not your finne the fame * doe not many men thinke, that it is in the power of men, to give the fpirit when all the time of their life they will negleft the callling of the Spirit •, but in fome great affliftion, when- they lie upon their death-beds, then they will fend for the Minifter, but not till then- as if it were in his power to give the Spirit t O Sir, What (hall I doe to be faved, can you tell mee of any hope of falvati-on, and the like.

Thirdly, Simon midgut, hee defired the Spirit to a wrong end, namely, for his owne advantage, That upon whomfoever I flail lay my hands, they may

receive

Ibe Saints Spiritual! flrengtb.

VI

receive the holy Ghofii and doe not men do the like * ( they defire to have the Spirit, and they could wifh with all their hearts,that they had him$bur yet not for a right end, for Gods glory, but for fomc car-nail end of their owne, that they may bee reputed thus and thus, but not to any other end. For know that a man may defire grace, but if the aime of his defire be for his owne end, the defire is fiiine, the fame that Simon LMtgu* was: therefore I befeech you deferre not, put not offthc opportunitie 5 and remember what the Lord faith Heb.$.i$. today if ye will heare his voice harden not your hearts: this is the day 5 now you have the opportunitie, the candle is in your hands, and you may light your foule by it, the Word is neere you i Well, light your candles by it, you may now light them whileft the fire is here, but if you will not now, how will you when the candle is out, when you ] (hall be either taken from themeanes, orelfethe meanes from you, therfore labor to know the fpi-rit,afid judge aright of him, if you would get him. The fecond meanes to get the fpirit is to believe, andthebeft meanes to get faith is to be confeiona-ble and conftant in hearing the Word preached $ the preaching of the Word, is a meanes to get the fpirit, and therefore the Apoftle faith, received you the Spirit by the workes of the Law, or elfe by faith preached? Gal. 3. You may know whether you have the fpirit or no by this,examine whether you have gotten faith by the preaching of the Word, our Saviour faith, that the tree is knownc by

hi

Hcb.^.if.

2. Meanes,

Gal.j.2.

Matth.11.3j.

»74

I .Meanes.

The Saints SpirituaU Jlrengtb.

his fruit: the branch cannot bearc fruit, except it receive vertuc and ftrength from the root $fo if we get not faith in Chrift, andbejoyned with him, wee (hall never get the fpirit: therefore if you would get the fpirit, you muft get faith: for faith is the knitting and drawing grace, it will draw the fpirit into the Soule, and it will knit him faft unto the Soule, that he can never depart away from it: faith will recover the Spirit if it feeme to want his power of working in the foule, it will returne him if he feeme to depart away,it will enlarge the heart if the fpirit be fcanted in it, it will widen the narrow bottle of your hearts; and you know what Chrift faid unto the woman in the Gofpel, So be it unto thee accordingmto thy faith; therefore if you would get the fpirit, you muft get faith in your hearts, if you would get a large meafureof the fpirit, then get a large meafure of faith: for what is the reafon that men thrive not in the fpirit, but becaufe they thrive not in faith.

The third meanes to get the fpirit, is an earneft defirejoyned with prayer: to defireand pray earnestly for the fpirit, is a meanes to get the fpirit: aninftanceof this wee have in Elifba, fervant to Elidh^ he earneftly defircs and prayes that the Spirit of Eliah his matter might bee doubled upon him: not that hee meant that hee might have af-much more againe, but that hee might have a greater meafure of the Spirit, then other of the Prophets 5 and hee did obtaine his defire, for hee was indued with a greater meafure of the Spirit,

then

1

I Kin.j,

11*12.

Luk. 11.1j,

The Saints SpmtutllfireHgtk.

then other of the Prophets were: even fpif you would but defire and pray earneftly for the Spirit, you might get him. Salomon defired wifedome, and prayed for it>and he had it,and that in a larger meafure, then thofe that went before himj fo if you would pray for the fpirir, ycu have his pro-mife, Ink. 11.13. That hee will give the Holy Ghoft unto them that atke him : and this hee doth fpeake by way of eppofition, if you that are evill can give good things unto your children, then much more will God give you his Spirit j that is, if a man will be importunate for grace, and the fpi-rit,as a child will be unto his father forbread,then he cannot deny you.

But you will fay, if he were my father, and I his child, then it is true he would give me his fpi-rir,butalas heisnot,for any thing I know, neither my father, nor I his child.

To this I anfwer,fuppofe thou be not his child, inthyowneapprehenfion, yet looke backe unto the 8. verft and fee what Importunitie doth, though hee would not open the doore, and give him that which hee would have, yet in regard of the importunity of him that asketh, he will open and give him what he would have: thus doe you though you may have a deniall fometiaies, no anfweratall, or an angry anfwer, yet take no deniall, and your importunity will at laft prevaile with him: and to incourage you againft former • runnings out from God,the Apoftle faith, that he j grvttb and upbraidcth no man, lames 1. j. As no j i a mes u$

A a man I

9. 10.

otjea.

Anfa.

Ad,

1.4.

AA.1.4.

4, Meanest

The Saints SpiriiuaUftrength.

man meritcth at Gods hand, fo no man (hall bee upbraided with any failing ro (hame him ; he gives unto all men that comes unto him, without exception of perfon, without any gift freely, and reproaches no man, that is, he will not lay before him, either that which might hinder him from comming unto him, or him from receiving of him, he might doe both, but he will doe neither, and you know the promife; the Difciples, they m\i(i goc unto lerufatem. and he will after a cer-taine time fend the fpirir, but they muft wake for him, and this they did by conftant prayer, and they had the promifc made good unto them, for the holy Ghoft came upon every one of them, in y^icis 2.4. fo if you be conftant in prayer, what though for the prefent you get him not; yet,at laft you (hall have him; thus much for this meanes, if you would have the Spirit, you muft pray and define him earneftly.

The fourth meanes to get the Spirit, is to obey him • and this you doe,when you make him good entertainment, when you feed him with heavenly thoughts,and doe what he would have you to do, but if you flight him,fec light by him,and will not obey and be ruled by him,you will never get him, and this you doe when you refift, grieve, and quench the fpirir. you refift the fpirit, when you refift that light which the fpiric hath wrought in you, when you fight againft it, againft its reafon and arguments, this is a great finnej you grieve the fpirir, when you mingle two contraries

together,

The Saints Spiritual! firengtb.

*77

together, that is, when with the profdfion of Re-ligion, you }oyne corrupt fpeeches and a&ions $ and you quench the fpirit, when you negleft the j motions of the fpirit, and the means by which the fpirit is either got, increafed or kept 5 now if you doe thus you flhall never get the fpirit; but if on the contrary, you love, cherifh, and obey the fpirit, you (hall have him.

The fifth meancs to get the fpirit, is this, if you would get the fpirit, then you muft waite upon thofe mcanes,which are meanes for the getting of the fpirit: negled none of the meancs, becaufe you know not when the fpirit will come, it may beehec will come oow and not another time, it may be hee will breath upon you now, Atts 10. 44. whileft Peter was preaching unto them, the ho-IjGhojlcame upon them that heardhim: fo be diligent in waiting upon the meancs, and the holy Ghoft at one time or other will come. Againc 3 he might have fent the fpirit unto Cornelius , without the fending for Peter^in Affsio but he will not: but Peter muft be fent for, and he muft preach unto him, and then hee (hall receive the holy Ghoft: thus much for the meanes, and for this time.

A a i

PAVLS

5. Meanes.

A&$ 10.44.

PAVLS

CONVERSION.

0 R,

THE RIGHT WAY

TO BE SAVED.

As it is excellently well fet out in divers Do<Strines raifed from

Acts p. 6* Andbu trembling, And ajlomfhed^c.

By chelate faithful! and worthy Minifter of Ufm Cbrijl. IOHN TRESTON,

D r .in Divirity, Chaplaine inordinary to his

Majeftifr, M after of Emanuel Coliedge in Cam-

bridge, and fbmetimes Preacher.

of Lincolnes-inne.

LONDON, Printed by I. £. for ^Andrew Qrooke. 16^7.

"■

.

The Contents of PAVLS

Converfioih

)

Othing can dejeff afmnerfomuchds j the fearefullpower of God. p. i o 8 Three things caufe an afionifhment: Suddennefje * GreatnefJ'e i of evil. p.iSSi InevitableneffeS j

DOCTRINE I. j

j

He that will receive Chrifior the Gojpell,muJljirJt bee j humbled. p.182 I

Humiliation, how tis call*din Scripture.

1. Pricking of the heart.

2. * Poverty in Spirit.

3. A melting heart.

4. k^4 trembling at the Word. Humiliation ofneceptj tofalvation, becaufewitkoHt,

it men keepe b ache from Chrift. Two hinder ances that keepe men from CbriH :

i. Vnbcli*fe. P-i87J

1 i.Neg^

ibid. ;

ibid.j p. 184!

The Contents.

2. Negle£lofChri(l % which is twofold $

1, Totall , refufing alloffers of grace.

2. Vartiall,having a mixture of the love of the world,and Chrift. p. 18p

Men compared to the three grounds in the Go/pel.$.190 Whether Humiliation bee abfolutely neceffarj or no f

p. 191 A twofoldforrowS Preparative. p. 193

LGodly. P«*94

Godlj and worldly forrow differ in the

~Ob)cfts. P*iPJ

, )caufest .ibid.

tEffeils. p.ipg

rlngredients. p»i97

they are diBinguijhedby the< Continuance. ' p. 19 8

> Event. ibid.

rt* degrees of godly forrow. p. 199

7"^ /m # meafure of Humiliation is that which makes a

man heleeve in Chriji. p. 2 o 0

USE I.

to examine our felves whether we have received Chri/l or no, for it muB be by a deepe Humdiatim.^ ao 1 Without Humiliation no receiving the Gofj/el$ewdin fve particulars.

1. A man will not find any need of Christ, p. 2 o 2

2. He will not holdout toentertaine Chriji. p.20 3 j, He will not for fake aS things for Chriji. p.j 04 4, He will not wholly depend on Aim. p. 205

5 Me wilnot undergo any thing for ChriJlsfake.2o6

M canes

The Contents.

CMeanes to attaint humiliation of Spirit >are,

I. A rcffifi'dludgement.

From a reBifi d Iudgement proceeds forrowforftnne, in rejpefi,

i. Sinne is evillofits twne Nature p. 20 8 2 .It is the great eft evill $ becaufe it deprives us

1. Of the beft outwardgood y which is God. ibid.

2. Of the chief eft good wit bin us : For y

iJt deformes the beauty andftrength of the in-ward man. 2. It weakens grace within us. p. 2,09

3. It produces evilleffcfts.

4. It needs the great eft medicine to htale it , even

chrift himfelfe. ibid.

II. Humility of heart. p. 210

7he way to get our hearts humbled, is,

1. To labourforfomefenfe ofholineffe. p.211

2. To conpder thepumjhmtnt of ftnne. ibid.

III. Application. P« 21 3

IV. Bringing things to a propinquity. p.21 6

V. The removal!of allexcufes. p.218

Excufes yOr deceits\are,

1 We doe as well as the bcB. p. 219

2 Wfc /w ?;£ <# good meanings as the beft. p. 2 21

3 It is our Nature to be thus and thus. p. 2 2 2

4 0«r conditionpriviledgeth us* p. 2 23 The better thecondttion> the morereafon toferve God.

1 Becaufe a greater account is to be rendred. p. 2 24

2 Becaufe their knowledge is the more. P.225

3 Becaufe a greater Iudgement will bee infttfted.

p.226. Bb VI. The

The Contents.

V I. The obtaining of the Spirit. ibid.

VII. Ajoyning the WordwiththeSpirit* p. 228 The Word will effectually humble w %

1 Ifwegetfaving knowledge of the Word. ibid.

2 If we receive it as the Word of God. p. 229

3 if we bring it home to the Conference. p. 2 31 7/y<r* 2to/« *&tf *A* Word by Application may be effe*

ftuall to humble us.

1 Not to defer or put off the worke of the Spirit.y.i$i

2 Not to make too much haft out of humiliation.^, 233

3 To proportion humiliation to thefinnes* p.235

USE. II. To exhort us to get ourfelves throughly humbled.2$6

CMotives hereunto % are, 1. All we do y tiHwe be humbled.is but loft labour.^. 237 Reafom hereof are J?ecaufe

1 A broken heart is the Altar on which we mufl offers.

2 An humble foule is a fit habitation for Gods Spirit.

3 Without humiliation no keeping clofe unto Chnft.ib. tWhatfoever profefion we make', it is worth nothing

without humiliation.

Reafons hereof are, becaufe without humiliation

1 A man wit hersjvilnot holdout in his profefion.239

2 He will not grow ftrong in Chrifi, ibid

3 Good duties wil be chok'd, as the feed amongft thorns

p.240 3.There can be no found comfort without humiliation. Two JJHueBions anfwered :

1 What kind of for row meant here. p. 2 4 2

2 Whether it be ofabfolute necepty to fah at ion. 243 Signes to know whether we be truly humbled or no,are,

The Contents.

I. To love much. p. 2 4?

Motives to love Chrift, grace andholineffe y are,

1. To consider the goodnejfe And excellency of the thing you are perfwaded to. ibid.

2. To confider the good you fee in Ckrift>is yours,if you be his. p. 248.

W.To tremble at the Word Preached. p. 249

II I. To be affettcd with the Word>when it comes in the evidence of the Spirit. p. 2 $ 1.

In the Word two things:

1 Meat. ibid.

2 Medicine. p. 2j j.

IV. To be little in ones owne eyes. p. 2 j 4

V. To yield agener all obedience unto Chrifl. p. 2 5 5 Humiliation fits the Soule for obedtence^ becaufe

1 /# W4jfo a man fee God in his holineffe& power.

p.256

2 It makes him defire the favour of God. ibid.

3 7* makes him chufe God to be his mafler; p. 2 5 7

4 It tames theftubborneffe of our Nature. ibid.

5 It makes him willing to fujfer any thing for Chrijl.

p. 258 Vl.To prize Chrift above the things of the world. 2 J 9

DOGT. II. Sinne in itfelfe is full of griefe and bitterneffe^ and men jhallfindit fo,fooner or later. p. 260

Provdto be bitter. p. 2 61

Men fhaUfinde itfo, for thefe reafons $ becaufe

1 Otherwife God fhouldlofe his glory. p. 262

2 Every fwne is the breach of a juft Law. p. 2 6 3

3 It is Gods Iuftice topumjh finners. p. 2 64

B b 2 God

The Contents.

Gedfufpends the execution of Judgement, i Becaufe the time ofpunifbment is not yet come. 2 6 j

2 For the Churches increafe. p. 2 66

3 For thegoodoffome that are yet to be called, ibid.

4 For tryallofthe heart. p. 267 5, Becaufe their afflictions are greater then othtr mens

though theyfeeme notfo: and that in thefe refpeCts:

1 Becaufe God denies them grace. p 268

2 The projperitieof the wicked is apunijhment. ibid.

3 TAty tptffar and dry in their fmncs ibid. 4T/&9 &tt>* flw«y afflictions we know not of. p. 269

VSEI.

Ji? f m*6 m not to delude our [elves in the matter of afflictions, p. 269 Motives toforfakefinne, are, *

1 . Sinne will make you ajhamed. P* * 7 *

2. ifyoufinne, God will heate you. p, 2 7 2 God correCt&th his children when theyfinne, for two

reafons.

1 BecAufefinne isfinne with Godwin whomfoever it is.

ibid.

2 Becaufe Gods children are the Temples of the holy

G hofl^wherein God delights to dwell. p. 2 7 3

«£/* objections concerning Gods puni/hing finne, an-

fwered. P»*74

j. Sinne will take away your excellency. p. 277

4. The leaflfm violateth the peace ofconfcicnce.\>.2'jZ

5. Sin will bring upon you all mannerofmiferies. ibid.

6. Sinxan yield notrue comfort or content. p., 280

The Contents.

I.SinisreftlcJJ'e. p.281

8. Sin hath no familiaritie with God. p. 2 8 2

9 . if you live infmm > God willfhew no mercy, ibid.

10. Sin b?'takes the Covenant betwixt God & you. 283

11. Sin is a thiefe. p. 284

12. Sin is the great eft enemy God hath. p. 2 8 5

13. Sin wnil make you come weeping home. p. 2 8 6 14 No content fo long as you live infwne p. 2 8 7 i j. Sin rvil make you confeffeyourfelves to befooles.u 16. Sin will take you away from God ^ and God from

you. p. 288

Motives to hatefmnein regard of God:

1. God doth take notice of all you doe. p. 2 8 9

2. When Godftrikes for fin > his wrath exceeding bit-ter. ibid.

3. The longer God ftales from Jlrikingfiwes, the greater & terribler hisftroke when it comes.

DOCTR. III.

Chriftis exceeding mercifully and ready to (hew mercy to thofe that are truely humbled, p. 291

RE AS. L Becaufe mercy pleafeth him. p. 2 9 3

REAS. II. Mercy isnatftrallunto God. ibid*

REAS. III. God is rich in mercy. ibid.

REAS. IV. God is our Father. ibid

VSE. I. To draw us clofe to God, becaufe he is merciful/, ibid. Bbj OBIECT.

The Contents.

OBIECT.

Uiiyfinnesfo many, fo great, If care Chrifi mttnrt receive me. p. 2^4

ANSW. Cads mercy U infinite>andfo are notthyfinnes. p. a?4

USE II.

Ta exhort men not to ncgUH thofe meanes whereby grace it got. p**94

Helpes not to put off Repentance, but to get grace are i To take the time and opportunitie when grace is offered. ibid.

2 Repentance is not in thine ownepower.' p. 29 j

PAVLS

^PAVLS CONVERSION.

Acts 9. 6.

Kjtndbt trembling andaJlonifhed,Jaid, Lord, What wilt thou have me to doe ? And the Lord (aidunto him> arife, and goe into the City, and itjhallhe told thee what thou mu/l doe,

N this verfe wee have the firft a<fi of Pauls converfion from being a perfecuf or to be an A-poftle. In the words, there are two parts. The firft is the man-ner of it: he trembled, and wo* a-Jlonijhed: Secondly, the ply-ableneffe of his will, andheefaid, Lord^whal wilt ihotthavemeiodoe; but before we come to any obfervations, we will open the words untoyou. {Jumbling.] Trembling is an effect 01 feare, which fcare is (eated in the affective part of the foule.-ftr when the undemanding apprehends any

thing

Pauls Com>erfion.

Obfervation.

Gcn.j.io.

thing whether good or evill, then the affe&ions come and apply it, either unto joy or forrow.

Now the affediiQns may bee confidered either in regard of good or evill: in regard of good, and that either prefent yvhich breedeth joy ; or future, and to come, whence fto wes defire: for defire is of fome good, not prefent, but to come. Secondly, I fay, the affe&ions may be confidered in regard of evill,and that likewife either as prefent, which breeds forrow,or to come whence flowes abomination, or an affedion, by which we flyeand (hunne this evill. Againe, if a man apprehends the good which is to come, aspoflible, though hard to be obtained, this breedeth hope. And fo, if the evill be apprehended ♦as future, and hard to be (hunned, it worketh feare. And this was Pauls feare, he apprehended affli&ion, as comming, and hard to be avoided 5 the Iudgeas terrible,and that there was no way to efcape, and therefore hee trembled. He was in great perplexif ie and feare, after that' the 1 Lord had fhowne unto him a glyrap^e of his dreadfull power. Whence wee may fee, Thainothing willfomuch dejecl a/inner, as when be fees thenar efull tower ofGod. When there is acrevis opened unto him,*whereby hee who is a finner fees into the froliatfle and the pun-tie of God, and the vilenefle of his owne nature, hence he feares $ and therefore it was WxArAdam feared, when he heard but the voice of God in the Garden : and the Ifraelites could notendurethe prefence of God , becaufe that it was terrible

unto

Pauls Conyerfion.

181

unto them. For they conceived *s (he Scripture /peaketh, That no mm anldjie Codmd live ; that is y fee him according to the excellent greatnefle of his power, and roajeff y,bul it would utterly over-wbetae them, fo thai there fhould no longer life remainc in them* whence was their feare.

^Andaftomjhcd^D^s is another efeft of feare, or a further degree of it: hee apprehends fucha fight of the power of God, and of hisowne e-(We, that is, this light did fofhine into his foule, I that hee was at a nonflus , not knowing what to doe,or how to cfcape. Now there are three things that make anaftonifliment: Firft, if the danger beefudden, forelfeitwLU notaftonifh, for that which is knowne before, will not caufeaftonifli-meat. Secondly, ifit bee great, for a fraall evill wil notaftoni/h a man,butwhen a man apprehends agfreat evillprefcnt, then he is aftoniflied at it. Thirdly, if it be inevitable: when a man is com-paflcd about with it, that he cannot get out 5 ?here is no dooreto efcape, but he muft -needs abide if, hence proceeds an aftonifliment: thus it tyas with Paul Itwasfudden, a light flioone, it was great Ads^. 4 . for he perfected Cbrift, for which he was ft rue-ken do wne, and it was inevitable, he fa w no way to efcape: ilk hard for thee io kicke agatnji ihe Verfe %. frickes, that is*it is in vaine for thee Pauixo fet thy fctfe againft me and prevaile, there will bee no re. fitting without great danger: thus when hee faw 00 way, by no ftift io efcape, then be was aftoni-flied.I might note many dodrinesfrom the words

Cc but

Three things catife Aftonifliment.

I.

2.

/'"

Dottr'me.

Afls i. $7.

TfzxAs.CotfPerfion*

Ezech 36. \6.

Ifai.tfi.i,

but leaft I (hould be prevented in the maine, I will therefore omit them, and corns unto the proper point intended by the holy Ghoft,which is this.

That whomever wiR receive Chrifl, and be ingrafted into him,andreceive the Gofyelat hee ought to doe, he mult be fir ft humbled: I fay,tt is neceflary for the righc receiving of Chrift, that a Chriftian bee humbled. It is a-ncceflary condition, becaufe no man will receive Chrift till then: till hee bee caft do wne, Chrift will not bee prized,grace will not beefteemed$ and then hee will feeanecefliry of Chrift and holinefle. Now that humiliation is of fuch neceflity, wee will prove by Scripture, even by thofe phrafesjby which this humiliation is fet forth.

Firft, it is called a pricking of the heart, \^4ft$ a. 37. And when they heard it, they were pricked in their hearts ; they had then broken hearts, they were thorowly humbled, and when it was thtls with them,then they can inquire after Chtiilywhat JhaUwee doe to befaved-, and on the contrary, that which keepes men from Chrift, is the want of found humiliation, in Ezek. 36. 26. 1 will take a-way the Jlony heart out of you, and I will give you a heart offlefh {that is) till I have made you fenfi-ble of finne you will not prize mee, that is, you will not doc it till you be humbled. Againe,con-fider that Chrift came to this end, to revive the humble fiiner, Eft. 61 1. thefpiritoftheLordis come upon mee, to preachglad tidings to the meeke, to binde up the broken hearted, hee that is not broken

hearted

Pauls Connerfon.

hearted and wounded with finne, will not feeke to the Phyfician to be healed, Chriftis no precious balme unto him. He feeles himfelfc not a prifoner tofinne, and therefore cares not for the libertie I that is in grace, becaufe hee is not broken hearted, but if he were throwly humbled,it would be farre otherwife with him.

Secondly, it is called fooreinftirit, mCMattb. j.j.thofe who are broken hearted and mourne for finne, will leeke to bee inriched by Chrift, and therefore Chrift promifes to comfort thefe, in Efa.6i.2.Ucemf$rt thofethatmwwe: thofethat are thus fpiritually poore, and mourne for the want of grace, (hall have comfort, becaufe I am come to this end 5 the contrary to this you fliall fee, in Revel. 3.17, the Laodicians^ they thought I themfelves to be rich wanting nothing, and therefore they fought not after Chrift, but thou art poore,and blind,and naked .-the way to make thee to come unto mee,is to humble thee in the fight of thy fpirituall povertie.

Thirdly,it is called a melting heart,that is,fuch a heart, as will take any impreflion of grace, this we fee in the 2.CAwi.34.17. Becaufe thy heart met-tedmthin thee >and thou humbledft thy felfe before me, that is, becaufe thou waft thorowly humbled, and I thy heart fcnfible of finne, and of the Iudgements that I would bring upon thy people, therefore I have heard thy prayer: if thou hadft not beene humbled, thou couldeft not have fought to have made thy peace with mce: fo in Ier. 31.1 9 . after

Cc 2 that

.83

2.

Matth.f.j.

Ifti.*i.».

Revel, j, 17,

»Ch

to.} 4 .»7-

Hofca4.i6.

4-

Ifaiah66.2.

lob 42.5.6*

Prov.28.. 14

Pauls Cofdoerficn.

Gcn.3.8,

Exod.10.18.

that r turned, I repented and after that Iwasinftrn-tied, Ifmotc upon my thigh, I was a/homed. So that till a man bee humbled, hee will notturne unto Chrift, but when hee is humbled, then hee will feckeunto Chrift and be afliamed of himfelfe: the contrary to this wee fee,in H4fea 4,1 6Jfrael is like an untamed heiffer: viz,becaufe ftiee was not humbled*

Fourthly > it is called a trembling sit the Word, ifit. -56.a.and/^42. $\6> thane heard6f thee hj the hearing of the eare, therefore I abhorre myfelfe, &c. that is, when I heard fheeia thy Word, it much humbled mee, andcaufedmee bafelytoe-fteemeof my felfe, and highly to efteeme of thy favour.Prov. $ 8« 14* Blejfeduthe man thatfeareth almayes .* the contrary to this is hardoeffeof heart, when the Word wants this efft& to humble men, theyfearenotatall.

Now that this humiliation is a nccetfary condition,* will appear? moreapparamly and fully, if we doe butconfider Gods dealing with men in all ages.- Ifcy, it is the courfethat God himfelfe cakesjfirft,to humble finners. Thus he dealt with Adam, Gen, 3.8. When hee heard the ttoyce ofGod,he mmhUdandfurtd: and thus hee dealt with the children of Iftael, hee ihowes unto them but a glimpfe of his power at the deliwsring of rhe law, and they were much caft downe. Againe, this was the courfethat the Prophets ufcd: when they came unto any people, you (hall fee tbey firft pronounce the judgements of God agaiaft chem.-?***

and

Pauls Conrperjion.

And thus faith the Lord^ (frc. throughly to humble them 5 and then after they preach of mercy, and the loving kindneffeofGod, ofthereadinefTeof God ? to receive thofe unto mercy, that are tho-rowly humbled. Againe, this was the courfe that tohn BaptiB tcoke, he came in the fpirit of Eliah: with fharpc words pronouncing heavy judgements againft thofe that remained impenitent: and therefore <Mmb\i}fy\ hecallcsthem, 0 generation of Vifers, who bath forewarned jou toflye from the math to come, &c. And all c his to humble them, becaufe he knew they would never receive Chrift, nor prize grace till they were humbled. Againe, this was the courfe that cur Saviour tooke, in 706.4.31. with the woman of Samaria 5 firft he humbles her, and then hee comforts her, that is } firft hee makes her confefle that fface was a firmer, and then ihee believed; and therefore hee faith, Iam mt come to call the righteous\ but firmer s to repentance, to wit, to make them fee their fianes, and be humbld for them , that fo they may flye unto God for mercy. Againe, this was the courfe that the Apoftle Peter tookc, Attn.$7. firft hee humbles them, and then after comforts them 5 fo Paul, ^Afts 24.. 26% when hee preached of Iudge-ment, Fcelix trembled 5 and fo likewife in the three firft Chapters to the tomans, Paul preacheth matter of humiliation: in the firft Chapter, hee tax-eth them with their Idolatry, bringing unto their remembrances particular lodgements, which the Lord inftt&ed upon them for it: in the fecorrd v C c 3 Chap-

185

Matth.3.7.

John 4.31.

%6

g^eft. r

Anfw* I.

Pauls Coniperfion.

Chapter, hee brings them to the Law, in which they fo much boafted of, and makes a compari-fon betwixt the Gentiles and them $ that howfo-ever they thought hardly of the Gentiles,yet they were as bad as they were: and then hee prooves in the third Chapter, that wee are juftified by faith without the workcs of the Law, and this he doth to humble them; and then in the reft of the Chapters hee preaches of Iuftification and Reconciliation by Chrift $ becaufe men will not receive Chrift, till they bee humbled. And thus,I fay,hu-miliation is the firft ftep to happineffe,and the firft beginning of grace and bringing to Chrift; and therefore it is, that wee generally labour to humble men in preaching of the Law, and then after perfwade them by the promifes to come unto Chrift, becaufe men care not for Chrift, they c-fteeme not of him, they finde no need of him, till they be humble: therefore if you would receive the Gofpel, and Chrift offered in the Gofpel• if you would be ingrafted into Chrift,then you muft labour to bee humble. But for the more full explaining of this thing, fome queftions are to bee anfwered, which will make plaine what this humiliation is, and what a neceftary condition it is unto falvation.

The firft queftionis this, Tfon what ground, or for what reafon is humiliation fo necejfary unto falvation ?

This will be the fooner anfwered,if we doe but confider j what # that which makes men keepe backe

from

Pauls Converfion.

187

from Chrift, there are two hinderances that keepe men from Chrift*, the fir ft is mbeltefe, andthefecondisa neglecl of Chrift: uobeliefe that was the finne that keft men from Chrift in the fir (I age of the Church, in the C^pc files times they believed not that they ^tnight bee faved, that is, they would not believe that the M< ffias was come in the fiejh : but now in theft-cond eft ate of the Church, fuch unbeliefe is not the caufe that keepes men from Chrift, neither which we labour moH to convince men of for they doe generally believe the Gojpel, but our labour now, is, to draw men from thcnegleftof Chrift: wee preach Chrift generally unto all, that whofoever will, may receive Chrift 5 but men will not receive him, till they bee humbled , they thinke they ftand in no need of Chrift, they care not whether they have him or no; they prize him not, theylooke upon him a farre offrhey wil not have him for the fetching: now Chrift will never be received, till hee be prized above all things,and this men will not doe,til they be humble : humiliation if it bee found, will give a man fuch a fweet tafte of Chrift and holi-nefle,and fuch a bitter tafte of finne, that nothing will fatisfie him but Chrift: this will make his heart pant after grace,and when the heart is in this cafe, then Chrift will be prized and not before: but this men will not I fay doe, till they be hum-bled. It is true, God can come in the ftill and foft winde, that is, hee can give Chrift and the Spirit without this condition, and he may likewife make men fit to receive the Gofpel without it, but hee

will

xU

Rom.7.7.

L iik. if. 16,17

I.

Pauls Cot&erfiott*

will not, therefore hee will come in the rough winds, that rends the rockes: hee will ficft humbly men, and make men fit to receive the Gofpel, and Chrift by the Gofpcl, before they /hall hare him, and therefore it is faid, that the poore receive the Gofpel, that is, thofe that are bwktnhttrtedA receive Chrift tendred in the Gofpel, becaufie they are chorowly humble&for this caufe alfo we; Preach the Law to bring men to the fight of .their finnes that they may bee humbled s and therefore it is caJle d, a Schoole mtfler, to bring u$ vmo Chrift^ the Law ihewes unto men the fiafulnefle of their nature and their indifpofition : I had mt known fmne (faith Pdul) but by the Lm % that is, I had not Jcnowne finne as done, to humble mec, if I had not lookt intothisGlaflejif I had not beene taught by this Matter, aod this is that which makes men flie unto the Gitie of refuge, that is, they will not runnc unto Chrift till they bee humbled: this wee fee in the Prodigall, Luke 15. i6> 17. hee would never goeunto his father, till hee could fee no meanes toefcape. and then hee takes a refolutian togoe j fo a (inner will never receive Chrift nor the Gofpel till hee bee humbled.

Now there is a two-fold ncgle&, the firft is a totall, the fecond is a particular negle&.

Fkft, I fay, men negle& Chrift totally, whea they rcfufeall the offers of grace, when they will not have Chrift upon any condition: they willaat fpeake when the fpitit cals, they will not believe chat they may be faved j thefe are the fame with

them

a

Pauls Coipperfion.

i8p

them in the Gofpell, That were invited unto the marriage: they excufe themfelvos^ they have other imploymentsjhat they muft looke unto 5 let Chrift and gracegoe where they will, bothfarmes and Oxen, and wives muftp jl bee looked after , that is i they minde earthly things more then ChriH: andif Chrift will not bee had without they loofe the love of thefe, they will not come^ they know thefeaft was ready , but they mind tt not: and this is the condition of many men in the world, they will not come in within the lips of the Gojpel, leaftthey flwuld bee catcht with the hooke: though they generally beleeve, yet they will not out-I wardly frofejfe Chrift: this is a fearefull condition if they continue in it, hee hath fworne that they fhall never enter into his reft.

The fecond is a partiall negle<3, and this is when they make a mixture both of the love of the world, and of the love of Chrift j they minde Chrift, and grace, and holinefle, but they minde them not altogether, that is, they would bee con-tented to doe fomething for Chrift, but they will notdoealUhings, it may bee they will forfakea little profit, or pleafure,or vaine glory, orxove-teoufnefle, for Chrift, but they will not forfake all. Thefe are like the three grounds Jpoken of in the Go/pel , the fir (I ground received Chrtft , but they would notprofeffe him: fo many men will be contented to heare theGofpel, but they will not profefle Chrift, becaufe they are not thorowly humbled, or if they doe chance to profefle ; yet they will not continue: thereafon why the feede

Dd

m

Pauls CotfTocr/ion.

in the firft ground, did not continue, was becaufe the plow had not gone deepe enough, that is, they were not humbled.

The fecond ground went yet furthers it not onely received the feed, but it fprung up with much hope of a fruitfull harveft; yet it continues not,it will not fufFer for Chrift: fo many men will receive the Gofpel, and joy in the profeffion of it, but they will not fufFer for Chrift: becaufe they are not humble,that is, the plough went not deepe enough to humble them.

The third ground went yet further, it did not onely what the other did, but it did that which the other would not doc, that is, it would be contented to fufFer for Chrift, but yet it would not doe all things; hee would retaine fome pleafure, and fome profit: when any earthly thing, which his affe&ions were gk wed to, ftood in competition with Chrift, he had rather loofe Chrift, then hee would loofe all his pleafure in thefc earthly things, becaufe he is not thorowly humbled: hu-milutim comes and takes all impediments away, plowes up the hardneffe of the heart, fets the affe-dbns on another objed to delight in, checks the will, opens the minde, awakeneth the confeience, that Chrift is all to him in all things: and therefore it is compared unto the good ground, that received the Word with an honeft and good heart, the heart will not be fit to receive that good, that will make it good till it bee plowed deepe and humbled, then the Word will grow, the heart

muft

Pauls Conyerfion.

191

mud bee humbled before grace will grow: and thcrefore,this is the effed, that humiliation works when the heart is humbled: hee wift not part with Chrift for any thing in the world. Therefore you fee upon what ground humiliation is neceflary , becaufe men will not receive Chrift till they be humbled.

The fecond queftion, is, whether humiliation is Amply, and absolutely neceflary.

Tothislanfwer, that it is not fimply, and ab-folutely neceflary, for it is not a fimple grace, and therefore not neceflary on Gods part. But it is a condition required on our parts, becaufe we will not receive Chrift till we be humble. I fay, it is not a fimple grace, orfimply neceflary. For that which a man may exceed in, is not fimply necef-fary: but a man or woman may have too much of it,thatisjhe may exceed in the meafure, he may be over humble: and therefore Paul writes unto the Corinthians> 2 Cor. 2. 7. That they fhould comfort the inceBiotos perfon , Uaft heejhould bee [wallowed up of gritfe: now that which is a fimple grace, a man cannot have too much of: hee cannot exceed in it$ as for example, a man cannot have too much faith, or repentance, or love, fan&ification, &c. but the more hee hath of thefe, the better: now, howfoever it is not fimply neceflary on Gods part, becaufe he can fave men without it, yet it is a neceflary condition, on our parts: and in regard of us, becaufe we will not receive Chrift till we be humbled* And therefore it is, that we Preach the' D d 2 Gofpell

z Cor. 2.7.

Matlni.28.

Revcl.zi. 17.

Pauls Conyerjion.

Gofpel generally fometimes, fometimes with the condition, as in CMatth. ir.28. Come unto mee all that are weary and heavy laden, andlwilleafe you: till men doe feelefinne as a heavy burthen, they will not come unto Chrift to bee cafed of it. A-gaine, in Revel Ai.\^ .whofoever is athirtt, let him come and take of the water of Life freely : except they firft be a third, and finde they ftand in need of Chrift, they will not come unto him to bee re-frefbed. Againe, fometimes it is put without any condition, except faith: ReveLn. andwhofaever will, let him take of the water ofLifefreely, that is, whofoever hath a defire to come unto Chrift, let him come and hee (hall have him without any exception of perfons or condition, Hee that faU$-vethjhalt beefaved, and hee that beleeveth not flail bee damned: bring true, faving,purging, working, Iuftify ing faith,and thou (halt have Chrift and fal-vation, where there is no mention of humiliation. For there may wee know, bee feedings, without plowing, and there may bee plowing and yet no (owing, and fowing and no reaping,fo I fay,there may bee faving and fan&ifying grace wrought in the heart without humiliation.' and againe, there may be humiliation and no true grace at all, or general graces, but not fpeciall and faving graces : but the way to make us fie to receive grace is to be humble. A man may be faid to receive Chrift by a common light of knowledge, and hereupon doe many things for Chrift 5 but yet he will not take Chrift for his King afwell as a Saviour,except hee

be

Pauls Conlperfion.

m

be humbled, he will not take Chrift fo, as to bee ruled by his Lawes, and to live under his Com-mands,he wil not takehim with loflcs and crofles> difgrace and reproach $ till hebe humbled, he will not indure reproach • he would be content to have Chrift, but if Chrift muft coft him all that, then Chrift and he muft part 5 but when a man is tho-rowJy humbled, then he will part with all things for Chrift, nothing (hall be fo deare and precious untohim' 5 as Chrift will be, if any thing come in Competition with Chrift, hee will refqfe it for Chriftrthus you fee that humiliation is a neceffary condition on our parts, though not a fimple grace.

The third Qoeftion, is this, whether there bee any kinds of humiliation more then one.

To this I anfwer, that there is a two-fold for-row: the firft is a preparative forrow 5 the fecond is a godly forrow, The preparative forrow, is nothing elfe but a forrowing for finne, as itcaa-fech punifhment, or a forrowing for fome Iudge^ ment likely to enfue, and pronounced againft him, but this is not the true forrow: a reprobate may have this forrow, which (hall never be faved 5 this was the forrow of ludas> and Cam, and ^Ahab : rhcy forrowed, but it was a falfe forrow, onely a worke of the fleih: it hath his originall from nature, its objeft punifliment, and its end defpaire : but the fecond is a godly forrow, fuch as the Apo-ftlefpeakesof, in \Corinthqq. that workes repen* ununotto bee repentedof , that is, it turnes the D d 3 heart

Anfvt*

1 Cor.7.7.

Pauls Converfion.

heart to God, it takes away that flintic difpofition ofnature,bythc conveyance of grace * it makes the heart better, it brings it into a frame of obedience, icworkesa willingncfleinit to good, fo that the difference of them lyeth, in this ; the one is out ward,but the other is inwardjtheone is from grace,the other is from temporall things 5 the one is a worke of the flefli, the other is a worke of the fandifying Spirit: the one will make a man flyc unto Chrift,becaufe of our wants,(as in the example of the Publican: efpecially in the Prodigall fonne, hee never feekes unto his father, till hee bee thorowly humbled: then he concludes, I will goe unto my father:) the other will fet and pufli a man further from God, this wee fee in Cain and Iudas, their forrow made them runaway from God: but this godly torrow or humiliation never refts till it bring a (inner into the prefence of Chrift j and when the foule is in Gods prefence, then it will never reft, till Chrift have made its peace with God: but as I faid, the nature of the worldly for-row,is to drive a man further from Chrift. Adam had this forrow: he runnes and hides himfelfc. A carnall man will forrow, either for fome prcfent Iudgement upon his perfon, or elfe upon his fub-ftance,butit will not turne the heart, that will not worke a ply able difpofition in the heart, to yeeld obedience out of love, in hatred to finne ; but on the contrary, that hardneth the heart the more, even as water hardneth Iron when it is hor,but this godly forrow workes other effeds: therefore the Apoftle

Pauls Conyerfion.

Apoftle faith, I was glad that you were forrow-fiill, becaufe it wrought repentance in you, that is, it changed your hearts: fo much for this queftion.

The fourth queftion is this, whether there bee any difference betweene the godly forrow, and that which is falfe.

To this Ianfwer that they <T *• JntheObjea. differ in three things efpecially.J 2 ' JJ^EfeS*

The firft difference is in the objed: the obje& of worldly forrow, is the punifhment of finne, the wrath of God, hee lookes uponthefc without any relation to Chrift : but the objed of godly forrow is finne, as it ftandsin oppofitionwith the love of God towards him in Chrift, and how-foevera regenerate man lookes upon the punifhment , yet in a different degree, not fo much becaufe he feares punifhment as that hee fhould give his father fuch caufe, to take fuch difpleafure a-gainft him : but it is finne that he principally lookes upon,v/;c.that hee hath difpleafed fo good, fo gracious a Father as God hath beene unto him, and this is that which workes humiliation in him : but the other fees the wrath of God, and hell, death, and thatfinall feparation betweene him, and happinefTe, and hereupon for feare of punifhment he is humbled: Thus you fee the difference in the obje&s.

The fecond difference is in the caufes $ the caufe of the worldly forrow, is either fome judgement prefent, either upon his perfon, or in his fubftance,

or

J2L

Pauls CoMper/ion.

or in his family, or elfe it is fome judgement that he feares God will influft upon him hereafter either in his riches, or in hiscredite and reputation amongft men: and therefore, for feare ofthefe he is humbled.

But the caufe of godly forrow is the apprehension of finne, as it is contrary unto the nature, purity and perfe&ion of God, as alfo of Gods love towardsaman; he hath an eye given him whereby hee fees into the riches of Gods love unto him, and then refle&s upon himfelfe, and fees his carriage towards God for fuch mercy,and finding no proportion betweene them, hence growes his forrow that hee fhould thus requite God with finne for mercy.

The third difference is in the effedis, for as they doe proceed not from one and the fame ground : fo they bring not fortfi the fame, but contrary effects, and they are three fold: Firft, worldly forrow , it drawes the aflfedions of the heart from God, becaufe they fee him as a Iudge, they cannot love him as a Father: he takes God to be his enemy, and therefore doth what hee can toflye from him v becaufe hee expe&sno good from him, this we fee as before in Adam, Cain and Judas : but the godly forrow, it makes a man cleave fafter unto' Chrift, to fticke fafter unto grace, it whets the affe&ions, to love Chrift, to prize Chrift more, it workes a willing readintfte in the foule to obey, it puts by that which would make him flye from Chrift y Secondly, worldly forrow, it hurts

the

Pauls Conyerfion.

*97

the body,it breeds difeafes, it wafts and confumes the Intrailes, breeds and brings confumption of the body, it dulles, and makes dead the foule, it takes away the rellifli of fpirituall things, it makes a man carelefie to good, it daules and makes a man unw illing unto any good. But the godly forrow, it is the life of the foule, it is the health of the body, it quickneth the foule of man unto good, it puts a new life into it: it workcs a readimffe in the will, and love in the affetfions to Chrift, grace, and holinefle. Thirdly, worldly forrow, it makes a man of a hot, and a fiery fpirit, it ftirrcs him up after evill, to reproach and difgrace his neighbour, it fils him full of hatred, revenge, and envy: but godly forrow, it breeds another kinde of Spirit in him, it makes him of a meeke, and a quiet fpirit: worldly forrow will not put up reproach difgrace and wrong* but this will put up all injuries and wrongs, and whatfotvcr elfe hcc meets withall for Chrift: thus you fee the difference bet weenethefe.

The fifth queftion, is this, how fliall I know whether my forrow be a godly forrow or no.

To this I anfwer, your i. By the Ingredients, fliall know it, by thefe< 2. By the Continuance, three things. ' 3. By the Event.

Firft, I fay, you (hall know it by the Ingredients: for firft they have not onely the fence of punifhment, which is common unto the worldly forrow: for I fay ,howfoever it is the property 0/ worldly forrow to apprehend punifhment, yet it

Ee is

Anfir*

.

2.

Pauls Conrperfion.

is likewife required of godly forrow, to be fenfi-ble of punifhment \ but there is another light put into him, whereby he fees into the uncleanenefle offinne: he fees finne in its owne dye, notonely finne, to be fime, butfinne to be vile $ and hereupon he will not content himfelfe with mercy ,un-lcffehemay have grace: but the other cares not if he may be free from puniflimcnt, whether hee hath ftrength againft corruption or no.

Secondly, you (hall know it by the continuance of it: godly forrow is conftant, but worldly forrow is but a paflion of the mind; it changes 3 it lafts not , though for the prefent it may be violent and ftrong, and worke much outwardly, yet it comes but by firs, and continues not 5 like a land flood, which violently for the prefent over-flowes the bankes, but it will away againe, it is not alwayes thjs: but the godly forrow is like a fpring that (Ulkecpes his running, it is not dryedup, but runnes ftill, it is not fo violent as the other, but it is more fure: you (hall have it ftill running both Winter and Summer, wet and dry, in hot and cold, earely and late • fo this godly forrow is the fame in a regenerate man ftill, take him when you will, he is ftill forro wing for finne, this godly forrow it ftands like the center of the earth, which removes nor, but ftill rcmaines.

Thirdly, you (hall know it by the fuccefle, and event of it, it will turne the heart unto Cbrift, it will make the heart ftand more fir me in grace, it will turne the whole frame of the foule unto God

like

Pauls ConVtrfion*

liketheLoadftone, that will not reft till it hath toucht the Iron^or as the needle touched, will not ftand till it touch the North-pole: So it is with this godly forrow, when a man hath received but a touch of the fpirit, he will never reft till he hath toucht Chrift: till he be at peace with him, no-thing will fatisfie him till Chrift come into the Soule, till Chrift be his: nothing will make him to remove that confidence, and truft, that he hath in Chrift, all things (hall goe for Chrift. But the worldly forrow hath another fuccefle: namely, to flyefafter away from God $ as I have fliowed in ludas and Cain. And thus much for this question.

The fixe queftion is this, feeing the obje&of godly forrow is finne 5 whether there be any degrees of this godly forrow.

To this I anfwer, that hiowfoever finne is the chiefeftcaufe of godly forrow, yet notwithftan-ding it admits of degrees, there arc divers degrees according unto the apprehenfion of the thing conceived: fome forrow more, and fomc lefle according to the proportion of grace received, every one in one degree or other, but the cau fe in every onejs properly finne, but thefe degrees of forrow proceed from a three-fold caufe. Firft, be-caufe God will give more grace unto one 5 then unto another; where he doth intend to make a great building of grace, there he will lay a dcepc foundation of godly forrow: and on the contrary, where he doth intend to beftow leflTe grace, there a

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Pauls Coyfterfion*

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lefler foundation will ferve: as in a rcmporall building; no wife man will lay a great foundation to a little houfc, but will proportion it accor. ding to his building. Secondly,becaofe he feemes to 13ve fome above others, hee exprefles himfelfe more unto fome then unto othersmow where God will exprefle a large meafure of love, there hee will worke a great meafureof godly forrow 5 as a father loves thatchildc beft that hee beats raoft. Thirdly , becaufe fome have a greater meafureof knowledge then others, fome have received a greater meafure of illumination then others: now there is nothing more forceable to make a man humble, then to be fpiritually inlightned • fo long as a man or woman doth not come unto the true knowledge offinne, and the excellencies that are in Chrift and grace, he will never be humbled.

The feventh quefti6n, is this, what is the leaft meafure of humiliation.

To this I anfwer, the leaft meafureof humiliation neceffary, is that which makes a man beleevc in Chrift: viz. makes him to flye unto him, and to prize Chrift above all things: as the Prodigall, he did not at the firft goe unto bis father, but hee confidered of it, and when hee fees no way to e-fcape, then he faithj will goe unto my father; fo a Christian that hath the leaft meafure of humiliation and godly forrow, it will make him to flye unto Chrift 5 the leaft meafure will give him fuch a fight of finne 1 , andfuchaglimpfeofglory, that hee will prize it above all things, it will fliew him

that

Pauls Converfion.

201

that there is no way to efcape hell, but by going unto Chrift ; that nothing will (atis fie for fin, but j the blood of Chrift, nothing fo excellent as grace and holineflfe is: ic will tell him, that he that will bee Chrifts Difciple, muftdoe thefe two things. Firft,be muft deny himfelfc, he muft renounce all truft and confidence in any thing for falvation without Chrift: and he muft deny all abilitie to worke that which is good without the Spirir. Secondly, he muft take up the crofTe, that is, he muft fuffer what God will have him,ejther in his name, or body,or goods: this is thelaft meafure re qui-fite, without which thou wilt riot receive Chrift 5 and thus much for this laft queftion.

Is it fo, that humiliation is fo neccflary, to the right receiving of Chrift and theGofpell, this fliould teach us to confider our condition and c-ftate, whether we have this condition in us or no : let every mm by this try his condition, whether he hath received Chrift or ro, and this muft not be outwardly but inwardly, not a forrow in (hew, but in fubftance; and tbinke not that a little fobbing and fighing will ferve theturne, a little ringing of the hands, a few teares, and a little hanging downe of the head; but it rauft be a deepe huwilia ti$H> fuch a humiliation that proceeds from the fpirit: in Romanes 8.15. }ou harue not received the $irit again* tofeare, but the fpirit of Adoption: you once had a flaivtfhfeare, a feare contrary unro this truefeare, which was the fpirit of bondage; but you (hall not have it againe: but that humiliation

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Rom. 8. if.

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0b\eft.

Pauls Converfion.

(hall proceed from another ground; namely, from the fpiric of Adoption, whereby you (hall feare him 3 not as a Iudge, but as a Father: therefore let every man enter into his owne heart: and fee whether this condition be in him, or no, and thinke not to come into Chrift, or to bee ingrafted into Chrift without it: for as I faid, howfoever it is notfimplynecefTary, on Gods part 5 yet it isne-ceffary on our pares, becaufe wee will not receive Chrift,and the Gofpell, till we bethorowly humbled. And that you may fee the nccefliry of this duty of humiliation: I will (hew you in five particulars, that a man cannot receive the Gofpeil except he be humbled.

Firft, a man or woman muft be humble, or elfe he will not receive Iefus Chrift. To receive Iefus Chrift, is the firft a<3 of the Gofpell: and therefore we preach the Gofpell generally unto all, that vvhofoever will, may have Chrift: but you muft fir ft receive him,and this you will not doe till you be humbled 5 till yee thinke you ftand in need of Chrift, till then, you will thinke the worke too great, and wages too fmall ^ as for example, A worn ah muft firft receive her husband , and bee united unto him, before fhee can be made partaker , either of his riches , or honour: fb before a Chrift tan can bet made partaker of the benefits of ChriB t hee muft deny himfelfe , and cleave wholly unto Chrift: and receive htmfo, as to be ruled by him , and tofufer for him.

But fome men will fay, this is too much, wh*t

muft

Pauls Cottoerfion.

muft I fo receive Chrift , that I muft forfake all things for him i

To this I anfwer, it is no marvaile though thou thinke fo, becaufe thou art not as yet humbled, but if thou wcrt hnmbled, thou wouldeft never fticke at any thing 5 when a man is humbled, he is then in the condition, that hee fhould bee, both to deny himfelfe,take up the crofle, and to follow Chrift: when a man is humbled, then he cares not to bee trampled under fcote for Chrift: to fuffer difgrace, reproach andfliamefor Chrift, but till then, a man will not $ fomethings a man will doe, but not this: therefore it is neceflary to the receiving of the Gofpcl,thata man be humble.

Secondly, to receive the Gofpel is to enrer-tainc Chrift into the Soule • hee that cntertaincs Chrift fo , muft retaine him , and continue with him: he muft not rake Chrift for a day, or a ycare, but he muft take Chrift,as a woman doth her huf-band, for terme of life: nay, after life, and that in fuch a manner,with fuch a holy demeanor of him-felfe, that hee may not give the leaft occafion of e-vill that may be to Chrift. You muft take heed of grieving the Spirit, and you muft refift the workes ofthedevill; ifyoucontradwith Chrift, you muft take heed ofdefpifinghim, take heed of gi ving the Spirit a nonplus. And you muft continue in all eftates,andkeepeastheApoftlefaith, your profeffion without wavering t 1 fay, howfocver a man may pra&ife, and promife, and doe much foi Chrift, yet except hee bee humbled, he will nor

hold

203

Aftfw.

Pauls Cettverfion.

hold out: and therefore we fee in many,that there are bubbles of grace. as if they would retaine Oirift, and continue wich him, they doefome-thing,but they doe not perfevere to the ead, like thofein ffetr. 6. 5. that have tafted, thatis,pro-fcfikd,but fall away: and this was the fault of the three grounds, they received the Gofpell, but they continued not ; Chrift entred not into them deepe enough. Now the difference of the foure grounds, was humiliations every ground was plowed, but none plowed to purpofe , but the fourth ground: when there is but an outward (how of holinefle in a man, it will not keepe his colour alwayes,it may glider and carry a (hew of the right ftampe, but when it comes to triall it is but counterfeit, but when the fan&ifying Spirit comes, and toucheth the heart of a Cbriftian, and hee is thorowly humbled, hee will never loofe his beauty • hee is Gold, try him how you will.

Thirdly, to receive the Gofpell, is to take Chrift,and to part with all things for Chrift, making him hischiefeft joy, prizing him fo, that hee will loofe any thing for him, like that wife Mar-chant in the Gofpell ; which when hee had found the Ie well, went and fold all that hee had, and bought it: there muft be a prizing of Chrift above a mans fclfe, hee muft part with all things in the world, with husband and wife, with father and mother,with brother and fifter,with friends, with honour, and riches, pleafure, and all things elfe,

and

Pauls ConDerfion*

and account Chrift more then all things: now this a man will not doe, till hee be humbled.

But you will fay, What muft I forfakc father and mother, and wife for Chrift, or clfe I cannot have him i this is a hard thing, theworkeistoo great, there is not fure fuch neede of Chrift or grace,or at the leaft 3 Chrift will not impofe fuch a burthen upon mee.

I anfwer, yea$ you muft forfake all thefe things? if you will not,you ftall never have himj this was the fault ofthefecond ground, there was both a receiving, and arejoycing in Chrift, and this was a good propertie, but yet there was not joy e-nougbjbecaufe there was not humiliation enough, the plough had not gonedeepe enough,and therefore it was that they continued not, fomc things he would doe, but not all things for Chrift, but when the heart ishumbled,that is, when the plow hath gone deepe enough in humbling a man; then hee will and not till then, make ChrifFhis chiefeft joy.

Fourthly, to receive the Gofpel, istotruftio Chrift wholly, to depend upon him both for grace and falvation , and every thing elfe that is good: he will labour to know the length,and the height,the depth, and the breadth of the riches of Chrift, hee will lookeftill unto the precioufncfle of Chrift, becaufe he will not have his mind ex-ercifcd about vaine and foolifli things, and this no man will doe,till he be humbled ; no man will fee his oecd till he be humbled, hee feares nothing, he

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tdnjw.

Pauls ConVerJion.

thinkes hec ftands in need of nothing, but when a man is brought to fee hell, hee will cry for Chrift and grace, then he will prize things according to their worth, then hee will fee fuch excellencies in Chrift, that he never fa w in any thing clfe« fuch an infinitenefle of puritie and holincflfe, fuch aboun-danceof fandlification and redemption, fuch joy, fuch glory, and fuch pleafure 5 fuch love, fuch con-tenths is not in any thing elfe 5 now hee will deny the world,profir,or pleafure, or any thing elfe,and feeke,depend, and truft wholly in Chrift.

Fifthly, to receive the Gofpel, is, to doe and fuller what is commanded him, as Paul in this place, Lord^ what wilt thou have me to doe ? as if he fliouW fayj I am ready both to doe and fufRr whatfoever thou wilt have mee, and Paul was as good as his word, as appeared by thofe rcproches and fufferings that hee bare for Chrift, alwayes making ready to lay downe his life for Chrift, now fuch adifpofition no man will have, fuch a thing no man will doe till he be firft humbled. Yet as I (aid, a man may doe fome things as the dead hand of the Dyall, it may perhaps point right at one ftroke without the help of the mafter-wheeles, but to goeround and mifle none it cannot 5 fo a carnall man may hit upon fome good dude, that Godcommands,and refraine fonu finne, that God forbids, but to goe through hee cannot, to take up reproach and difgrace, tolofe his credit, tofor-fake his friencJs, to lofe honour, and riches, and pleafures, this he will not doe, till he be humbled;

therefore

Pauls ConDerfion.

107

therefore labour to fee the necefluie of this dutie of humiliation, or elfe you will not doe all chings for Chrift, and labour to get the degrees of it, and wirhall get the degrees of grace, and that will in-creafe fpirituall forrow; and degrees of forrow, makes degrees of joy: a man or woman that never forrowes,or never had the degrees of forrow, never truelyrejoyced in Chrift; for as the Spirit workes grace, and grace workes true humiliation, fo true humiliation workes joy 5 therefore you fee it is neceffary: againe flicre will be no fuflfering for Chrift, till there bee rcjoycing in Chrift 5 a man will not either doe any thing, or fufFer any thing I for that thing, that he cannot delight in, therefore labour to be humbled.

Now to helpe you in this worke, I will lay downe fome meanes,by which you may come unto this humiliation of fpirit.

The firft meanes to get this humiliation, is to gettheludgement rectified, becaufe men cannot fee finne, nor know it till then 5 and men will not be humble, fo long as they remaine ignorant,but when the judgement is re&ified, then hee knowes finne to be the greateft evill. Againe, a man will not forrow, till he have a fit objedt for forrow, as a blind man cannot fee any obje^fo a natural man is a blind man, and heemuft have new eye fight, before hee can fee finne to forrow for it, as finne • and this is the rectifying of the judgement 5 but when the judgement is re#ified, then it will forrow for finne, and that in thefe refpeds.

Ffi Firft,

I. Meanes,

I.

Ifa»59.2,

Pauls Conwrfion.

Firft,becaufe finne is of its owne nature evill, bccaufe it is contrary unto the nature of good^nd of its ownc nature, is an enemy unto God. The Philofopher faith, if God bee the chiefeft good, then finne is the chiefeft evill 5 from whence wee may thus argues that which is moft contrary to God, is the greateft evill, but finne is moft contrary unto God 5 therefore it is the greateft evill : and the reafon is becaufe finne is that which makes the creature moft odious unto God. No creature, or thing, fo contrary unto the nature of men, as finne is unto God, nothing makes God to loach the creature but finne, all the imperfe&ions, and blemiflies, and difeafes, and infirmities ofthe creature, ,makes not God to loath it, if there be nor a mixture of finne with it, becaufe they are not contrary unto God: they fight not againft God, but finne fights againft the purity and holinefle of God 5 and therefore Gods hatred of the creature, is onely a hatred for finne.

Secondly, to us it is the greateft evill; the argument ftands thus 3 that which deprives us ofthe greateft good, is the greateft evill: but this finne doth, Ergo, for k doth depriye as of all things that are good,but cfpecially of two things,where-in ftandeth our chiefeft good. As firft it deprives us ofthe beft outward good,which is God: as the Prophet faith, Tour fmncsfepar ate betweeneyou, tnd your God : and tbey keepe good things from you 5 of all other good, efpecially they hinder the com-ming of grace into your hearts. Now what greater

Pauls Conloerfion.

209

ter evill can there be, then tbis,to keepe both God and his Grace from us. Secondly, it deprives us of the chiefeft good within us 5 as for example: Firft, it deformes the beauty and ftrength of the inward man: Secondly ,it weakens that grace that is within, that is, it makes us unable to refift evill 3 this is the nature of finne.

Thirdly, if you cannot fee it in thefe,theh come unto the effeds that it workes, and it willappeare to be thegreateft evill. Firft, it turnes all the faculties and parts of the foule and body to evill,and is the breeder of all diftemperature, as feareand horrour in the foule. Secondly, it brings all the evill that doth befall a man in this life, they all come by finne; allfliame, reproach, poverty, dif-grace, punifliment, comes by finne 5 now if you will but confider finne in thefe, you will fee it to bee evill • butefpecially, you fhall fee theevill of finne in adiftrefiedconfcience: what feare, what amazemenr,what aftoni(fiment,and dcfpaire,what forrow, what anguiih of heart isthere:' as upon ludas 3 no reftitution will ferve, rio comfort will worke, no perfwafion will prevaile: thus if you looke upon finne it will appeare the greateft evill.

Fourthly, fiine is the greateft evill, if you confider the medicine that muft come to heale it. ; Chrift muft lay downe his glory for a time, hee, muftabafehimfelfe,hee muft come from heaven! to earth, hee muft take our nature upon him, and I humble himfelfe unto a curfed death, before finne can be healed, now put them altogether: finne is 1 ; F f 3 evill

i.Mctnes.

Pauls CoMoer/ion.

evill by nature: Agaiacit is evill, becaufe it deprives us of the greateft good, both within us, and without us, it is the caufe of all difeafes, fhame, and reproach; fuch an evill that nothing will heale, but the bloud of Chrift: Iooke upon finne thus cloathed, and k willappeare the greateft e-vill: Make confcience therefore of lictle finnes, for they bring great evils j though the fands of the Seas be but little, yet a many heaped together, make a great burthen y fo finne though but in an idle word, thought, or behaviour, feeme to be but a little finne, yet lay many of them together, and they will breake the foule, and make it barren, and unfit to good 5 if a man owe but little debts, yet if they bee many, if hee looke and caft them up in the totall, hee will find himfelfe prefently to bec but a bankerupt j fo it is with finne: what though the finne be but a little finne, yet give this a little vent, putittoadion, and this finne will prove a great finne $ give once confenr, and in time it will bee a raigning finne: and when it is thus, then it turnes the foule into evill, fets it on a rage, impri-fons it, makes it to obey, and to bee a (lave to Sa-thans now what greater evill can there bee then finne: thus much for the firft meanes to get the judgement rectified, which will fee finne, fo as to humble it.

The fecond meanes to bee humbled is this, you muft labour to make your hearts fie to be humble, and that you may doe this, you muft doe thefe

things,

Firft,

Pauls Coffperfion.

211

Firft, you muft Ubour to get feme fenfe of hoti-nejfe, that is, you muft get the heart in a frame of grace, for except a man get the Spirit, he will not be humbled, but when there is holintffe bred in the heart, then hee will fee finne to be humble, he will fee finne out of his place. Take any heavy thing, efpecially water, and in its place, it is not heavy, but let it beeremooved out of its place and it will be a heavy burthen • even fo will finne bee unto you s when you have once gotten the Spirit, you will then fee finne out of its place, and to be a heavy burthen,that you will not willingly beare it,but you will ftoope under it, and therefore thej more holinefle that any man getSjthe more will be I his fight of finne 5 and where there is moft fight of j finne, there will be moft griefe for finne, and thisgriefe is alwaics accompanied with this humiliation that I fpeake of 5 and where there is the greateft humiliation for finne, there is the greateft doore of mercy opened* where there is moft fenfe of fbnejthere the heart is beft fitted for grace, and in this cafe, the more tender of confcience,thebet-ter Chriftian.

Secondly, if you would be fit to bee humble, confider another thing, which is the fumfhment of finne, if you continue in finne, you fliall be damned, deprived of glory: you were once good, confider now, wherein your happpinefie confifts, confider that you have an immortall foule, and that you muft be called to an account ^ the ferious con-fiderations of thefe things, will make you to bee

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Pauls Converjion.

humble: Nebnchndneiczar when hce is brought to be like a beaft, then he cor.fefleth chat the Lard is God, and humbles himfelfe, even fo (hould wee. Againe, doe bu; confider that all things are in the hands of God, and that every one of you in particular are 5 and thai: he is able prefently to difpofe of you, as he will. Againe, confider that God is al waies every where, that hee fees all things, and that he will judge all men,and that a day of judgement, a day of departure to judgement is appointed unto all: confider alfo the feveritie of the Iudge, the fentence that hee will pronounce, the punifhment that he will inflift, the eternitie of the time j I fay if men would but confider thefe things wifhly, they would not goe on in finne, as they doe : but the want of confideration of thefe things keepes men from Chrift. For if the adulterer would but confider what the Scripture faith : that no adulterer (hall be faved, or if the covetous man, or drunkard,&c that wholly devotes them-fclves untoevill would but confider that in 1 Cor. 6.9. that none of thefe (hould inherit the Kingdome of God, they would not goe on in finne as they doe. Againe, if they did but confider that all finne ends in paine^that every ad finne wounds the foule, it would furely make them humble ^ this is that which the Lordcomplainesof in Beut. 33. to 2$. verfe: O that my people were wife, that they would but confider with themfelves,w*. their finnes, their aflMions, my love in their deliverances 5 that is, O that they would but looke backe

unto

Pauls Cortoerfion+

unto the former account and fee what they have donejfor my love,it would caufe them to be hum-ble: Dolour is the relu&ancy of the will , now the Will will not drive till ther^bec a change wrought, neither will a man be humbled truly, till there be a thorow change in the foule; therefore labour after holinefle, and get both a fence of ho-lineflfe, and a fence of finne, and this will humble you.

The third meanes to get humiliation is application , you muft apply both what you have received, and what you have paid together, and then caft up the account: firft confider what you have received from God, and what you doe prefently enjoyj and then confider what have I paid, what have I done, how have I demeaned my felfe, what obedience have I yeilded, what thankes have I returned? Againe corfider the excellency that is in grace, and then confider finne, that it is evill by nature, that it is evill to me, that it brings forth e-vill effe&s, except you thus wifely apply it, it will not humble you, you will not feele finne, or e-fteeme it as a burthen, becaufe you will not fee it out of its place. It will bee as a heavy burthen atthefootc, which though never fo heavy, yet it is notfelt,it will not hurt a man fo long,as it lyeth there* even fo finne will not be a burthen unto the foule,tillit be applyed unto the foule by the fpirit, but when it is applyed, then it will be like a burthen upon the bqfke, which a man will quickely be weary of, finne will then clogge a regenerate Gg " foule,

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Pauls Conrperfien.

foule, and humble him, and this wifedomc wee 1 may Icarne of the divell himfelfe, when hee will bring a man unto defpaire, hee will ftill hold out before a manjps finnes, and that with aggravation of them, that fo he may come unto the fight of them: and then he will hold out the Iuftice,and purity of God, that he will not let finne goeun-puni(hcd,that he (hall not be faved,that fo a Chri-ftian may be out of meafure de je&ed: and thus a Chriftian (hould doe if he will be humbled, let him ftill fct finne before him, and that not only in the general!, but alfo to apply it in particular unto the confidence • and efpecially, in cafes of relapfe, for as figures added to Ciphers doe make the to-tall the more,fo relapfe in finne is a great finne,and a particular notice of them, will caufe great humiliation.

Againe, let man fet before him fiones againft knowledge,or great fins; and this will be a meanes tohqmbleyou, for what is the finne againft the holy Ghoft, but finning againft knowledge upon an obftinate will in defplght of God and the Spirit: and that the finne of knowledge is a great finne appeares in Afts 17.30. ^4t the time of their ignorance God winched; that is, fo long as you wanted the meanes of knowledge, both of knowing mee and ray Spirit, I little regarded it, I wincked at it, that is, I efteemed it not fo great, but paft it 0-ver; but now the caufe is altered, fincelcamein my owne perfon, and preacht upto you: now I will not wincke at your finne as before, I will not

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Pauls CotCeerfion.

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pafle it over as I did before $ but I will behold you in another manner. After the knowledge of finne to fall into it, and then not to bee humbled, is to flight a finne, and to flight a finne after the committing of it, is more dangerous then the finne it felfe, wound the foule more, provokes Gods wrath againft a man the more. as a fervant after a fault committed, when his Mafter tels him of it, if he fhall then flight it, as not regarding it, the flighting of it, incenfes his Mafter more againft him then the fault it felfej therefore if you would be humbled, apply finne unto the foule, and come from the generall, unto particular finnes, efpecial-lyfaften your hearts upon great finnes: that rule inLogicke holds true, that generals worke not, but particulars are prevalent: As I faid before, when finne lyeth like a burthen at thefoote, it hurts not, but when it is laid upon the fhoulders, then it hurteth: faving knowledge breakes the heart, and humbles the foule: on the contrary ignorance hardens more and more: this we fee in lob. 4. in the woman of Canaan, the reafon wherefore (he received not Chrift,was,becaufe (he wanted knowledge, to know her ownceftate, generall conference,and exhortations to receive Chrift will not ferve till Chrift comes in particular unto her, and tels her in plaine words, that (he is an harlot 5 untill then, fhee little regarded him, then fhee can beftirre her felfe, then fhee can confefle, and be humbled: and thus hce dealt with Paul in this place, Paul why perfecttteftthw met > and thus he

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Pauls Cotfloerjion.

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dealt with ^idam , what baft thou done , baft thou eaten, &c f thus he dealt with Peter , John 21. ij. &c. Loveftthovmee, feed, feed, feed,<frc. the remembrance of particular finnes wrought a gene-rail change in them, and mightily humbled them : therefore, if you would be humbled, apply particular failings, and exclude none, and God will not exclude thee; you know that which will take a great ftainc out of a garment, will furely take out a leffer: even fo fearenot, but if God hath given thee a heart to fee fome great finne, and the affurance of the pardon of tha-t finne, hee will forgive thee all finnes: thus much for the third mcanes.

The fourth pieanes, to get humiliation, is this, we muft labour to bring things unto a propinquity, that is, let us looke upon finne paft, as prefent, and fo neere at hand: for this is our folly, wee looke upon finne, a great way off, and that is the reafon, that finne is fo little regarded of us, be-caufe wecannot,as we might,fee how odious it is: the Philofophcr faith, that things a great way off, are as if they were not, they doe not hurt us, and this is the caufe why men are not humbled: experience proves this, you know death is the terri-bleft thing in the world, but yet becaufe we looke upon it a farre off: therefore it is, that it doth not affright us now: to helpe you to bring things to a propinquity, that you may be humbled, you muft obferve thefe two rules. Firft, I fay, you muft looke upon things that

are

Pauls Cotfterfion.

i\7

are paft as prefenc: confider that the finne that is paftis as great a finne a$ ever it was, though it feeme afarre off, that is, committed long agoe: it is mans weakenefle to thinkc othcrwife of finne 5 a malefa&or that hath committed a foule fad: a long while agoe,if his pardon be not fued out, hee may be condemned for that fa&,though there hath beene along time bet weene the fad and the execution : fojWhat if thou haft not committed a finne a great while, yet if thou fue not out thy pardon, God will judge thee for that finne, as pre/ently committed: looke then upon finne as prefent,and it will humble thee 5 this lob did, I fojfefjedtbe finnes of my youth 5 that is,though they were a long time agoe committed, yet he lookt upon them as prefentjand this wrought humiliation in him: and thus it was with Ddvidpfal. 51. My finnes are ever before me: that is,thcy are all feene of me as frefh, though never fo old, as if I had now prefently committed them.

Secondly, you muft looke upon things to come as prefent, bring things within the compaffe of a fpirituall underftanding, or elfeyou will not bee humbledjlooke upon the wrath of God as prefenr, looke upon death as prefent, look upon the brittle-neffeof thy nature, that thou art in the hand of the potter: confider how foone the bubble may be blowne out, looke upon falvation and damnation with an equall eye, confider your felves now as if you were to appeare and make up your accounts before God. Confider what you would do if you \ Gg 5 fliould

PfaLji«

2,

Pauls Converfion.

Meanes.

fhould now go into eternity ,confider the prefence of God amongft you, which one day you (hall fee in another manneriDoeas Saylors doe,when they fee a ftorme a farre off, they prepare and efteeme of it as prefent: Thus fhould every Chriftian doe, looke upon every thing as prefent $ for what is the reafon that fin is not avoided of many,that they fin and remaine as ftones without fence, but becaufe they doe not apprehend finneandthepunifhment thereof as prefent 5 they looke not upon the wrath of God as prefent, nor on death and hell as pre-fent: Beljhdzzar, fo long as he looked upon finne a far off,it never moovcd him,but when he faw the prefent hand writing, that humbled him: Things apprehended as prefent make a deepe impreffion in the heart,either of joy if good, or of feare if c-vill, and therefore if men would but looke upon fiane, and the wrath of God, and death, and eter-nall life, as prefent,they would be humbled.

The fifth meanes to get humiliation is this, you muft labour to remoovc thefe excufes, by which men labour to kcepe of this blow of the Gofpel, they are loth to be hit.and therfore they labour to fhelterand hidcthemfelves, becaufe they would not fee themfelves in fuch a cafe as they are in, left they fhould be humbled, which, on the contrary, if they would but let the Gofpell have his full force at their confciences,it would work this effeft to humble them: But, I fay, it is a hard matter to perfwade men to fee finnes as prefent, and a hard matter to perfwade men to be humbld, andcon- 1 fequently

Pauls Cont>erfion.

219

fequently, a difficult a thing it is, to make them to beare this blow of the Gofpell, and to perfwade them, that humiliation is a neceflary condition to falvation,and the right receiving of Chrift: therefore you muft labour to remoove theexcufes that men make for themfelves, before they will bee humbledjwhich excufes,or rather deceits,are thefe following.

i .The firft pretence is this, We do good afwell 1. Deceit as the beft, we ballance our finnes, we heare, we objett. receive, we give almes, we pray $ in a word, wee doe all things that Christians ought to doe: therefore we are truly humbled, what need wee more to humble our felves.

To this I anfwer, Well, what if you doe pray,! ^ n fw. what if you doegive almes, and heare the Word, and receive the Sacrament: though thefe anions /imply in themfelves are good, yet they may bee nothing worth unto thee, unkffe thy heart bee right: yea unleffe thine heart be right, thefe anions, as they are thine, and proceed from thee, will be found fiones before God,and fo in ftead of a blefling may bring a curfe upon thee: viz. be-caufcthou ufeft holy things in an unholy manner to a wrong end. For if thy heart be bad, that is, e-ftranged from God, through infidelitie and unbe-leefe,whatfoever thy heart meets withall, it makes it unrighteous, aitf fo puts the tin#ure of poyfon upon it, becaufe it is not Gods end, that thou aymeft at,in the doing of thefe,but thy owne end: Now it is not only the a<5Hon, but the end of the

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Pauls Conyer/ion.

a&ion chat makes it acceptable and difchargeth a Chriftian in the performance of it. Wee know Silver will not goe currant, though it bee never fo good, except the Kings ftampe bee upon it: now the end of the a&ion puts the ftampe on thea&ion, and makes it goe currant with God for a holy a&ion: therefore you that brag of your anions looke unto the end of your anions 5 for unlefle the end be good, the aftions are but as counterfeit coyne, that every man will refufe, that knowes it: and you your (elves will be efteemed of God,but as coofeners are of men,worthy to be put to death: though the fame anions in another are acceptable to God, becaufe thefinne is taken a-way that poyfons them. So that as a poyfonfome ftocke turnes the fweet drops of dew that falles upon it unto poyfon,which yet caufeth other trees to be fruitfull ; fuchareunregeneratemen, continuing in their old finne without repentance. Thofe things that are good in themfelves being performed by them, are turned into poy fon unto them, though being performed by a holy man, they are as a fweet odor that makes him more acceptable unto God: befides, if you doe but examine, you (hall find that it is not fo much you that doe them but fome noble quality inyou:it is either fome natural! parts of learning or policy, or elfe fome na-turall difpofition to be kind and loving,and meeke, &c. nature without fan&ifying, or renewing grace will bring forth fuch fruit: many things you know for a time will hold fent, that rather hurt then

good:

Pauls Conyerjion.

good: h thefc aftions that arc performed without the Spirit, though they may carry a fenr, and fmellwell, yet they hurt the foulc, becaufethey make you to reft onely in the outward a&ion: but if you would doe good, and have your anions acceptable unto God, then labour to get regenerate heartSjbecaufe otherwife you will not pleafe God. Iehv, performed a good acftion, but yet he is branded for it 5 if the end be not good,the a<5tion is not good to you: and therefore let no man reft in the outward a&ion, but remember what the Lord accounts of the anions of wicked men. Hee thai kil-leth and Oxe as if he flue a man, hee that facrificeth a lambc, as if he cut off a dogs head, hee that offereth an ohlatim, as if he offered' fames bloud, hee that hurneth Incence, as if he bleffed an Idoll, &c. There was nothing focontrary and odious unto God in his wor-fliip under the Law,as thefe were by which he fets forth the adions of wicked men 5 therefore let not this excufc hinder you from being humble^e-caufe you doe good.

Secondly, the fecond deceit or pretence is this, they fay they have as good meanings as the beft whatfoever they may fpeake* and they have as good hearts as the beft, whatfoever they doe: and therefore they are humble enough, that is, they need no more humiliation.

To this I anfwer briefely, you lye • for if your a&ions be naught, your heart is worfe, and if your fpeeches bee rotten, your meaning is farre worfe then either thy a&ion or thy fpeech : if your _•'•'■- H h fpeeches

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Pauls CoM>erfion.

fpeeches bee rotten and fmellofhell, and yet fay that you mean better, or that your meaning is better then you outwardly expre(Te,it is falfe: for we £jy, that if wee fee fparkes of fire come out of the Chimney, we conclude that the fire within is farre greater; fo if thy fpeeches and anions be bad,thy meaning is worfe, there is a greater fire within: anions are but the fruits of the heart^or branches that proceed from it. Now in a naturall plant wee fay, that if the fruit bee bitter* the root is much more bitter, becaufe the-clwBgl is al wayes greater then the effed: even fo, if thou haft naughty fpeeches and anions, if there bee bitterncfle in them, thy meaning hath much more bitterneffe ia ir, becaufe it is the root from which thefe fpring 5 therefore let not your good meaning keepe you from being humble.

Thirdly, the third pretence is this, they fay,it is their nature to bee thus and thus 5 they have a naturall inclination unto fome particular fiane, and therefore they thiuke that God will bee mercifull unto them in that thing, and they need not to bee humbled.

To this Ianfwer,that this pretence of yours aggravates your fin the more, for the more inclination that there is in your nature unto any particular finne, the greater is the finne, for inclination with confenr, is more odious unto God then a violent luft not confented unto, which may fome-timesbreakeoutin a regenerate man without full confenr: the more inclination, the morecaufeof

humi-

Pauls CWPtrfion*

humiliation -> this did David, hee addes unto his fins his inclination to finne, to aggravate them tfoe more, and to humble him the more, as if the in. clination gave a greater ftroke upon his confeience, then the adiion it felfe, as in ff*l.%\.1 was borne in iniqtiitic, and infinite did my mother conceive ;»*,that is, that which makes my fin the more heinous and offenfive unto God, is this, becaufe it proceeds from a naturall inclination of my corrupt nature, it was borne with him, and it grew up with him, and this was that that troubled him, and thus it is with every regenerate man.

Secondly,to this I anfwer,that when a man hath any inclination unto any finne, there is not fuch an inclination, but it is or may bee reftrained by the mindc 5 but if the mind give confenf, then like woade it addes unto the colour, and makes the fin the moreinexcufable, becaufe there is no relu&an-cie in the will agatnft it, but yields it ftrength unto the inclination:thereforc if you doc thus,you adde tranfgreffion unto the finne 5 take heed of plucking away your ftrength, in refitting your natural inclinations 5 for know, that it is one thing to be befet with finne, and another thing to confent unto it : therefore let your inclination of nature be,as itis,a caufe to humble you, and not tokeepeyoufrom humiliation.

^ The fourth deceit or pretence is from their conditions, which keepe them from being humble, efpecially in the younger fort, who thinke them-felves in fuch condition that they have a kind of

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Pauls Comer/ion.

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priviledge and ncede not to bee humble, therefore the wife man Eccl. 11. well knowing the folly of youth, and what a vaine thing it will bee to re-claime them from their fiancs, faith j Rejoyce, o young man in tbyyoutb, as if he ftiould fay 5 for you young men it will bee a vaine thing for mee to fpeake unto y00, you will not forgoe your plea-fures and your lufts and bee humbled 5 therefore for your parts rejoyce, that is, take your fill, goe on in that courfe that you will not be reclay-med from , But yet remember that for all thefe things you mujl come to judgement; that is, you (hall be called to an account for all your vaine and finfull plcafures and humbled for them, if not humble.

To thislanfwer, for any man to thinke that hee may haveexcufe for finnes becaufe hee is in fuch or fuch a condition, except they bee finnes ofinfiimirie, he is a foole, he never knew for what end became into the world;(as for example) Is thy condition greater then others i art thou richer or more honourable,or wife, or more beau-tifull or ftrong then others are 1 thou haft the greater canfe to ferve God, and bee humble, and that for thefe reafons.

Firft, becaufe you have more accounts to make up then others have 5 and againe, you have more wages then others have, and therefore you are more inexcufable,ifyou be negligent and carelefie; where much is given,thcre much (hall be required: you are bound with greater bonds, and therefore

your

=^~~~^— ——————~*^

Pauls Conyerfon.

225

your forfeits arc much greater if you breake with God: if a Matter give great wages unto his fer-vant,it will be but a vaine excufe,a falfereafoning, if he (hould thence conclude, that therefore hee may be more careleffe then others 5 nay rather he (hould conclude the contrary, that becaufe my Matter doth thus and thus for mee, therefore I ought to be more careful and diligent then others : and if it be thus before men,how can you imagine that this will txcufe you before God.

Secondly, you had more need to bee humble, becaufe your knowledge is,or (hould be the more: and therefore in Ier. j. 5. faith God, / will got into the hottfe of the great men , for they know my name 5 that is, they have more time to get knowledge then others have that are in meaner conditions 3 they have not fuch meanes, fuch time, fuch op-porrunitie to get knowledge as you have ; they have many outward hinderances which you have not 5 but thefe have broken the yoke, wherefore a Lyon (hall flay them, and that is, becaufe they be ignorant 1 will not excufe them, I will take a ftridi account of them, becaufe they ought to know me better then others that have not the like meanes 5 that are not freed from the diftra&ing cares of the world as they were; therefore lee all in high places labour to excell in grace, and abound above others in fpirituall knowledge, and take an example from the Nobles of Berea 5 as they were more honourable then others in regard of place, fo they were above others in regard of graces they fearcht

Hh 3 the

2. Reafon*

Jer.5.5.

S.Reafi

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6. Meants. Joh.5.5.

Pauls Conlperfion.

the Scripture j they abounded in fpirituall knowledge.

Thirdly, confider that as your wages arc more, and your talents are more, and your accounts are more, folikewife your judgements (hall be more, if you be an example either ofevill to others, or e-vill to your felfe: I fay the greater you are in place, thegreater fliould be your care, becaufe the greater is your finne: Inferiors depend upon fuperiors; confider I pray, if you bee eminent in place, what a good example from you will doe unto others that are under you $ and on the contrary, what e-vill wil follow from being carelefleand prophane: they will marke you for an example to evillrthere-fore you fee that the greater conditions that you are in, the morecaufe you have to be humble.

The fixt meanes to get humiliation is this, you muft beearneft with God to gee the Spiritjfor this makes the Law effeduall : the flejh fr&fiteth no-thing, itistbcftirittbatqnickmtbi the Law and the letter of the Law will not workegracein you no more then the flefli will, except the Spirit goe with it: It is the Spirit that alwaies enlighteneth the mind, and workes a change in the whole man, and puts new habits on thefacuhies,andobje&s fit for thofe habits rand here now appeare the difFc rence bctweene the Law and the Gofpel 5 nothing will make a man truly humble without the Spirit. If the Lord fliould fpeake unto you this day as hee fpake here to Paul, yet if the fpiritdid not fliine into your hearts, it would not bee effeftuall to

humble

Pauls Connerfion. I 227

humble you: it is not the Word, but the Spirit in the word that is able to change you, and make you new creatures, I fay, if £//<*£ fhould preach unto you, or one in the fpirit ofEliah, hee would never humble you$except the fpirit accompany it,it will bebutlikethefhakingofthe earth unto the Iay-ler, Afts 16. but it muft bee the Spirit that changes your hearts : but when the Spirit comes and gives but a glympfe of that light in the foule, then hee can cry to Paul, Sirs, what Jha/2 wee doe to keefaved ? Falix at the preaching of Iudgement can tremble, but it is the Spirit that opened £7-dt44 heart to beleevej I fay, if you had Paul, and Eliah, mdlohnBaptiJl that came in the Spirit of Eluh > yet it were nothing worth if you gee not the Spirit: therefore be ye earneft with God to get the Spirit, and never reft till you find him in your foule: and remember that there was a time when the Angel ftirred the water at the Poole of Bethcfda, that they that firft ftepped in were healed of what difeafe foever they had: So there is a rime when the Lord turnes , and when the Spirit mooves the heart to good: let us make ufe of this opportunitie, and ftrike while the Iron is hott, and grinde while the windes blow, and watch every opportunitie becaufc the fpirit will come and moove the heart, as the Angel did the water, that fo we may firft ftep in and be healed: therefore if you would get humiliation, be earneft for the fpirit s »and you may have him for asking,

2l8 JLuk.ii.i j.

7. Mcattes.

Pauls Conner/ion.

1.

jer.51.34.

it is Chrifts promife to give him, if you want him, it is becaufe you do not aske him$aske therefore that you may have him, and be humbled.

The 7 th . meanes is this, that as we muft get the fpirir, fo we muft adde the word: it is true that the fpirit is the onely meanes to make us humble, it is the efficient meanes, without which nothing will humble us, it is as true alfo of the Word.-becaufe the Spirit makes the Word, as the inftrumentali meanes to humble us, and therefore if you would be humble, you muft joyne with the Spirit the Word,and that you may have the Word cffe<3u-ally to humble you, you muft doe thefe things.

Firft, you muft labour to get the faving knowledge of the Word, becaufe it is the meanes to humble you, that is, the Word with the Spirit in-lightens the foule:for as a man that is in the darke, cannot fee any thing till hee have a candle, fo hee that is ignorant of the Word, he is in darkenes and cannot fee his finnes in fuch a manner, as to humble him: or as a man cannot fee the motes that are inthehoufe, till the Sunne ftine into the houfe, though they were in the houfe before 5 fo hee that hath not the faving knowledge of the Word in his heart, cannot fee the feverall windings and twiqings,andcorners,and corruptions of his heart, till by the Spirit he come unto the faving knowledge of the Word. Ahab faw not the chariots and Horfcmqn of Ifrael which iMicha faw, becaufc he was ignorant of the Word; and therefore the Lord faich,ftrw.31.34. They Jha/I knowmee from

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Pauls Corfperfion.

the greateft unto the leafl, they thinkc they do know me, but indeed they doe not, but then they fhall know me; that is, when I have given them my fpi-rit, and by the fpirit they have attained unto the true knowledge of the word,thcn they fhall know me, they knew me before, and they knew finne before, but now they fhall know finne by the word in another manner then they did: fo Paul, Rom,j. f&ithjknewjmne bj thelatv,that is, 1 knew finne before, but now I know finne by the word in another manner then I did$ I faw it, but not with that hew as I did, before the law had made mee to fee things in another colour then afore: Labour, as to get the fpirit fo to get the faving knowledge of the word: The Apoftle faith, i Cor. 2.10. that the fpirit fearcheth the deefe things of God^ now thefe things are fhowne unto us by the word, they are plainely difcovered unto the foule in another manner then before: Knowledge workes a deepe im-preffion unto the foule of a Chriftian, and fearch-eth into the corruptions of the heart, into the divers lufts of the flefli, finds them poyfonabk and hence is humbled, for where there is the greateft knowledge, there is the greateft light, and where there is the greateft light, there is moft filth feene $ and where there is moft corruption feene, there is greateft caufe of humiliation 5 therefore that the word may humble you, labour to abound in knowledge.

Secondly, as you muft know the word, fo you muft receive the word as the word of God j if yon

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will have the word to humble you, you muft receive ic as Gods Word and from God ; for if it doe come unto you, and be not received of you as the Word of God,but as the word of man, it will neither enlighten you nor humble you:this is the difference betweene the word that is received, as from God^and the Word, that is received as from men: if you receive it as from God, it will worke effc&uallyinyou, it will make you to renounce the world, it will worke feare and humiliation in you 5 but if it come as the word of man,it will bee flighted by you,ic will take no folide rootein you, it will wither and bring forth no fruit in you: and therefore the Apoftle rejoyces in the Theflaloni-ans z. Tbeffalmans 2. verf. 18. that they received the word of God from him, not as the word of ! man, but as it was indeed the Word of God 5 and therefore it was, that it wrought thofe gracious efftds in them as it did, fo that no Church was fo commended of PW, no Church fo eminent in grace, as this Church of thzThef-fdenhns was. And fo ^Adam in the garden when hee heard the voyce of God, then hec feared; becaufe when the Word comes as from God, then it comes with a force upon the confidence, then it humbles andcafts downeafin-ner, in LMicha 5. verf. 4. the Spirit faith, And hee fhallftand and feed in theftrength of the Lord, and in the tMajeffie of the name of God, that is, hee (hall fpeake fo as if God fpake himfelfe, and with fuch a Majeftie, that hee fliall convince

Pauls CoWerfion*

vincethe confcicnce, thiswasfpokenof Chrifb and Chrift did fulfill the prophecie 5 and therefore the Iewes confefle, that no man fpake as this man fpake ^ and in another place, it is (aid, that Heejpake as one baaing Authoritie, CM&U thmy. verf. 28, 29. Now no man fpeakes witfi authorise, whether heebeean Embaffadour or Conftableor any other officer, butonely when hce fpeakes in the name of the King, and ufes his name, then hee comes with authoritie, his words take effeft: fo doth the Word, when it comes and is received by us as from God, then it workes upon us. Let us now examine our felveshowwee have received the Word, whether it hath come unto us with authoritie or no 5 if it hath, then wee (hall bee humbled by it, but if other wayes, it will not humble us.

Thirdly, if you would have the Word effe-<3uall,to humble you, you muft apply it, bring it home unto the confeience 5 otherwife it will not humble you, as the precioufeft medicine will not heale till it be applyed unto the fore, fo the Word will not heale the bracks and bruifes of the foule, till it be applyed unto theconfeience, for how-foever wee account of it, or though it bee in its owne nature, a two edged fword, yet except you ftrike, it will not hurt, except you apply ic, it will not heale the foule, by cutting of finne and corruption from the heart: therefore this is your worke to apply it, when wee have done our parrs

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Pauls Cotfperfion.

i° preaching the Word, if you will receive benefit by the Word in making ic your owne, fo as it may bee unto you the power of God unto your falvation, then apply it, and fo doing it will make you humble, and receive Chrift: now that you may attaine unto this, and that the Word by application may be effe&uall to humble you,obferve thefe three Rules which I will lay downe for your helpe herein.

The firft Rule is this, As you muft get knowledge before you will bee humble, fo now in the firft place, you muft not deferre or put it of^when God dorh give you a fight of finne, it will be your wifedome to apply the medicine prefently whileft the wound is greene, the Word will have a greater power of working then, then it will have afterwards : if it in this cafe be deferred, it will gather corruption, it will put you to more paine and charge 3 it is good therefore not to deferre humiliation, or put off the working of the Spirit in this cafe, but if the Spirit give thee a fight of finne,pre-fently apply it unto the Soule, and that fo much the rather, becaufe the labour will bee leffe, the paine leffe, and the danger leffe. When a bone is out of joy nt,it is good fetting it whileft it is hot, no man will deferre it 5 infuch a cafe the defer-ring of it will be with much more griefe: {0 when the heart is put out of love with finne, if you then prefently apply the Word unto ir, i: will humble and change you,but if you deferre,it will bsa hard and difficult thing to bring the hear: unto repentance,

Pauls Conyerjion.

tance: to bring it unto a good frame and foft dif-pofition; Againe, therefore confider this, and make good ufe of the opportunity: the Apoftle gives the rcafon why it isfo hard to bring the heart unto a fit temper againe, tleb. 3,13. Take hcedfath he, that you be net hardntdthrough the decertfulnejfe offinne: there is a deceit in every finnc, which if you looke not unto it,will beguile you 5 if you doe not put out the fparke, it will be a harder thing for yeiHo put out the flame, to flop the paflage of finnej butyou will be like unto thofe, Rom.i.*}. that have hearts that cannot repent, hearts paft graces therefore take heed of quenching thefpi-rir, and this wee doe when we put off repentance, and hqmiliation,when we are by the fpirit brought unto a fight of our finnes.

The fecond Rule is this,as in the firft place, we muft nor put off the worke of the fpirit, fo in the fecond place, we muft not make too much haft out of it: you muft not thinkethat a little humiliation will ferve the turne,a little forrow,a few teares, or a few fighes 5 but you muft continue in ir, and it muftremaine in you:the contrary unto this, is that fbrrow which the Lord reproves in the people of Ifrael, Ifaiah 58. 6.1s this the fajl that I have chofen that men fhouldhang doxvnetheir\heads likeabalrujh for a day: they were affcded withfinne, and it wrought fome efFed in them, but it did not conti-nuejitwasbutforatime, itlaftednot, and therefore it was that the Lord hated it: you muft let forrow breed in our hearts,you muft let it ftil continue

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Pauls CoM>erfion.

tinue with you, or elfe ic will not humble you: the nature of che bulrufh is, for a time to hang do wne the head, when it is over-preft with water, but when it is dry, then it ljftsupit (elfe againe$ fo there are many, that for a time will hang do wne their heads, and feeme ro have this true forrow , but it is but when fome judgement is upon them, then they can humble themfelves, and cry and weeperbut when it is remooved,that is,when they are freed from the judgement, they are lifted up, their humiliation is gone, now that you may have this humiliation, to continue with you, youmuft doe as the Apoftle exhorts you ^ lames 4. 8. you mujl purge your hearts: that is, you muft purge hy-pocrifie away that deceives you in the matter of humiliation, and if you aske how you (hall keepe your hearts humble, hee tels you how, Let, faith hc^jourjoj be turnedim$ mourning: that is, keepe a tafte offline, and the difpleafure of God in your hearts, and this will humble you : therefore you muft continue in forrow: this was that which was commanded the people of ifrael, Levit. 16. 29. You (hall humble your felves, and doe no worke at all: they muft (eparate themfelves from all fuch workcsonthacday, which may beeameanesto keepe them from humiliation: for the obje<5i,being holden long on the faculty, it will at laft humble us; for our nature is like the fire, if matter be not applyed unto it, it will goe out, fo if we keepe not a fenfe of finne, humiliation , and forrow in our heart, it will dye. Therefore you muft take

paines

Pauls Conyerfion.

2 35

paines with your hearts, and fet finne ftill before you, Davids finne was ever before him, and Paul was ever humble in remembring his finnes: therefore let this humiliation and godly forrow bee in you, not like a land flood, but like a fpriftg: this forrow muft ftill bee running and fpringing and flowingcr elfeyou will notremaine humble: I I confe(Te,it is true that they that have received the fpirit, have not the fpirit of bondage to feare, that is, to forrow hopeleflc, but yet they have received fuch a fpirit that keepes them ftill in awe, that keepes them ftill in this forrow, that keepes them ftill in feare 5 but yet the evill that is in the forrow and feare is taken away, becaufe of a mixture of fpirituall }oy,hope,and confidence, that they have wrought in them by the fpirit.

The third is this, you muft proportion your humiliation according unto your finnes 5 if your finnes have beene great finnes, then your humiliation muft be a deepe humiliation: this wee fee in tJWanaJfes, as his finne was exceeding great, fo his humiliation was exceeding great: it wrought in him a great meafure of humiliation, and fo Peters fionc was great, and his humiliation was great, for as the finne is greater or lefler, fo the humiliation fhould be greater or leflcr, becaufe the greater the finnes are, the greater fliall bee the judgement for them: and therefore when you can paffe overyour finnes, as little finnes, it is a figne that you are not humbled, for if you were, you would then other-wife conceive of finne: now where there is great

finnes

Pauls CofTperfion.

Vfe.

fifines forgiven, there will bee great love, as the woman in the Gofpel,y/w loved much: that is, (he had many dines forgiven her, therefore (hee cx-preft much humiliation and love unto Chrift. A-gaine, let every man labour tofeele their finnes the more, that they may love Chrift the raore^for that which the affe&ions are mod affe&ed with, that the understanding apprehends mod, and then the bent of the will followes, and a man may, if he will, come unto this tofee finne in himfelfe, in fuch a manner as to humble him, and make him to love God the more. As a man that hath a de-fire to fee the Prince in a multitude, hee will ever faften his eye unto him: fo if a man would but fatten his underftanding and minde upon finne, he would at laft fee it to humble him, and this did Ddvid'mthz finne of Vriah hee brought his finne unto this, that it was ever before him, no finne humbled him as this did: And thus much for the meanes of getting humiliation. Is it fo that humiliation is fo neceflTary a condition on our parts,though as I faid before, it is not Amply neceffary on Gods part, neither a fimple grace becaufe there is no promife that follows it,but the prpmife is made without exception of perfons, or conditions generally unto all, Whofoever will, let him come and take of the water of life freely > that is, without any antecedent condition ( faith excepted): yet as I faid,except we be humble,wee will not come in and receive Chrift, and without Chrift, there is no meanes to bee faved, and this

we

Pauls Conloerfon.

we will not doe till we be humble, therefore it behoves you to examine your felves, whether you have this condition in you or no: and now, that I may make you willing to examine your felves(for except you be willing you will not) confider thefe three things to moove you hereunto.

The fir ft motive is this, confider that all that you doe rill you bee humble is loftlabourj you heare in vaine, you reade in vaine, you receive in vaine,you pray in vaine, you give almes io vaine, till you be truly hwnuled. Pfdl. ji. i^jbefacri-Jicesof Cod are a broken and contrite heart , all the prayers that a man makes, all the almes that hee gives, all the holy duties that he doth performe, if they doe not proceed from a truly humbled foule, they arc unfavory things,and that for theie reafons.

/. Reafon. The firft reafon is this, becaufea broken heart, is the altar on which we muft offer; whatfoever we offer up to God, they are not fuch as God acceps of, if they be not offered up upon this altar, for the facrificesof God are a broken , heart,a truly humbled foule: for as in the time of | the Law, the Prieft was to offer up facrifices for the people in all humilitie, fo Chrift in the Gof-pell on the Croffe with a broken and a contrite fpirit, offered a facrifice for all his children, and makes them acceptable unto God, yec except the heart be humble, he will not accept of a (inner.

//. Reafon. The fecond reafon is added mlfaiah 66. a. hee will dwell in a broken and a contriteJpi-

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rit y a humble foule is a fit habitation for the fpirit, now the fpirit dwels in the heart as the Sunne in a houfe,by communicating his grace unto the foule. where hee will come into, and where the fpirit will dwell, there he doth certainly love, and no fooner doth he dwell in the heart, but he will fill the heart full of holinefle $ and on the contrary, he will norcomerieere a proud heart: rherefore.if e-ver you would have the fpirit to dwell in you, you muft get humble hearts.

III. Rtafon. The third reafon is,becaufe except a man have a broken heart, he will not be conftaor with Chrift, he will ferve him but by halves and fits, and not conftantly, now and then, as paflion rules him 5 but when a man is truly humbled, hee will keepe clofe unto Chrift: now a man that is unliable, God doth not efteeme of as a.friend, he doth not efteem him as a friend that is unftable, becaufehe knowesnot how to depend upon him, hee (lands now with him, but whether hee will when he (hall need, whether he will hold clofe to him or no heknowes not, and therefore the Apo-ftle faith, that the unftable heart (hall receive nothing of God, lames 1.7, 8. God will not accept of any thing that he doth, thus you fee all is loft labour,till you be bumbled, men are unwilling to loofe their labour in any thing, but much more io this, if they had hearts to beleeve it.

The fecond motive is this, becaufe whatfoever profeffion a man makes in religion, it is nothing worth, till a man be humble, for what is the reafon,

Pauls ConDerfion.

fon, that men doe not hold out in their profeflion but fall away and loofe their fi ft love, but becaufe they were not throughly humbled: for pride of heart fmothercth that forme of feeming grace at laft, that the corruption and hollow hearcedneffe that was in them is made apparant unto all: now that your profeflion is nothing worth, without humiliation till you be humble is cleereby thefe reafons.

Theflrft reafon is this, except you bee trudy humbled,you will wither: you will not hold out in your profeflion, this was the qualitie of the firft ground, the plow had not gone deepeenough: they were not throughly humbled, there was feed fowne, an open profeflion of Chrift, but it lafted not, the houfe was builded, but the foundation was not deepe enough, that which fhould have kept the houfe from falling, was wanting,and that made it to fall; fo it is with men, becaufe they want this humiliation: therefore their profeflion and they doe not contiuue,but part willingly, one from another: they will doe fomethings, but not all things, and they will forgoe fomethings, but not all things: and therefore our Saviour faith, Luke 14. He that will not for fake all for my fake, is not worthy ofmee : he is not worth the faving that prizes not mee above all things whatfoever, and a man will nor prize Chrift, nor forfake all things for Chrift, till he be humbled.

The fecond reafon is this, becaufe till a man be cut off, that is, till hee bee humbled, he will not ... ___^ Kk 2 grow

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grow ftrong in Chrift, but hee will grow upon fome ledgments of his owne, hee will reft upon fomething of his owne: but when hee is truely humbled, and fo cut offand ingrafted into Chrift, hee will grow peremptory in the proteflion of Chrift, depend wholly upon Chrift for grace and falvarion and every thing elfe 5 hee will apply ftrong refolutions unto himfelfe to doc good • he will not forfake Chrift and loofe the fweetnefle that he hath in Chrift,forall the profits,pleafures, and delights in the world: and hence hee will draw fuch vertue from Chrift that will make him withftand all lofles,and crofTe$,reprochcs,and dif-grace that hee (hall meere wuhall, that will feeke to dispynt him from Chrift, but this vertue none can draw from Chrift till he be humbled$you will not grow ftrong ril you be humbledrfor felt weak-nefte to good, is the way to ftrengthen grace.

The third reafon is this, till a man be humbled, hee foweshis feed amongft thornes, hee (owes a-mongft his lufts, that chokes and deftroyes whatever good dutie he doth performe^ you know men will not fow their feed among thornes, becaufe as the place is unfruitfu]l,fo it is unfeafonablejmen would be accounted unwifc men in doing fo: fo it is with men that are not humbled, they fow many holy adions amongft their lufts, andtherefore it is that they remaine poorein grace 5 till a man bee truely humbled, fi.ineis not mortified, and every unmodified luft is a thorne to every feed^ of grace in the heart, hinders the growth of it,burde-

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241

neth the heart and weakneth grace, and therefore the Prophet faith, in 7^.4.3. that they /owed their Jocie*}.; feedamongfl thirties> and therefore it was, that it profpered not, it tooke away all the goodnefleof their a&ions, becaufe they were mingled with their lufts^minglelufts and grace together,and you will never grow fruitf ull in good.

The third Motive is this, becaufe except a man j 5% OMtive. be humbled, hee cannot have any found comfort j j for howfoever,as I faid,it is not afimplegrace,yet j it is fo neceflary a condition, that except wee bee humbled,we will not receive Chrift,nor come un- j to him • now all joy and comfort lyeth in the receiving ofChrift, andChrifts accepting of you: Confider what comfort Cain and ludas and others had,that did not receive Chrift 5 and againe,confi-der the comfort that Peter and Paul, and CMary CMagdalen had in receiving ofChrift, and then confider whether they had not this conditioned were not throughly humbled or no 5 it is true, the other were humbled, but it was not the humiliation of the fpiric, which is a worke of the Spirit, but it was a workeof theflefh: now if our comfort ftands in receiving of Chrift, and if wee will not receive Chrift, till wee bee humbled, then it ftands us upon to examine our fclves, whe-ther this condition be in us or no, or whether wee have received Chrift with this condition or no, if you have not, you may fufped your felves, that you are neither Chrifts, nor Chrift yours, for this is the firft fteppe unto Chrift,

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Pauls Cortoerflon.

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he that is truly humbled is io the right way to fal-vation: bow if a man were to goe a journey, and were dirc&ed to goe by fuch a hedge, or fuch a Wind-mill, it ftands him upon to marke diligently, whether hee hath gone by fuch a place or not, that fo he may know whether hee bee in the right way to his journeys end 5 fo it (hould be wirh you. I have told you that if you be faved, you muft bee humble • that is, if you would goe unto heaven, you muft goe this way, you muft turne at humiliation 5 if you miffe this crooke, the further you goe on in this way of yours, the further you goe from the right way to falvation and happi-neffe.

But here a queftion may arife, that is, you may demand what forrow or humiliation this is, that is fo neceffary to the right receiving of Chrift.

To this I anfwer, confider that there is a turbulent kind of forrow, which is not this forrow which is required for the receiving of Chrift.I call that a turbulec forrow which ends in defpaire,that the children of wrath are pofTeft withall, fuch as ludas, and Cain, and Achitophel^ but this is not the forrow,that I would have to be in you,but there is another kind of forrow, which is a fad and deepe apprehenfion of fin,when a man fees finne in fuch a hue,with fuch a wadde, fo contrary unto God, fo contrary unto his good, that hereupon he fo for-roweth for finne, that hee feekes unto Chrift, both as a father to helpe, and a Phyfician to heale:

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Pauls Conyerfion*

yet we fay not, that this alone is proper unto the godly, for many times they are both j fometimes the beft of Gods children havehorrours of cpnfci-ence, and are affrighted with hell, fothat f6rthe prefent, they apprehend not Chrift, but thinke themfelves to bee veffels of wrath: agamemany have them not, and yet are truely humbled, and therefore wee may fay of thefe, as the father faid unto his two fonnes in the Gofpell: thofe that have this firft kind of forrow, fay in their paf-fion, they will doe thus and thus, and yet will not 5 againe, others that have it nor, though for the prefent, they will not doe thus and thus, that is, though they bee not humble as others are, yet they will goeand continue with Chrift, and doe what he commands them-

And here another queftion arifeth, whether this turbulent kind of forrow bee ofabfoluteneceffi-tie, that is, whether to the right receiving of Chrift, it is neceflary that Chriftians have this kind of forrow.

To this Ianfwirj firft, that it is not thegrea-teft turbulent forrow that breakes the heart and mollifies and foftens it, but there is another forrow, which I call a tempered forrow, and that forrow hath in it both a fight of hell, and a fight of heaven, a fight of finne, and a fight of grace in Chrift which farre exceeds this forrow 5 for as it is with joy, the greateft joy is not exprcffed by laughter > for that is the greateft joy that is the joy of the inward man, fo it is not the

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greateft grkfc that is exprefled by tcares, and as it is not the greateft fire that make the raoft crackling and noyfc, nor that the deepeft water that makes the moft roaring, fois it not the greateft griefe or forrow that expreffrth it felfe by this turbulent p£flion of the mind \ but the greateft griefe is nothing when a finner apprehends fione within, and fees it in its owne colour, then it humbles him.

Secondly, to this I anfwer, that there are de: grees of this forrow, and this arifeth from the nature of men, fome men are of a more hardier nature then others \ and againe fome are of a more fofter and tenderer difpoficion: for example, fome mens fltfti will heale fooner then others, though the wound be the fame •, fo fome have more fofter and gentle natures, and therefore fooner wrought upon : againe fome God intends to build a greater worke upon, and therefore hee humbles them the more: againe, fome hee will feafon above others, and therefore will humble them the more, that fo they may bee fit for it.

Thirdly, to this I anfwer, that although all have not the like meafure of forrow, neither the fame apprehenfion of fin that others have,(& ther-fore are not fo much caft downe in fuch a manner as others are) yet it is not becaufe they are not humble at all 5 but becaufe the condition folio wes itfoclofe, that it hath not power to worke that effeft in them, which it doth in others, that

fee

Pauls ConDerfion.

fee the fame condition a farre cff, or not at all 5 they apprehend Chrift by Faith, and fo reconciliation through him^and therefore are not fo deje&ed as others that fee him not thus: and therefore bee not difcouraged , though thou finde that thy humiliation bee not fo great as others, the things may bee the fame •> and the apprehenfion the fame, but Chrift, the condition of thy peace is apprehended neere thee by faith 5 and this qualifies the tempeft of the foulc, but Chrift is not feene of the other as a Saviour: and this makes the difference5 as for example, there are two men fct upon by robbers, the one fees no helpe, or no way toefcape; and hereupon hee is marveloufly afflided and aftonifhed becaufe hee findes himfelfe vnable to refift or make his partiegood with them: but the other man be-fctwith robbers, fees another neere hand that' will ftand clofe to him 5 and thereupon hee trufts, hopes, and depends upon the man to helpe him 5 this man fees the danger as well as the other and feares, but his feare is not diftra&ed feare, neither is it fo great as the other, becaufe it is mixed with joy and confidence,in that he fees a way to efcape, yet he feares the fame that others feare,and is true-ly humbled, and thankcfull unto him that faves him from the danger: thus it is with many Chri-ftians, they that Hfre a turbulent kindeof for-row, fee death,and hell,and finne, and damnation 5 but hee fees Chrift fo farre off, that hee cannot depend upon Chrift as aSaviour,and hence for the

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John 160 g.

Pauls Conner (ion.

Prefenc is marvelloufly cafl: downe, but hee that hath the mixed forrovv fpoken of, fees the fame in the fame manner, but wichall hce apprehends Cfiriflasahelper, asaSwiour- and hereupon is not fo much deje&ed and caft downe, as the other, and yet notvvithftanding is as truely humbled and thankfullas the other: therefore labour to get a heart fenfible of fhne, that is, labour to know finne, arid the evill of it, and withall labour to fee Chrift, or elfc you will bee over-frighted with them : as a man that is in prifon for treafon, or a great fafl, hee knowes before what fentence the Iudge and Iury will pafle upon him, but hee cares nor, if before hee have got the Kings pardon: fo if you know finne, and know the punifliment of finne, but know not Chrift, you will have no comfort in your knowledge: labour therefore to get the holy Ghoft, for it is the worke of the holy Ghoft to convince the world of finne. Iohn 16. 9. A man is no fooner convi&ed, but there will be a change wrought in him; for a man is then convift, when hee is overcome every way, and thus the holy Ghoft will convince you of finne : feeke what way you will to keepe off the ftroke of the Spirit, yet you (hall not be able, and this ftroke fliall humble you, if you belong unto God, as it did/Win this piace.

But you will fay, how fhWtl know whether I zm truely humbled orno i For your better helpe, I will lay downefome fignes by which you may examine your felves, & then accordingly you may Judge of youreftates. The

.

Pauls Conyerfion.

The firft fignc whereby yoa fliall know|whether you be thorowly humbled or no, is this, if you Jove much, it is a figne that you are thorowly humbled: this we fee in the woman in the Gofpel, and it is Chrifts commendations of her, that fhee loved much, that is,(he was fenfible of that which Chrift had done for her 5 therefore her love to Chrift was exceeding great, no labour too great, nothing too precious for Chrift,and this we fee in Pau/alfo , Chrift did much for Paul, and Paul thought nothing too good for Chrift: therefore peremptorily he concludes that hee is ready, not onely to fuffer, but to die for Chrift: feeing Chrift faved my foule from hell, and that by fuch a price of fo much worth, as his owne bloud was, how can I then thinke that my life is too much for Chrift f therefore examine your felves,exa-mineyour humiliation by your love, if you love him not above all things, if you prize him nota-4>ove all things, you were not as yet truely hum-bled.-and that I may perfwade you to love Chrift, and grace, and holinefle above all things confider thefe two motives.

The firft motive is this, confider the goodneffe of the thing that I perfwade you unto: the goodneffe and excellency, that is in the things of the world, makes men to love them: men will not love any thing, except they fee fome excellency in it, or at lcaft wife efteeme it fo, but if it bee excellent, then it winnes their love: fo it will bee with you in this, if you fee into the excellency that is

L 1 2 in

247

I. Signc,

*48

2. Motive*

IxCor.zj.

Pauls Converfion.

in Chrift, and grace, it will winne your 1 >ve, you will prize him above all things: no man will prize a Iewell till hee know the worth of it, fo no man will prize Chrift as excellent till hee know hira : therefore labour to bring your hearts unto fuch a frame, that you may fee that excellencie that is in Chrift, which you cannot fee in any thing elfe, and then you will love him above all things.

The fecond motive to perfwade you, is this, that this good you (ee in Chrift is yours, if you be his: now that which makes a man to love any thing that hee hath property and right in, is this, becaufe it is his owne, and if you aske him wherefore hee loves his wife, or his child, or his goods, hee will anfwer, becaufe they are mine owne: fo till a man make Chrift his owne, hee will not love him above all things, but when hee is once come to this, that Chrift is his owne,then hee will prize Chrift above all things, and love him above all things 5 (mine owne) hath a great force, that is a part of my felfe, fo when Chrift is your owne, when you have made Chrift a part of your felves, then you will love him, and prize, and efteeme of him, as you doe of your felves: and you will as unwillingly part with him, as with thenobleft member of your body j therefore examine your humiliation by your love : I fay, not fo much by the greatneffe of your humiliation, as by your love, the effaS of it: examine your love by your prizing of Chrift, and grace, and goe through all the workes of love, i Cor. 13. it is patient, it fuf-

fereth

Pauls Conyerfion.

249

fcreth much,it envyc th not 5 it feekes not his owne: thus examine, whether you can patiently endure reproach, and (hame,and difgrace for Chrift h examine whether ycu can rather loofe your right, then by getting of it, didionour the Gofpell: examine whether you doe not murmure or repine at the profpertty of others, when your felves are in a meaner condition - examine whether you bee gentle, meekc, and eafie to bee intreated of your inferiours,or equals 5 ifyoucandoe thefe things, and that from this ground, becaufe the love of God in Chrift conftraines you, it is a figne that you are truly humbled.

The fecond figne whereby you fliall know whether you bee truely humbled or no, is this: examine whether you tremble at the Word, when it is preached:it is the figne that God himfelfe gives, ifaiah 66.2. I will be with him that tremblet h at my Word: heewhom the Word hath humbled, in whom it hath wrought this effeift, even to make confcience of all his wayes, that labours to fee c-very turning of his heart, and feares his corruptions, that they will matter the worke of grace in him; this man is truely humbled. Ecdef.9. h I confidered in my heart, that the righteous, and the wife, and their workes are in the hands ofGod, &c. That is, his heart is taken up with a folid care or offending God: hee will not truft himfelfe, or his. heart with any thing,hee fees and feares God,both in his power and holineffe: hee feares the threat-ning of the Word, and hee is affedled with the 1 LI 3 promifes

2. Sime,

Ifaiah 66 t i.

EccUC.6.1.

*5°

Pauls Cony erf on.

promifes of the Gofpel. Onelyby the way take this caveat with you: it may bee you feare the Word, but take heed that it bee a right feare, for in this feare there are two things. Firft, there is the fire of the coale • and then fecondly, there is the filch of the coale. Now it is a great fault of many men, they are more affrighted with the fire of the coale, then with the filth of the coale 5 finne troubles them more, becaufe of the wrath of God, and hell, ?nd damnation, which by the Word they apprehend, then becaufe of the defilement that comes by finne, that defiles the beauty of the foule: therefore by this you (hall ccrtaine-ly know whether you bee throughly humbled or no 5 examine, what is your carriage towards the Word, when it convinceth you of finne, are you then ftrucken with an aftonifliment, and amazement, and doth this forrow continue upon your hearts, orclfe when you are reproved of finne, and you find your felves guilty, doe you onely fighandfob, and grieve a little, butanone your hearts begins to flight them: is it thus with you, then it is a fure figne, that you were never thorow. ly humbled 5 for as it is withadifeafe, wee fay a man is not healed, till he bee healed at the roote: fo a man is not truely humbled till the Word worke this effe& in him 5 namely, to make finne a burthen unto him 5 howfoever there may bee a falvc made that will cure the wound, skin it o-ver,yet it will not continue,but breake out againe $ fo though men oftentimes may feeme to bee humbled

Pauls ConVerJion,

2 5*

bled by the Word, yet the truth is, they deceive themfelves; the difeafe of their foules was never throughly healed, it may be fome mercy skin d it over, and he thought hee had beene healed 5 but it breakes out againe. hee refpeds not the threat-nings of the Word, but hee goes unto evill company againe, hee will prophane the Sabbath, and fweare, and be drunke againe 5 if it bee thus with you, you were never truely humbled, for if you were,you would tremble at the Word: what fliall we fay, doe you tremble at the Word, when you are no more mooved at it, then the feates you fit on i wee may preach the Law, and damnation,and fpend our felves, and yet it will not worke upon you this effect, as to humble you: but till then, never fay that you are humbled,and by this therefore examine your felves.

The third Signc, whereby a man may know whether he be truely humbled or no, is this, examine how you ftand ^ffeded ro the Word, when it comes in the evidence of the Spirir, for as you are affiled to the Word, fo you are more or lefle humbled, if you feelea fweetneffe in the Word 5 a laving power in it, it is a figne, that you are truely humbled $ and on the contrary, if the Word be an unfavoury thing unto you, if you cannot love it alone foritfelfe,it is a figne that you are not humbled: now in the Word, there arc two things ^ Afo*/*,and Medicine.

Firft, I fay, there is meate, a man that is not humble, never loves nor affeds Chrift nor the

Word > I

ZJ2

Pauls ConVerfion.

Word s becaufe hce is full, and wee know that a man that hath a full ftomicke will fet light by the daintieft di(h,whcn as hee that is hungry will feed upon courfer fare. So it is with a man that is humble, hee hungers and thirds after Chrift, pri-zeth the Word at a high rate, becaufe it reveales Chrift unto him, heeefteemes the Word not with eloquence, but alone, the bed 5 when it comes in the demonftration and evidence of the Spirit, when ic is purely Preached, when it comes as pure milke without mixture, then it is fweet unto him: but a man that is not humble, hee will not prize Chrift, neither relifli the Word when it comes in theevidence of the Spirit, when it is purely prea-ched,buthee muft have fomething joyned with it: as a man that is full, who cares not for eating Grapes, and therefore ftands looking and gazing on them s or as a man that is not a third, hee will gaze more on the graving of the cup, then hee will defire to drinke that which is in the cup^ when as the hungry, or thirfty man, he will not fo much gaze on the Grape, or refpeft the out-fide of the cup, as to eate and to drinke: fo a truly humbled man, hee will not regard eloquence and wit in the Word, this is unto him but as a graven cup, that will not fatisfie him, but the pure word alone, is that which will fatisfie him, and nourifli him up in grace: A man that is not humble, is like a fieve that loofeth thorow it all that is good, but keepes nothing but motes and durt: when he comes unto the word, if there be any thing that may fit his

humour

Paul* CMfrerfion*

humour, that hee will hold ^ which is nothing but vanitieand nourifheth not: but for that which is able to feed the foule, and make him wife in all fpirituali wifedome, which is the application 3 both of the threatnings, and the proraifes unto the foule, this he lets goe as not worth the keeping: and this is the reafon, why men remaine fo barren and ftuitleffe, becaufe they doe not retaine that, or love that which would make them fruicfull in ho-lineffe: thefe men are like children that cry for bookes, not becaufe they have a defire to learne, but becaufe they may turne over fome gaudy or gilded lecterss fo thefe men, they come to Church, and they heare, and they receive the Sacraments, and they read the Word, but not to learne to bee edified by them, but to play with fome golden letters, to heare the folly and fooliflweffe of him that preacheth himfelfe and not Chrift, or for faffiion fake, or for fome other by-refped, but not to this end, that they may bee builded up in grace.

The fecond part of the Word, is the tMedicint part, the healing part; for as there is power in the Word to fill the foule full of grace, fo there is another power in the Word to heale the bleaches and wounds in the Soule: now he that would find this faving power in the Word, he muft bee humble, he muft findeand feele himfelfe ficke of finne untodeath, then the Word hath this power to fave and to heale, but if a man doe nor finde himfelfe fpiritually ficke, the Word will never

KJ m heale

m

*H

Pauls ConDerjion*

4- %

ne.

Ezek.36.37.

heale him 5 but it will be a quite contrary medicine, rather a deftroying medicine then a healing medicine, it will be unto him, like as the Sun is to him that hath fore eyes, the more the Sun (hines, the more offenfiue it is unto him, and the greater paine it puts him unto. So it is with a man that is not humble and ficke of finne,the more the Word lights upon his finne, the more hee ftormes and drives againft it: it is with him, as it is with a man that is ficke -, when men are ficke, then every thing troubles them, then they will be humble*, fo when men are fpiritually frckc,then finne troubles them: it is with them, as it is with Abfolon and David, there was a rumour of war, before there was true warre: fo it is with men in this cafe, they have a kinde of warre in them felves, they feele fi>ne, and are affrighted with it, but the warre is not true, it is but a counterfeit warre,a feigned warre, becaufe it is betwecne the confeience and hell, and not be-tweene the flefh and the fpirit, therefore examine your felves by this, whether you bee truely humbled or no.

The fourth figne whereby you (hall know whether you bee throughly humbled or no, is this, when a man is little in his owne eyes, when hee thinkes himfelfe worthy to be deftroyed, this wee fee to bee the true propertie of a humbled foule, in Eze. 5 6.Then/ha/lyou remember your own evill waits, and you doings that were not good, and (hall loath your felves in your owne fight for your iniquities, they (hall fo remember them, that they fliall

thinke

Pauls Conl>erfion.

think themfelves worchy to be deftroied,for them, and not till then, is a man truely humbled. Lam. 3,22. faith the Church, It is thy mercy that wee arc net confumed • as if (hec ftiould fay, I am worthy to be deftroyed,and therefore it is a great mercy in thee to fave me: now if a man bee humbled* he will be patient,mild,and gentle, and loving, he will patiently undergoe reproach and (hame for Chrift, and love them that (hew no true love unto him 5 on the contrary, you may fee if a man bee not humbled, then he is proud and impatient, collerike and angry: David was humble in the matter of Vriab, and Eli was humbled when hee heard the judgement that was threatned againft his houfe, It is the Lord^ faith he, 1 8am.$. Let him doe what is good in his owne eyes; that is, I am worthy of it,let come what will come: but if your hearts rife with pride and impatience, your hearrs are not truely humbled and broken, for he that is the humbled man, is leaft in his owne eyes: finne will brcake the heart of a holy man, and humble him 5 but if you be not humbled, your hearts will remaine ftiffe and ftubborne, that is, they will not yield : therefore the more humility that a man gets, the more is his heart broken with finne, the lefle he efteemes ofhimfelfe: therefore examine your felves whether you be little or great in your owne eyes,and acordingly jugde of your felves.

Thefift Signe, whereby you may know, whether you be throughly humbled or no,is this, examine your obedience to Chrift, if the foule bee M m 2 hum-

55

Lam.3<22.

1 Sam.$.i3.

1. Reafon.

Retfon.

Pauls ConVerfion.

humbled, it will yield general! obedience unto God. True humiliation will breed obedience in you: now if you find that you yield no obedience I unto God, but you will notwithftanding pro-phane the Sabbath, and bedrunke, and game, it is becaufe you were never truly humbled, for if you were, you would yield obedience: humiliation firs the foule for obedience, makes it of a plyable I difpofition, and that for thefe reafons.

The firft reafon is, becaufe humiliation makes a man to fee God, in his holinefTe and power: he that before refpe&ed not God, when he comes to this to fee the power of God will fubmit him-felfe: an example of this wee hwe'mBe/fhazar, that feared the Lord after he was throughly humbled : but when a holy man with the power of God, fees the purity and perfe&ion that is in God, this humbles him more, and that alfo in regard of his owne bafeneflc,and vileneffe,and hence pro-perly the obedience of a holy man proceeds. O-bedience depends upon humiliation. As with men when a man or woman fees the power of a fuperiour,and that he is under his power, then hee becomes humble and obedient.

The fecond reafon is, becaufe humiliation makes a man to defire the favour of God: now you know, a man that defires the favour of any man, hee will doe any thing that may pleafe him, he will yield obedience unto all things, to all his demands,to all his requcfts>no labour and paine is too great for to take for him, becaufe he feekes his

favour,

Pauls Conloerfion.

2 57

favour, fo it is with a Chriftian, hce will doe any thing, or fuflfer any thing for Chrift, that may pleafe him, becaufe hce feekes his favour, to have familiaritie,and inward acquaintance with God.

The third reafon is, becaufe humiliation makes a man to choofe God to be his Mafler, to be ruled by his lawes, to live under his commands, and to obey him in all things: and this is true obedience when a Chriftian choofts God, and grace, above all things in the world, otherwife it will not bee free obedience 5 as afervant that ferves a wicked matter, he obeyes him, but it is fore'e obedience, becaufe hee cannot otherwife choofe, for if hce could have his will, he would not ferve him: but when a Chriftian choofesGod to bee his Mafter, he will thinke nothing too much for him, hce will doe his will freely in all things.

The fourth reafon is, becaufe humiliation breakes, and tames the ftubbornenefle of our nature, and makes it gentle and plyable (I fpeake all this while of the humiliation of the fpirit) unto good: as a young horfe, or a young heifer, when they are broken become tame, and gentle 5 fo a man that is truely humbled, that hath the ftub-bomnefle and perverfneffe of nature broken in him, hee will then yield obedience unto God. For example, take a man that is troubled in con-feience. who more humble, who more willing to be reconciled,who more willing to obey then he * or take a man that is broken in eftate, though hee was proud and high minded before, yet now hee 4 M m 3 wil 1!

1 3, Reafon.

Ad-2 1.1 J,

S.Reafi*.

Pauls Conloerfion.

will be humble, and labour by all obedience, and fubmiflion to raife his eftate; for humiluirion will breake the heart of all, but withall it loftens the heart of a holy Man: this we fee in Paul, atts % i. 13. When the Iewes would have peri waded him from going to Ierufalem: hee anfwers them, What doeyoumtane to breake my heart? Wherefore doe you weaken my defire < Pauls heart was fet in him to fuffer many things for Chrift 5 and therefore whatfoever hee meets withall that fought to per-fwade him to the contrary, it piere'd him unto the heart: if you then bee trucly humbled, the ftub-bornenefle of your nature is tamed.

ThefiftReafonis, becaufe where there is true humiliation, there is willingneffe of raind,and you know a willing mind will fuffer any thing for Chrift, and till then no man will: when a man is willing to doe a thing, that which hinders him pinches him; but a man that is humble is willing to doe any thing,or fuffer any thing for Chrift she wil obey Chrift in every thing, becaufe hee fees and feeles the burthen of fi.ine 5 and againe, hee knowes the venue and excellcncie of Chrift, and prizeth him above all things, fets him at a high rate,and lighdy efteemes and fets by, either profit or pleafure: What is the reafon that men will not obey'but becaufe they value their lufts at a higher rate then they doe Chrift 5 and this is becaufe they are not humbled, they are not able to fadonae the length and the breadth, the height and the depth of the excellencies that are in Chrift 5 but it is o-

therwife

Pauls Conloerjion.

259

therwife with a regenerate man 5 nothing fo deere j and precious unto him as Chrift is, hee will loofe all things, and part with all things, before he will part with Chrift, hee will yeeld free obedience unto Chrift, becaufe he is throughly humbled.

The fixt figne whereby you (hall know whether you be truely humbled or no, is this,examine how you ftand affe&ed with worldly pleafures, worldly profics,and worldly joyes:are thefe delightfome to you,doe you make thefe your onely delight and joy j then it is a figne that you were never as yec throughly humbled, becaufe finne as yet is not a burthen unto you 5 for if a man apprehend finne deepely,if he fees finne as it is finne, contrary unto the nature, puritie, and holineffe of God, he will not minde earthly things fo highly or principally as to rejoyce in them only; therefore examine your hearrs how you ftand affe<5ied with the things of the world: and therefore the Apoftlc faith, Let hint thatis great in the world be low in his owne eyes : he that is truely humble,he will prize Chrift, and grace, and holineffe, as the greateft and mod precious and excellent things in the world: as for ex-ample,a man that is ficke, when he is ficke then he will take no pleafure in any earthly thing, becaufe hee is humble; but if you tell him that Chrift is merciful J, that he will receive humble finners unto favour, he delights in nothing fo much, nothing is fo excellent uuto him as^this: but when he is well againe, then hee delights in the world againe, and the reafon is becaufe he was never truely humbled,

but

6.Signe.

James. 1,

%6o

Pauls Confterfion.

DoUrine.

but prizes the world, and cakes more plcafure in the things of the world,then he doth in grace: but it is other wife with an humbled foule, that is truly humbled; and it will delight more in Chrift, and grace, and holineffe, then in all the pleafures and profits in the world:therefore examine your fcjves whether you are more affe&ed with the world or with grace, and accordingly you may judge of youreftates, whether you bee trucly humbled or no :and thus much for this meanes, and for this point, we now proceed unto that which followes.

^Andbeefaid, Lord % what wilt thou have mee to doe?

The point is this JThat fin is in it felfe full of griefe andbitternejfe , and men Jhallfindtt fo,fooner or latter. I gather it thus. Paul was affrighted with his finne and trembled at it, it appeared unto him in an ugly fhape 5 hence he cryes out, Lord what wilt thou have meeto doe t that is, I am in a ftreighr, I cannot tell how to be freed from fin,and I will do any thing,or fuffer any thing for thee fo I may bee freed from fiinc.-now I fee finne with griefe to bee a bitter thing: And fo ^Adam faw the bttterneflc of finne when hee hid himfelfc from God in the Garden 5 and fo David faw the bitterneffe of finne when he made the 51. Pfal. How earneftly prayes he to be freed from it, to have the fting of it taken away, to feele the favour of God againe, which then he felt not * Now thrt finne is thus, wee will prove it unto you.

Firft, I fay, that finne is full of griefe and bit-

ternefle,

Pauls Conyerfon.

ternefle, the Prophet calles it bitter, in lere.z. 19. Know, faith he, that which thou haft done is bitter and tfy///>that is, you fliall find it bitter: nay it is bitter now, if you taft it 5 and it is alwayes fo, though you doe not alwayes feele it fo 5 as the Serpent alwayes hath a fting, though hee doe not alwayes ufe it, fo though finne doth not alwayes appeare bitter unto you, yet it is, and it appeares not bitter oftentimes to fome, becaufe it doth not ufe its fting alwayes; but finne is bitter, becaufe it is thecaufeofallafflidions: I fay, finne is the fling and edge of every affidion, take finne from the affliction, and affliflion will be but a bulke without a burthen, or as a Serpent without a fting,or a fword without an edge: and on the contrary, no-j thing is bitter, nor hurts, if finne beeremooved: Paul had a good confciencc, becaufe finne was not joyned with it, and therefore the affldions, im-prifonments, and reproaches, that he met withall did not hurt him, they had no fting in them, in g. Cor. 15. 56. faith the Apoftlc, 7 hefting of death is finne, and the Jlrength of finne u the Law. That which gives a fting unto death is finne, and that which gives a fting unto finne is the Law ; for if it were not for the Law,therc would be no finne,and if it were not for fin, there would not be any fting or bitternefle in death. Therefore finne cannot choofe, but in its owne nature bee exceeding bitter and evill: and therefore efteeme how you will of finne, now ; but if once you come to know God in his power and greatnefle, then you ftiall

N n know

261

Icrcm. j. 19.

Cot.1 j. 56.

I. Reafon.

Pauls Conver(ion

know finne to be bitter and evill: and the reafon is, becaufe fiane makes us to fee God, as a Iudge ready to caft us into hell, out of his prefence, and utterly to deftroy us : What was the reafon that Paul was fo affrighted and aftonilhed in this place? but becaufe hee faw God in his power, and holi-nefle. andfinne contrary unto thepure nature of God: And what was the reafon that the lay lor was fo affrighted? was it becaufcthe prifon doores were opened? no,but becaufe hee apprehended a wonderfull power in God 5 there was a glimpfe of the power of God, that (hone into his heart, and this was that which fo affrighted him : fo you fee that the more that any man fees into the power and Majeftieof God, the more bitter will finne be unto the foule: as wee fee in ludat, hee faw the wrath of God, and then finne became bitter unto him.-now there is a time when God beares the burthen of his children, and keepesit off from them , elfewith ludas they wouldfioke under themr.a-gaine, fometimes hee doth not lay it upon them, but they lay it upon themfelves 5 but if God lay it on, they (hall fee finne to be a bitter thing.

Secondly,as finne is bitter, fo it (hall appeareto befo, unto all menfooner or later, and that for thefe rcafons.

The firft Reafon, is, becaufe otherwife God (hould loofe his glory. I do not fay, that this glory fhall be taken away: for nothing neither finne nor Sathan (hall take away Gods glory 5 becaufe all things worke for his glory: neither can any

thing

Pauls Conyerfion,

thing addc unto his glory^but I fay, if God (hould not make finne bitter unto men,fooncr or later,his glory (hould be fufpended for a time 5 and therefore it is ufuall with the Lord to prefixe unto many threatnings his owne name: the Prophets ufe it frequently after that they have pronounced Judgement againft rebellious finners, then they adde Thus faith the Lot d, and you jbali know that I am the Lord, that is, becaufeyou will rebell a-gainft mee therefore you (hall know that finne is a bitter and terrible thing, becaufe I will not have my glory fufpended, therefore you ftall beepu-ni(hed, that you may know finne to bee a bitter thing.

The fecond reafon is, becaufe every finne is the breach of a juft law: now God will have the o-bedience of every creature framed according to his law, and all their anions muft bee fquared by this rule. And the law is this, Doe this and live. if thou doe it not, thou (halt dye: So that the Law is an Injunctive Law, that in joy nes either a man to doe or to fufferthe penalty: that is, in-joynes puniflimcnt to follow the breach of it: fo that if a man breake the Law, then hee fliallbee fureto beepuniflied. For God is zealous of his Law, and hee will not paffe a finnerin the breach of it without fatisfadion, becaufe every injunctive Law,as it binds to obedience, fo it binds the difobedience unto puniflhment.

The third reafon is, becaufe of the Iuftice of God: if he (hould not punifh finners when they

N n 2 finne,

263

2. Reafon.

l-Reafw.

Ob\eft.

<trfnfw*

l % Reafo n .

Pauls Conrperfion.

finne, ifhec fiiouldnor make them tofeelethat finne is bicter, fooner or latter, he fliould not be God: thereforcfaith Jkrabsm, (ha/hot the God of all the earth doeright ? Gen. 18. that is, fpare the good but punifli the wicked: it is equity that hee fliould doe fo. And indeed if men punifli offenders that breake the juft Lawes of their Prince, (and it is equity for men to doe fo,otherwife there would be no order in the world, nor no reditude amongftmen:) how much more fliall God t For all the re&itudethat is in the creature,comes from God: and therefore this being equity with men to punifli offenders, furely it is jufticein God to punifli finners .• it is his nature, for Iuftice in God is God himfelfe.

But you will fay, itdoth not appeare fo, that God doth punifli offenders, for we fee wicked men profper in their wickednefle, and they have no bonds in their death, as lob faith 5 they feele finne not fo bitter as you fay it is, when on the contrary the godly fufFcr much.

Totnislanfwer, that mens Iudgement is con-t y to the wifedome of God in this thing 3 God knowes better how, and when, and where to take offenders then men can; therefore though God doth fufpend execution a while 5 yet it is not be-cauferheyfliiil efcape unpuniflied, but for thefe reafon?.

The firft reafbn is this, hee fufpends the execution of pjnifliment for a time, becaufe thetime of puniflimcnt is not as yet come. You know the

Crowne

Pauls Conloerfion.

Crownc is not wonne till the race be runne out to the end, fo in this the full time is not come; finne is not ripe enough, but when it is full ripe, then he will lance them, and this was the caufe that the Lord did not punifh the \^imoriu$, becaufe their finnes was not full: it was not come unto the full pitch, finne is growing all the time of a mans life: it is like fruit, it is fooner ripe in Tome then in o-thers, and that is the reafonthat fomegoealong time in finne,and yet are not punifhedjwhen others are taken in the very fad: there is a bound and flint fet unto every mans finne, thither hee (hall goe, and no further: and therefore the Apoflle faith, itow.2.y.that fomeare kept till the revelation of Gods just ludgement, till he reveaie himfelfein hisjuft Judgement 5 this time is not yet come, and therefore it is, that they are not cut off. Againe theApoftle faith in another place: What if God willfujfer with great patience, the vejfels of wrath fitted for dtftruttion? that is, what if God will bearewith fomeagreat while, andpunifhfeme prefently ? What doth it advantage them, have they caufe to bo3ft themfelves, or rather were ir not farre better for them to bee cut off prefently. then to bee fpareda while, and then to have the judgement the greater ? therefore when God will make his power knowneto men, hee will fuffer them with great patience, that hee may give the greater ftroke: it is true, men cannot conceive how, God can beare, and be fo patient towards wicked men: but you muft know that Hee is full of pad- N n 3 ence :

265

Gen.1 j.

Rom. 2.7.

Rom.p.22.

2. Reafon*

Pauls Connerfion*

3. Reafon.

ence: it is his nature,he is patience ic felfe,though patience be a quality in us, yet it is not fo in God, it is his effcnce.

The fecond reafon is this, hee beares long with wicked men, for the propagation, andincreafeof mankind: for if hee (hould punifli menasfaftas ehcy offend, anddeferve death, how (hould the Church increafe, how (hould the Church ftand, this were to overthrow and weaken his owne power; but God is wife and knowes better how to turne the cvill intentions and deeds of men, for the good of his Church: as for example, if a Captaineupon fomegenerall fault committed by hisfouldiers, if hee (hould execute all offenders, this were the way to deftroy his Army, and fo ex-pofe himfelfe unto the hands of his enemies,there* fore he takes but a few, here one,and there one,to make the reft to take heede they fall not againe: thus doth God, hee doth notinflift punifhment, that is, prefent death upon all finners; but takes here and there one, to make them palpable examples unto the reft; as wee fee daily, how the Lord meets with the fins of men, then when they lead thinke of finne or God.

The third reafon,why God doth patiently beare with oflPenders,is this, He doth it for the good offomt that Are jet to becalled 9 md therefore you know what the Lord faid unto the husbandman in the Gof-pel, when he would have pluckt up the tares, let them alone $ faith hcc y unti/l the harveft: yet how-foevet this comparifon doth not alwayes hold

true.

Pauls Conrperfion.

true, for he did not forbeare the plucking of them up, expe&ing any change, but only leaft in plucking up them, heefliould hurt the good feed 5 for tares will never be wheate, fo they that are reprobated, will never convert: yet it holds good in thiSjhee lets tares grow, that is, he beares patiently with wicked men, even withthofe that as yet feemetobeefo, becaufe as yet they have notex-preft the fruits of jheir converfion j and therefore for this reafon doth God forbeare long to punilh the wicked, left hee (hould deftroy the feed of the righteous.

The fourth Reafon, Why God fuffereth long, is thisjkat he may try the heart, how it will ca rry it felfe towards him 5 not that hce knowes not the heart before, but that the heart may now know, that the Lord is patient, when hee (hall confider how patiently God hath dealt with him, and how long he hath borne with him \ for this makes men more inexcufable before God, and more afhamed of themfelves, when they (hall call to minde, what time, what opportunitie,what occafion they have had to good, how they might have ftored themfelves with grace, and made their peace with him, and then how many finnes they have committed time after time, and then what checks of confeience after, to reclaime them; I fay, if men did but confider this, they could not but fay, that God is patient.

The fift Reafon, is this, although they bee not affiled as other men are, yet it is not, becaufe

they

267

^Reafo

on.

i.Rcfpett.

i.Reftett.

Prov.1.32.

$. Refpett.

Pauls CoYrterfion.

they are therefore not affli&ed at all, for indeed they are afflided with thegreateft affluflions chat can be 5 other mens affli&ions may feeme to bee greater, but yet not fo, but are lefler, whatfo-ever they may feeme to bee, and that in thefe refpe£s.

/, Refteft, Becaufe wicked men, they loofe the fpirit, God denies them grace, and that is the greateft affli&ion that God can lay upon any (inner, namely,to deny grace 5 this was the affliftion that God laid upon Saul, it had beene better for Saul chat a thoufand judgements had befalne him, then to have loft thefpiric, the favour of God. Novy wicked men they loofe the favour of God, they loofe theobtaining of faving grace, therefore whatfoever they feeme to be, yet the truth is,they are more affli&ed then other men.

2. Re/peff, The profperitie of wicked men, is a punifli nenr$for that which flayes men, is a punifli-ment-but this the profperity of wicked men doth, fie chem for deftru&ion, and therefore the Wife manfaich, Proverb. 1. }i. that projperitit and caft jlaies the wicked, that is,the more they profper and thrive, and rejoyce in their lufts, the greater ftabb doth finnc give them at the heart, and the more irrecoverably are they fmitten; there they have no caufe to brag of their profperitie.

3. Rejptft, Is this becaufe they may wither and die in their finnes, and that is a great punifhmew; for becaufe they are not afflifted as other men are, therefore it is, that their fuperfluous branches of

luft,

Pauls Conterjion.

Iuft,and covetoufncffe, and pride, arc not lope off, for affli&ions lop thefe off, which hinder the growth of faving grace, as you know the fuper-fluous branches of any tree, hinder the growth of the other branches, if they be not cut off they will make them to wither and die 5 thus it is with wicked men, becaufe they are not affli&cd, they be-gin to wither and grow cold unto good. The body doth not fomuch wither with age, as the inward man doth by thefe lufts, they breed aeon-fumption in the foule,that will not be recovered.

4. Reftcff) Againe,though we fee them not afflicted, yet they have many affli&ions which wee know not: even as the godly have many inward joyes and comforts in their hearts, which wicked men never felt, fo wicked men have manyftrong fcares in their hearts, and many fudden flafhes of the fire of hell in their foules, much hollownefle in their hearts, muchforrow mingled with their carnall joyes, and often affrighted with the jawes of death, and arretted with horrors ofconfcicnce, though outwardly they feeme to the world, to be the joyfulleft and happieft men in the world, yet the truth is, they are the moft miferable and for-rowfullmen in the world, for as the inward joy isfarre greater then the outward joy, fothe inward forrow isfarre greater then the outward forrow alone: thus you fee the point prooved.

The ufeof thislhould teach us not to delude our felvesin the matter of afflt&ionsj inafflifti-ons we are ready to conclude, becaufe our affii<ai-

O o ons

269

4; Reftcft.

m

Luke 13,1,3.

Aclsj,

Pauls Con^erfion.

ons are greater then others, that therefore wee are greater finners $ but here you fee the contrary,the greateft finners are not altvayes outwardly the greateft afflicted, for God ufes a great deale of difference in affii&ions, fomeheeafflidis young, he takes them when they aregrcenejothers helets them goe a long on the (core, till they bee old,yet he will meete with all at laft, eiiher fooncr, or latter; therefore thinkenot that thou art a greater finner, or that thy finnes are grearer then other mens are, or that God loves rhee leffe, becaufe of thy outward affiiftions: remember what the Lord faid unto the Iewes. Luk. ij.i^.Thinkenot, faith hee , that the Galileans on whom the Tower of Shilotm felly were greater finners then jou, or others finners: thinke not becaufe judgement was in that manner infli&ed upon them, that they were greater finners: or that their finnes were greater, and did exceed others: but except you repent^jeejhallall likewifeperifb; I will meetc with you , and you fliall know that your finnes are as great as theirs wasjand fo looke upon every finne that God hath punifhed, prefently, and the finne is as great ftill, as ever it was: as for example the finne of lying. K^4tts 5. Ananias and Saphira they lyed, and you fee what a judgement was inflided upon them,be-caufe they had lyed to the holy Ghoft: evena-gainft that light which the holy Ghoft had revealed unto them, and yet you muft know that a lye is not the finne of the holy Ghoft • for any regenerate man, that is in the covenant, may through

infir-

Pauls Corfterfion.

271

infirmitie fpeakc an untruth, and yet not finne the finne againft the holy Ghoft 5 but I fay, the finne of lying is now as great as ever it was, and he that infli&ed that judgement upon them, may infli^ the like upon thee: yet you muft know that this finne is not greater then other finnes 5 but becaufe men might take heeed of this finne for the time to come, he made them examples. Againe in Levit. 10. i,2 5 3.they that offered ftrange fire in the time of the law they were ftrucken with death, not that this was a greater finne then any now, but to teach men reverently to draw neere unto God$ when we have to doe with any of the ordinances of God to ufe them reverently, and to come with i'everent hearts unto them. Againe, let us con-fider what judgements have befalne lyers, and theeves, and prophaners of the Sabbath, and drunkards, and luxurious perfons, and cozeners, andgamefters, that if wee becthelike, the fame judgements may befall us, as hath befalne them • let us fet thefe as examples,to take heed ofthe like finnes 5 as the Apoftle faith, 1 Cor. 10. *rl Thefe things fell upontbem for our example* fyc. That wee Jhouldnotluft as fome of them lulled, (jrc Now if finne bee as dangerous unto thefoule as ever it was, it fliould teach us to take heed of committing the leaft evill: And that I may the better pre-vailewich you jo forfake finne. corfider thefe motives.

The firft motive to move you to forfake finne, is this, becaufe fiane will make you afliamedji^w.

O

o 2

6.21.

„.

Levit. io.i,2,

1 Cor. xo. u.

Rom.^.xi, Sinne maketh afhamed.

Icrc. 2. i$*

2 Motive*

Heb. xi.5.

Pauls Connerfion.

I. Reafon.

Revel, j. xp.

Pet. 1.4.

6.11. What fruit bad you then in th$ft things where. of you are now ajhamed: what will it availe you to doe that thing, that afterwards will (hame you ? for though the roote of every finne feeme to bee fweet, yet the fruit of it is bitter, that is, both (hame, and forrow,and death :and againe, on the other fide, though the roote of every aft of god-linefTe be a little hard, and bitter to the flefo, yet the fruit of it, is, honour and glory : And therefore the Prophet faith, Iere. 2.19. that tofinneagaiaft God, is an evill thing and bitter % how fweet foever it may feeme unco you .• let this therefore move you to hate finne, becaufeit will make you a-(hamed.

The fecond motive, to move you to forfake fin, is this, becaufe if you finne, God will beate you : though ele&ion be fure, yet you fhall not efcape correction, which (hall be more bitter unto you, then the tweeted finne, Heb. 12. 6. Heefcourgeth every fonne whomheereceiveth: if thou bee Gods fonne.thou muft make account to feele Gods rod. The Lord corredeth his children, when they finne, for thefe two reafons.

Thefirftreafonis, becaufe finne is finne with God, in whomfoever it is, and he will be fure to fcourgehim in whom it is 5 ifthourunneouthee will fetch thee in, with his crooke^and the fweeter the finne was, the bitter will the fcourging bee. Rev. 3. 19. Whom 1love I rebuke and'chaften . that is, I will doe ic without exception of perfons. 2 Pet. 1. 4. ludgement muft begin at the houfe of God.

Prov.

Pauls ConVerfion,

Prov. 1 1. 31. Behold the righteous flail be reccmfen-fed, or rewarded in this life, how much more the firmer $ if a holy man finne hee (hall bee affli&ed, then much more a wicked man. And againe, hee that foweth iniquity, flail reape affliction: hee that finneth, muft exped the rodde, and it muft needs be fo, becaufe Gods children draw the neereft unto him,and he hath faid, that hee will bee fan ftificd of thefethat draw neere unto him, Levit. 10. 3. therefore for the keeping of them cleane, they muft be fcowred 5 when they grow fouleand rufty; they muft bee caft into the furnace, when they gather drofle.

The fecond reafonis, becaufe his children are the Temples of the holy Ghoft, wherein God delights to dwell 5 and therefore he will not fuffer a-ny uncleanenefle to abide in them long, but will quickely fweepeitout, with the becfome ofaffli-<ftion, as in Revel. 2 . y. Remember therefore from whence thou art falne, and repent, and doe thy firft workes 9 or elfe I will come unto thee quickely.

I, but I feele nothing for the prefenr.

I anfwer $ yet after,though not now,thou (halt furely feele it, and in that thing that thou loveft moft, which of all other, thou wouldeft not bee croft in, as David in his ^dbfolon, and CHofes in his going into Canaan: for that is Gods manner; if Ifrael loath Manna, God will make it to come out at their noftrils. And fo thou (halt furely feele thy finne, what ever it be, in the end: for as in the mifdemeanor of youth,we fow the feeds of after-

Oo 3 difeafes

275

Pro. 1 i.j !•

Lcvit, 10. $.

2 .Reafon.

Revel. 2.5. Anfw*

Pauls CoMper/io*.

a. Ob')ett.

Anfi*. z Cor. io.

ii.

3. Objeft.

*Anfw.

difeafes,though not prefently felt. So godly men in their runnings our, fow the feeds of after-affli-<&ions, though for a while that harveft appcareth not above ground: fee it in David, in Salomon, in o</i, mrzziab, whether all they fmarted not for it in the end 5 and the longer it is dcferred,the more will come together: as thofe that are ficke feldome, are ficke topurpofe when it commeth, becaufe many humors lye heaped together, and lye infenfiblea while, and then breakeforth at once; fo when thou haft heaped a great many of finnes together,the judgements of God will break out to purpofe againft thee, fothat thou (halt feele the weight of them all.

I, but I am healthfull, and rich,and ftrongjand mce thinkes,affli<3ions are not neere me.

This isanfwcred in 2. Corinth. 10.12.faith the Apoftle, Wee arc not of the number of them, that compare tbemfelves withthemfelves, and commend themfelves 5 for they that doe thus are unwife: for as the hiding of the Sunne, brings darkeoeffe in a moment,fo in an inftant,God can turne all up-fide downe,and will doe it on a hidden, when you thinke your felves fafeft.

I will commit it but once, if I might but commit it but once, I could defireto commit it no more.

Remember, David numbred the people but once, and committed adultery but once, Sichem and Dinah committed fornication but once, Am mon committed adultery but once, Renben went up

to

Pauls CottVerJiott.

27 ?

Num. 25.j.

to his fathers bed but once, £*»/ offered facrifice againft the Commandement of God but once, (JMefes feared but once at the waters of ftrife. Io-fiah difobeyed God, in going to warre without a warrant but once^-Mi^ and Abihu offered ftrange fire but once: thofetwo thoufand three hundred which wereflaine for committing fornication, the fame day they were deftroyed; (it is likely therefore they did it but once) yet upon them and upon all thefe, the Iudgements of God were very heavy, for once falling; therefore finne not once.

I, but I am a regenerate man, and in the ftate 4. oUett. of grace $ and therefore God will deale renderly i with me.

So, firft, were moft of thefe named before, yet j An r God fpared them not: fecondly, againe thou (halt j the rather be (harplier dealt withall, becaufe one j that draweth necre unto him in profeffion, muft be more cleane then others: thirdly, lob was in the ftate of grace, yet quickly mooved, for hee knew he could notefcape, as it is in lob 31.2. to the 23. vcrfe y in which hee concludes, that the wrath of God was a terror to him, and by reafon of his Highneffe, hee could not indure: foalfoin i* Pet. 1. 17. though hee bee 4 Father, yet without refyttts heejudgeth oilmen, therefore thinke not to efcape 5 if thou finne, becaufe thou art a fonne, but rather expert to be beaten the more.

But I may recover by repentance.

I anfwcr, It is more then thou knoweft,and that for this reafon, becaufe repentance is Gods gift,e-

_,_ ■ very

1 Pet. 1.17,

Anfw.

6. ObjeEl. Anfrver.

Heb.i*. ap.

i Pet. 1.17,

lob j 4. IS.

Pauls ConVerfio*.

very time when it is renewed* if it bethen his gift, and in his power, then it is not thine, nor in thy power to repent: in loh. 3.8. the wind bleweth where it lifteth 5 and it is certaine, when wee have once paft Umites modeflU, wee are in prtcipitio : wee cannot ftay our felves till wee come unto the bottome of the hill,except God ftayes us: David and Salomon, thought they could have gone fo farre,that they might have reclaymed themfelves, but they were deceived 5 if thou cannot keepe thy foule pure before thou haft committed finne, how wilt thou doe to caft it out, when it is once in i e-very finne hardneth the heart, andweakeneth the ftrength of the inward man.

But many have efcaped punifhment j and fo (hall I.

1 anfwer, never any efcaped, but they had it either inward or outward, fooner or later, though they have beene Godsdeareft children: Heb. ia. 29. tvenourGtduaconfumingfire^ that is,heeis zealous of his glory, toburne up and purge out by affli&ions, the corruptions of his children: and in 1 Pet.1 . 17. every one to whom he is a Father, (hall be judged, that is,affli&ed without refpe& of perfons, according unto their workes: (o lob 34. ii. hee rewards men according to their workes: only this muftbe added, the more we judge our felves, and the deeper wee goe in humiliation, the j lefler God will afflift us. D^v^humbled himfclfe j fo farre that God fent him word, that all his fins were pardoned. Yet what mcafure of afflidion

David

Pauls Corrterfion.

*17

David did neede, that his heart might bee more broken, that he fliall have $ and every one elfe that belongs unto God : fo Ahabs fained humiliation did deferre,and leffeohis punifliment j I fay, leflen it onely, for notwithftanding he was (bine. Eze-chub tafted offome cffii&ions, yet becaufe hee humbled himfelfe, agreatlhowre of Gods vengeance fell not upon him* humiliation is a meanes to break the fliower, and ftill the winde,and calme the waves of the wrath of God.

The third motive to move you to hate finne, is thisj becaufefinne will take away your excellency* even as a ftarre that falleth to the earth loofeth his brightneffe, fo when one that hath beene for-ward in religion, falleth to earthly and carnall delights, then all his beauty,dignity, and excellency vaniflieth: Gen. 49.4. it is Ucobs laft fpeech unto Ruben, Thou hafl lott tbj excellency 9 thou Art become as weakeas water,becitite he had defiled his fathers bed: nothing will take away a mans excellency but finne 5 affli&ions, difgrace, inprifonment, or the like doe not hurt a man • nay he may (hine the more for thefe: as the torch apeareth the brigh-tcr,the darker the night is: fo if a Chriftian keepes his uprightneffe he will (hine ftill bright, let men doe or fay what they can 5 but it is finne that ble-miflieth, and taketh away our dignity, and excellency 5 when a man keepes his uprighneffe, hee walkes in his ftrengtb, but when he defcends uuto any vanity,or follyjit is his impotency and weake-neffe: therefore if you would not loofe your ex-P p cellency

3. Motive*

Gen. 4$. 4.

*

4. Moth*.

^Motive,.

Pfal.i8.2j,2 4

Pauls Cotftcrfion.

cellency, you muft loofe your finnes.

The fourth Motive to move you to hate finne, isthis,becaufe the leaft finne violateth the peace of confcience, which is as tender as the apple of the eye; and you know the leaft mote that is,trou-bles it: finne will fret and grieve the confcience, it will inrage and difquiet it: if a good confcience beacontinuallfeaft, what a lofTeisittowantitin time of health 5 but in time of ficknefle and affli-dions how bitter will it bee to want it i If a man admits but of the leaft cvill thing, though but an occafion of evill, relutffte Confcientia, that is, againft his confcience,itdoth not oncly take away a mans peace,but it galleth and vexeth him exceedingly: for finnes in a mans confcience are like thornes in a mans feet, though all were pluckt out but one, yet that one is enough to trouble and grieve him: on the contrary, fee what comfort Paul had from a good confcience when hee was in prifon: and what forrow Adam had in Paradife frosn an evill confcience: lee this raoove you to hate finne.

The fifth Motive to moove you to hate finne, is,becaufe finne will bring upon you all manner of mifericsrall the miferies and affluftions that wee tafte of here, arcmeafured out to u$ for finnes committed $ and on the contrary,all the comforts, peace of confcience, profperity, and inward joy, are all continued to us according unto the pure-neffe of our hearts and wayes: as in Pfal. 18.2$, 24./ was alffi upright ,£aith Da-vid, before him, anil

kept

Pauls ConVerJion.

it 9

kept my felfe from mine iniquitie, therefore hath the Lord recompenfed mee according to my uprightnefft : according to the cleannef[e of my hands in his eyes fight: and then in the % 5,and tt.verfesfroth parts are clearely expreffed,that he wil walke more fro-wardly with you, as you walke more frowardly with him : and againe, as you walke more purely with him, fo hee will fliew himfelfe more gracious and loving unto you: as for example, go tho-row all the Iudges ot Ifrael, and you fliall fee this true • looke to Gedeo^onc fione was the deftrudi-on of him and his houfe: looke to Sampfon, that finne of fornication, brought upon him ftwmc,im-prjfonment, and death.

Againe, goe through all the Kings of Judah, and you (hall fee that they profpered fo long, as they profpered in grace, and when they fell into finoe, then prefently they fell into mifery, looke to David, to Salomon, to Rehoboam, Ahab, to Afa, CWanajfes, &c. Againe, looke amongft the Corinthians, fome were ficke, andweake, amongft them for not receiving the Sacrment worthily, foall fickneffes in body, breaches in eftate,ill han-fels in bufinefles, troubles from enemies, griefes from wives, children, and friends, they all even now in our daies proceed from the finnes, which you have committed. Againe, as I faid, all the profperity, whether it bee outward in riches, or honour, or wife, or children, or friends 5 or inward, the faving graces of the fpirit, they all proceed from your uprightnefle of heart. And needs

6. Motive.

Job 31.2.

Pauls Cotnerfton.

-

it truft be fo, becaufeif God be the Govcrnour of all the world • then it mj(l needs bee bed with them that ferve him beft, and worft wich them that offend him worft : this rule muft bee under-ft )od of the S lints to comfort them, and not of wicked men 5 for they want affl Sions, and enjoy profperitie in Iudgement: but with the godly it is nor fo, therefore they are like to tafte of both in this life, according to their thriving in finne, and going backward in holineffe •> let this moove you to hate finne, that you may efcape thefe mi-ferics.

The fixt Motive, to moove you to hate finne, is, becaufe fiane is a vaine thing, it can yeeld qs no true comfort or content, and this wee may fee in the vanitie and changeablenefle of earthly things, when we make them our onely joy, how fooneare wee deprived of theme' for indeed,what is our portion, or what can yeeld us any found and folid joy and comfort, but God and Chrift t and fo lob reafoneth in lob 3 1.2. what portion Jhall 1 have with God Almighty ? itisnofmall portion, but a great portion to have communion with Him, to bee fure of Him for a refuge in all troubles, a Counfeller in all duties^ a helper in all wants to ftand by us,when all elfe forfake us: hee that kaowcth the fweetconfolations of the fpirit, will account finne and the world but a vaine thing 5 I fay, no man that knowes the fwectnefie there is in the Communion with God, will loofe it for all the pleafures of finne. lob 14, hee (how-

eth

Pauls Coifperfion.

281

eth the vanity of earthly things;fcme conceive the i comforts of the Spirit but a vaine thing, but this is, becaufe they never tailed of the fweetncffc of the Spirit: there is no man but he hath fomerhing chat h«refteth his heart upon,as the Pfalmift faith. Some truB in Princes , fome in riches , others in their friends, but it is God that is the ftrengthand prop of every fandified mans heart, on which every holy man and womanrefteth; now take from any man that which is his prop and ftay,and his heart finketh and dyeth in him like a ftone: fo will the heart of a child of God, when the aflTurance of the favour of God is taken away by fitine: therefore as the favour of God is fweter then life it felfe unto him, (o the very interruption and fufpending of it, is as bitter as death: and therefore in this regard, finne is to be hated.

The feventh Motive, to moove you to hate finne, is, beeaufefinne is reHlejfe , if you doe but truely confider the reftlefnefle of the heart, till it be fan<5lified, it will make you to hate finne: the heart is reftlefle, till it bee fet in a good frame of grace. Sinne is unto the foule, as a difeafe is unto the body ; a man that is bodily ficke will never bee at reft, till hee be well: fo a regenerate man is never at reft till finne be healed in him • wicked-neflc is of a reftlefle nature, according unto that meafure it is found in any, as the Prophet faith, in (/i/^57. 20. 21, where he compares the heart of wicked men unto the raging Sea, that (till is in motion, purging and clcanfingic felfe; foaholy Pp 3 man

7. Afotive.

Siru-citldle.

Ifa. 57.20,11,

■

8. Motive,

Ezra 9.6.

9. Motive,

Pauls Comerfion.

2Sam.x1.758.

man is not at reft, whileft his heart is not clean fed from his fiines: let this therefore moove you to hate finne, becaufe it is reftleflc.

The eighth Motive,to moove you to hate finne, is, becaufe fhne is not acquainted with God, it hath no familiaritie with him, it is not accufto-med to (land, or be in his prcfence 5 it (lands in fuch termes with him , that the (inner dares not looke upon God, or draw neere him Without flume and fearc .• no wicked man dares doe thus, fo long as any uncleanneiTe cleaveth unto him in any degree. But grace breeds an holy acquaintance with God, and doth beget in the heart a kinde of noble friendfhip and familiaricie with God, which will make a holy man to abhorre finne as a bafe thing, which befeemeth not that purcneiTe of that friendfhip which hee hath with Chrift: hence is that fpeech of Ezra, in Ezra 9. 6. 0 my God , iblujh And am ajhamed to lift up my face to thee, my God; for my iniquities are gone, &c> that is, becaufe of my finne, I am afhamed to have any familiaritie with thee.

The ninth motive, to move you to hate finne, is, becaufe if you live in finne God will (hew you no mercy: you (hall find him not as a father, but as a Iudge. The mercy and kindnefieofGodis a great and eflfe&uall motive which God often u-fes in Scripture, to move us from finne 5 thus the Lord dealt with David, in a Sam. 12.7,8. I gave thee thy Matters daughter, and t I made thee King in his fteed,and if this had bcene too little,! could

have

Pauls Cotdperfon.

have done much more, wherefore then haft thou done thus and thus, &c. Againe, in Micah 6.4,5, 6,j. O my people , what have I done unto you, rememberwhat Idid for you, when Ibrought you out of the land of Egypt \ remember what B alack King ofMoab confulted^ and what Balaam thefonne of Beor anfwe* red him, from Sittim unto Gilgall,&c. Againe, in Deut. 32. 6. Doe you thus requitethe Lord, ofoo-lijh people andunwife: is not hee thy father that hath made thee, and fafhioned thee % that hath bought and eflabltfhedthee, &c. Gods dealing with us, being foundly confidered, how often hee hath fp^red us, and borne with us, how much hee hath loved us, and done for us, is enough to brcake the heart of a regenerate man, and make him to hate finne.

The tenth Motive, to move you to hate finne, is, becaufe finne makes you to breake your covenants with God: and therefore the remembrance of our covenants with God, is enough to confound us, and give an edge unto our forrowes for finnes paft, and confirme us in our refoluti-ons exceedingly for the time to come: what (hall wee mocke God, faith the holy Man * will hee hold him guiltleffe that taketh his name in vaine 1 and will hee not furely require our vowes at our hands * Yes, certainely hee will, and that fpec-dily: if wee ufe to breake our covenants often, and begin to forget them, and the Genealogy of them: therefore let this move you to hate finne; that you may keepe your covenants with God,

and

283

6,7-

Deut.ja.6.

I@. Motive*

Pauls ConVer/ton.

aadfoefcapc thofe judgements which otherwife will light upon you.

Te eleventh motive,to move you tcf hate fime, Sin is a thiefe! is, bee a u fey/** * is a thiefe: ic will rob you of your precioufeft [ewell, and bed thing you have in the world, which is your aflurance of eleftion : for what is the reafon that many have fuch heart-qualmes, and pinches, and doubts, andfeares, whether they be God's or no, but becaufe they let fome luft or other enter inro their hearts, which ftirres up the mufty corners of the heart, and /o makes a foule fmell in the foufe, which if they had beene careful 1 before, they might have prevented. Now how great a comfort is it to bee allured, that heeis one of Gods Eled, heethat hath fek knowes what it i* , though hee cannot cxprcflfeits but if you have not fekii, you will not believe it, though you (hould be told ir: to beeaffured of the love of God , and that all the priviledges in Chrift, and that all the promifes in Scripture belong unto a nun \ it is fuch a joy as will raife the heart, bafely toefteeme of all earthly things, and to walke in Paradife as it were, and to rejoyce continually ia the meditation , and aflurance of thofe things, which are appointed unto the Ele& in the Booke of God: befides, not to fcare death, not to be moved with any Tyranny, or evill tidings, but to bee like a fquare ftone that ftands even upon his owne bottome, in whatfoever eftate hee is caft. But all his aflurance, joy, and comfort is loft, if

the

i

Patils Conlperfion.

*8?

the heart bee but impure, and unholy towards God. Wherefore let this moove you to hate finne.

The twelth motive,to move you to hate finne, is, becaufe finne is the greateft tyrant that God hath. The confideration what a tyrant luft is, would make you affraid of finne, if you did but know what vexation it would put you unto : from which tyranny you fliall never bee freed, till you come to give peremptory denials unto it in everything: for when ftrong luftspoffefle your hearts, they lead you about, diftradl you, and weary you. Now what greater enemy can any man have then hee, that drawes away the heart of his fpoufe after him, from her o wne husband i What greater enemy can any chaft woman have, then hee that entifes her to folly, and to make her his whoore: beloved, finne drawes away your hearts and affedtions from God: you are, or you ought to bee Chrifts Spoufe, then thinke with your felves, whether finne be not an enemy both unto Chrift, and unto your felves : It is true, it may bee it will promife you to make fetisfadiion, but performe nothing^for while they are yet living and quicke in us, wee are in this ftraight^either wee refift them>or not refift them : if we refift them, they paine us, and weary us out with imponunitie: but if we refift them not, then we put fewell unto the fire, and fo make it the greater: and when the luft hath gotten more ftrcngth, then it muft have more fatisfadiion, and ___ Qjq when

12. Motive.

i$. Mo.

five.

Pauls ConVerfion.

when that is done, ycc more will be dcfired$as the fire the bigger itgrowes, the more fewell it requires to feed it, and fo there will bee no end; but it will grow in infinitum , and infinitely, till it hath drawne you into perdition: therefore there is no way, but to put ic cleane our,and to quench every fparke y to give no fewell to it at all, nor fo much as to gaze upon unmeeteobje&s, elfeihill you never bee free from the vexation, and tyranny of icbut rather fioke deeper and deeper,iike a man in a q.jicke-fand. Let this moovc you to hate finne.

The thirteenth Motive, to move you to hate finne, is, becaufe finne will makeyouto come weeping home, if ever you come 5 bur if yon do not come home, then, as the Apoftle faith, your damnation Jltepetb not \ the longer you goe,the nee-reryou arc to hell, and further from God, And therefore it is better for you to come weeping at laft, then not at all ;and who went ever out from God, that fomctimes hod injoyed fellowship with him, bur they have come home by the weeping croffe: for in this cafe God commonly drives them home with ftormes, if they bee fuch as belong unto him. Hence the wayes of the Saints are (aid to bee hedged in wichthornes* if they keepe the right way, it islmooth and plaine, but if they fkp<fije, they will meete with thornes that will prickc and gall them : the Scripture is jfuli of examples: in David^n Salomonjx\ Manajfes, 'in Paul, in Piter. Let this moove you to hare fi ine..

The

Pauls ConVerfion.

The fourteenth Motive 3 to move you to hate finne, is, becaufe you can never have any true content, fo long as you lovefinne and live in it: as for example $ Let a man but looke backe unto former times before he wascalled,and fee whether he ever found fo much contentment in any thing, as hee doth now, if his heart be perfeft towards God, when hee walkes more exa&ly with him. Againe, whether it hath not beenc wearifome and reftleffe, to have his heart drawne forth to vanitie, and led up and downe with divers lufts: This was Davids pradice, Iremembredmy forrowingsin the night, and in the times of old,what joy I was wont to finde in thee:every man would live a contented life, and it is wearifome unto nature to live in difcontent 5 now that you may have true content, hate finne.

The fifteenth Motive, to moove you to hate finne, is, becaufe finne will at thelaft, whether you will or no,makeyou to confeffe,and fay, that you have done very foolifhly 5 I fay, never any man committed finne, but it brought him in the end to fay, as David hid ^ in % Sam. 24. 10. / have done very foolifhly : and, to exprefle tbis,that (pecch of Salomon is moft excellent, Ecclef.y. 15. I fetmy ftlfeto know thewickedntffe of folly, and the fooltjhneffe of madneffe 5 as if hee could nor fufficicntly, or eafily exprefie it, that finne will make a man to fee, that there is nothing but folly infinneatlaft: and in 1 Tim. 6. 9. finne is called, fooltjhneffe: hence then, it is extreame folly to Qq 2 com-

287

14. Motive.

15. My

the.

i Sam. 24.10. Eccicf.7. 2 J.

1 Tim.tf.p.

i'S.'Mh

ttve.

Pauls Conyerfion.

commit the leaft finne j it is good tooppofe this conclufionagainftall thereafons of Satan, That wee will not finne, becaufe it will bee our folly ; and if wee cannot anfwer in particulars, let us anfwer him in the generall, that wee will not yeild to any. It may bee, hee will tell you, that you (hall gaine fome profit, or pleafure, or fweet-nefle, or commodity by finning: but if you can bring your hearts, not to beleeve this, you will never doe it 5 and fay, the Scripture telsu^r hat it is extreame folly to doe fo, and wee (hall find it to be fo, therefore we will not:Let this move you to hate finne.

The fixreenth motive, to move you to hate finne, is, becaufe finne will take you away from God, and God from you 5 and therefore that muft needs bee an evill thing, and worthy to bee hated of you, that will deprive you of God • it istheterribleft thing in the world, to have God taken away from a man: that which makes a man to loofe any thing that he loves, is hated of him $ as for example, a man that loves and refpe&s his credit, hee had rather loofe anything then that j it is a great griefe unto him, to be difgraced : to a rich man that loves his riches, it is a griefe to parr with them, and therefore hee doth hate a theife/ fo ir is the flaying of the foule to part with God; a hoty pjan had rather part with wifeand children, riches, plcafures, and iriends,and life it felfe, then part with God; and therefore it is, that in every regenerate man, there is bred by the fpirit a loathing

Pauls Connerfons

thiog of all finne: if you would not then part with God, hate finne 5 God and Mammon cannot abide together no more then light and darke-neffe.

Now if thefe will not move you to hate finne, thenconfider fome motives to move you to hate it in regard of God.

Firftj confider that God doth take notice of all th3t you doe,hee kes into the fecret corners of your hearts, and makes a diligent fearch: I know thy thoughts a farre off, (faith God ) and hee knowes the intent of your hearts. Revel. 3. 8. / know jour workes, and patience, and fo forth, I take notice of them, I knew them before you did a<$ them 5 therefore in every a&ion that thou goeft a-boutjfayjnow God fees me what I am doing, and hee knowes what I intend to doe:it ftands me upon to carry my felfe uprightly in this a<5iion, leaft hee meete with me: for he is a God of pure eyes, and cannot beare with evill in his owne. You know what hee faid unto Nathaniel, lohn 1. 48. / knew thee, before 1ptwthee: that is, thoumarvai-kft how I came to know thee,but marvell not for I did notonely know thee, but I alfo know thy heart 5 therefore confider this,that God fees you, and takes notice of your actions and thoughts. A-gaine, confider that fo much finne, fo much feed, and the more feed, the greater harveft ; the more finne, the more punifhment: therefore labour to hate finne.

Secondly ^ confider that when God doth ftrike _ <1<L3 fot

1. Motive.

Revel.j.S,

1 lob, 48.

Revel. i. io.

I*

Motive,

Pauls ConVerfion.

for finne, his wrath is exceeding bitter and terrible : for if it were not for the wrath of God that folio weth finne, afflictions would not bee fo bitter .-and therefore the Lord faith unto the Church. Rev.2 .to, Feare none ofthofe things which thou [halt fuffemhzt is,feare them not,for that which makes them terrible , fhall not be mingled with them, j which is my wrath: for it is not afflictions that i are bitter, but fianein the afflictions that makes | them bitter, therefore let this make you to hate j finne, that you may efcape the wrath, and ven-jgeanceof God.

Thirdly, confider that the longer God ftayes from afflicting of finners ; the greater and terri-bler (hall the ftroke be when it comes, and therefore it were better for thee, that haft no intereft inChrift, that hee would ftrike prefently, then deferre it longer, that fo thy puniftiment may bee the leffer: in x^imos 5. faith God, / will ftrike at once, and I will net fit ike the fecond time, that is, when I doc ftrike I will ftrike fo that I (hall not need to ftrike the fecond time, and thus the Lord faid unto Eli: in 1 Sam. 3. verf, 12. When I begin I will make an end, and this is thegreateft puniftiment that the Lord caninflifi againft any finner 5 it is as if he fhould have faid, I will not begin to afflift them and then ceafe, and give them fpaceof repentance, but I will make an end,that is,I will doe it in a moment, on a fud-den 5 I will but make one worke of it, I will begin, and I will finiih it in an inftant, and this wee

fee

Pauls Conlperfion.

fee the Lord did upon Hophni and Phineas: therefore let thismoove you to hate finne. Thus much for this point.

K^tndheefaid, Arife, andgoe into the Citie, and itjballbee told thee, what thouflwlt doe.

The point is this, that Chrift is exceeding merciful], and exceeding ready to fpeake mercy unto thofe that are truly humbled.

I gather it thus, Paul was here ftrucken downe with an apprehenfijn of finne, and being thus exceedingly humbled in the fight of his finnes, Chrift meets him upon the plyablenefle of his will, jvith a word of comfort, {Arife) : this word is full of comfort, for it is as if hee (hould have faid, Paul bee not too much dejeft and caft downe at the apprehenfion of thy finnes, as if there were not aboundant mercie in mec to pardon it, but arife, that is, goe,and I will (hew thee whatthou (halt doe,to fave thineowne foule. and ic (hall be told thee, what thou (halt doe for mee, but feare not, bee of good comfort: now that Chrift is full of mercy , wee will prooveit by Scripture, cfrLatth. i i.iSXome unto mee all that are weary and heavy laden } and I mil eafeyou: in thefe words, there are three things. Firft, the conditions of the perfons that muft come, andtho-feare fuch as are weary and heavy laden. The fecond thing is the qualification of the perfons that are truly weary, and heavy hden : fir ft, they muft be meeke: fecondly, thty muft be lowly : the third thing is, the pauerne or teacher of them, and that

is

Z$>1

Dotlrine.

Pauls Coitoerfion.

I.

is Chrift 5 the beft, the holieft, and wifeft Teacher in the world: learne of Mee, 1 am ready to teach all, and to upbraid no man: and then in the Iaft place, the thing that they mud doejthey muft take Chrifts yoke, and fo they (hall be rid of their burthen 5 the fumme of it is this, if you bee weary and heavy laden with your finnes, and have a defiretobceafed, it is no more, but come unto Chrift, and hee will cafe you: that is, if you be heavy laden with finne, Chrift is ready to take off your burthen, and to put upon them the eafie yoke of obedience and holinefle. Againe, in Eft. 57. / dwell in the high and migbtie place, with him alfo , that is of a contrite and broken Jpirit, that is, there is but two places that God delights to dwell in, the one is in heaven, and the other place is,in a humbled heart: now furely,hee will not dwell there where he loves not: for to dwell notes a fpeciall prefeoce with them, that is, hee will not onely dwell in the heart, but hee will make his pretence to comfort the heart. and a-gaine, in Efa. 66. I will bee neere unto them that are bumble, and that tremble at mj words 5 that is,I will take a fpeciall care of them that are humble: this readineffe of Chrift to receive finners, is excellently fet forth in the parable of the Prodigall: How readily did the father receive a rebellious childe -, even fo ready, and much more ready is Chrift to receive finners that are humbled : an example we have in David, how ready was God to pardon Davids great finne, when he had humbled

himfelfej

Pauls Cortoerfion.

himfelfe j and the fame we fee in Peter > and fo here in Pdul.The reafons of this point arc thefe.

The firft reafon is, becaufe mercy pleafeth him, as it is in Micha.-l will pardon your tranfgreffions, becaufe nacrcy pleafeth mec,that is,he delights to (hew mercy to finners,and what man will not willingly doe any thing that pleafeth him.

The fecond reafon, becaufe mercy is naturall unto God, that is, it is his nature, for although mercy be a qualitie in us, yet it is a nature in God, and what man will not willingly doe any thing that is agreeable unto his nature. The 3 d . reafon ts,becaufe God is rich in mercy $ a man that is rich, he will not refpeft the giving of a fmall gift •> but he will give liberally & bountifully ,and it is for his credit to doe thus: now if it bee thus with men, then how much more with God, becaufe he is the Store-houfe,& hath the fountain in himfelf-and therfore it ftands with his honor to give liberally, to be rich in mercy to his children. The fourth reafon is, becaufe God is our Father, and you know a ftther hath a tender affe&ion over his children, and if it be thus with men, then it is much more with God towards his children 5 thou needftnot ro fears the mMog of hi$ mercy , if thou be -one of Gods children.

The consideration of this, that God is exceeding merciful!, (hould draw us clofe unto God, chatis,is God merciful!, then lee us run unto him 5 this hoping of mercy, fhould winneus to come unto himjfor what is that which makes a Tray tor,

Rr or

*P3

I. Reafett,

i.Reafo

on*

3. Reafon.

4. Reap

on,

l.Vfe.

Objett.

Anfw.

2. Vft.

i, Bel

Pauls Conyerjion.

or a Malefador after Hue and cry, to come in and lay downc the armes of Rebellion, but the Pro-clamation of mercy < and in hope of this he comes in 5 Therefore when you heare that Chrift is exceeding mercifull, then come in: only lay downe the armes of rebellion, and you fhall finde mercy.

objetl. Oh but faith fomc, I would willingly come unto Chrift, but alas, my finnes are fo many, and fo great, that I feare Chrift will not receive mee.

Anfo. To this I anfwer; what if thy finnes be exceeding great and many, yet they are not Infi-j nice, that is, they doe not exceed the price payed for them. But God is Infinite in mercy,and therefore exceeds all thy finnes. Againe,confider the a-biiitie and power oi God, hee is able to make thee cleane,and purge thee from all iniquities and there-fore feare not the greatnefle of thy finnes.-onely labour to find the condition, faith, in thee: and then come and take of Chrift freely.

Secondly, if God be exceeding mercifull, then let men take heed, that they wrong not them-felves in regard of falvation by the negled of thofe meanes,whereby grace is got:that is,let men be humble, and then kt them know, that Chrift is mercifull: And that you may not put ofFrepen-tance, and the getting of grace, confider thefe particulars.

The firft thing is this, take the time and oppor-tunirie when grace is offered y that is, it will bee good for you to (hike while the Iron is hotc, I and j

,

Pauls ConVerfion.

andgrinde while the windeblowcs, and faile when there is a faire gale 5 fo it is good to follow the fpirit in its motion: for.as there is a rime when the fpirit is offered, fo there is a time when the fpirit may bee got, and therefore it is, that this time is fo infilled upon fo often in Hebrews 3. To ddj if jet mil heart his veice, &c. that is, there is a time when God wil not be found of us,though wee would give a world to have but one motion of the fpirit againe, one moment of repentance, one offer of grace, but you (hall not: well then, now you have the time and oportunitie, that is, the day of falvation 5 I offer you Chrift and fal-vation, and you may have him if you will but receive him, that is, if you will but fufFerhimto rule in your hearts, if you will but acknowledge him to bee your Lord and King; you (hall have him whatfoever thou art, or haft becne for the time paft} onely if you will be a new man for the time to come: but if you will not receive Chrift now,but refufe him,there (hall a time come,when thou wouldeft receive him, but then thou (halt not. Remember the five foolifh Virgins, iM*tth. 25. They were fhut out of the marriage chamber, and fo maiftthou, if thou now refufe him.

Secondly, confider that repentance is not in thine ownc power, that is, it is a turning of the heart and cafting of a man into a new mould, the fetting of the heart in a right way, and withall know, that there is a falfe repentance: Cain, and Eftu, and ludts repented, as well as Pad and Peter

R r 2 and

195

». Heifd

z^6

Pauls Cotfperjion.

and David, but the one proceeded from the Spirited the other from the fkfh: it rauft bee found repentance, if it bee acceptable: now this no man can doe of his owne power or ftrcngth, /except there bee a fupernaturall workc of grace in the foule. There are two caufes why God dochafflid his children 5 Firft, Gadaffli<93 his children, be-caufe of fome fcandall, I fpeake now of Gods children,and thus David was affiled, becaufe he gave a juftoccafion of fcandall in the matter of Vrtah^ therefore God affiles him: Secondly, to weane them from the world,becaufe God knowcs till they bee humble, and bafely efteeme of them-felves, and the world, they will not prize Chrift, or grace 5 but when they are throughly humbled then they will come in and take Chrift j and therefore it is, that wee preach Chrift generally unto all, that whofoever will come and take him, may have him: and therefore this is the queftion that wee move and propound unto all men, whether they will receive Chrift,that is, whether they will take him above all things for better or worfe, to be their Lord, Maftcr, and King: if they will thus receive him, they (hall have him: it is no matter, as I faid, whatamanis, or what a man was, onely if he will be another man for the time to come 5 and therefore it is f&lfe preaching,to fay, they muft come thus and thus , as if Chrift were purchaft with ot&r owne gift, but we preach Chrift freely, without any condition, without any exceptions of perfons, Whofoever will lee

him

Pauls ConVerfion*

197

him come and take of the Water of life freely, as in Rtvei.zz. And that Chrift is thus ready to receive hutnbkd finners, you may fee in his readi* nefle to receive all manner of people, whileft hee was on the earth , with feverall dUeafes: he put none away that came unto him. Againe,coBfider that if Chrift fhould not bee mercihill, then the end of his Redemption (hould be loft: for wherefore came he but to £hevv mercy unto finners < A-gaine, confider how ready he is to receive finners, from the mouth of his Minifters, 2 Cmntb.f.io. Now then we Arc Embajfkdorsfor ChriH \ as though God did befeech you by us 9 wee pray you in Chrijls fiead, beeyee reconciled to God: that is, wee ufe all theperfwafions, and motives that we can . we exhort, rebuke, inftruft you, and all to this end to make you willing to receive Chrift j nay wee doe aot onely befeech you, but with thofe in the Gof-pel wee compell you to come in, that is, wee per-fwade you often againft your wik, to receive Chrift. Now the things that keepc men from Chrift is this; they fay, that they are not fit to come to Chrift, and therefore they will not come: but men are deceived, for there is no other fitting condition required of us by God$onely be- j leeve, aad you ftull be faved, that is, if you have j but a defire to come to Chrift, you may have ■ him: as for example, if there (hould be a generall proclamation made by the King, for all offenders let their crimes bee what they will ^ that whofoe- j ver will come in, and lay downe his armes of vc~

R r j bellion

Panls Con^erfion.

bellion and acknowledge him to bee Supreme, (hall have pardon $ ic may bee there is fome offenders that have greater crimes then others, and o-thers lefle, whatfoever difference there be, it matters not if they will but come in, they (hall have pardon: fo I fay unto you, if you will come in, it matters not what your finnes were, or arc $ Chrift here hath made a generall proclamation, that whofoever will come in, (hall have mercy i therefore feare not what your fianes bee, onely gee a wiling heart to part with (inne, and cleave faft unto Chrift, and Chrift will not forfake you. In the time of the law every feventh yeare, there was a Iubilee, wherein every fervant was made free from his Matter; but if any refufed then, then he was to be bored thorow the eares, and to ferve his Mafter for ever: beloved, now is the yeare of Iubilee, you may now bee free men in Chrift, if you will but receive Chrift 5 but if you will not then you (hall bee markt for the divell, and ferve him for ever: therefore, as Vyrrhtu faid unto his fervants, he that will freely goe with me unto the battel!, let him come 5 fo I fay unto you, if you will freely come in unto Chrift, come, and Chrift will receive you 5 but if you will not, Chrift will not have you to goe with him, that is, you (hall not: but this you will not doe till you be humbled 5 and therefore labour to get humiliation, and then whatfoever your finnes are, you (hall be faved, if you will but receive Chrift. Therefore examine your felves in what a frame your hearts

(land

Pauls Conner/ion.

(land in: if fo bee you finde that your hearts are hardncd (as the Apoftle faith) that is,fuch as cannot repent, it will bee a difficult thing for you to receive Chrift 5 that is, if you have put the fpi-rit by his proper worke, and have hardnedyour hearts from bis feare, it will be a heard matteribr you to get the fpirit of repentance 5 the Apoftle cals men in this eftate, like Trees twice plucit up tj the rootes , lude verfe 1 a. that is, it will bee a hard matter to make them to grow againe, and be fruitfull: but if you be thorow-ly humbled, Chrift is exceeding mercifull and ready to receive you unto favour.

Imprimatur, Rob. duftine. luly 30, 163 3

FINIS,

SINNES OVERTHROW-

A GODLY AND

LEARNED TREATISE

MO %TlF°ICJtIO ^(j

Where in Is excellently handled; Firft, the gcncrall

Do&rineof Mortification:

fFoRNI CATION.

^ . . , „ . Uncleannesse.

c^W/fc#^i^^ EviI1CoNCUplscENCE-

howtoMorttfie |Inordinate Affection.

^AndCoVETOUSNFSSE.

All being the fubftance of feverall Sermons upon

C o l o s. 3. 5.

UHortife therefore jour ^Members, &c.

De liverbd

By that late fatthfull Prcachcr^nd worthte Inflrument of Gods

gloric, J 9 h n v ? r e s t o n, D r . in Divinitic, Chaplin

in Ordinaric to his Majcftic, Maftcr of EvMnucU

Colledge in Cambridge , and fomctimes Preacher of Lincolm-lnne.

The third Edition , corrected and enlarged.

London,

Imprinted by Felix Kingflon for Andrew C ro9 h* ai ^

are to bee (old by Daniell Frere, athisShoppe

THE CONTENTS.

FirftjIntheTreatifeof Mortification,

DOCTRINE I,

THe height of Glory which we expeSi by Chrifl, Jhould aufe every man to mortijie finne 9 page 3,

DOCT. II, The frame of our hearts 6ught tofuitewith thofe conditions that we receive by our union with Cbrift, p. 4.

Explication, Mortification is a turningofthe heart from fin to grace, ibid. ^Mortification called a turning of the hearr, becaufetke heart by nature is backward and averfifrom God. p. 5. Sinnefeemingly mortified 5

X. When the occafionii removed, p. 6.

2. When it is not violent *nd ragingjoutquiet, p. 7.

3. When it is but removed from one fin to another, ibid.

4. When the Confidence is affrighted with the judge-

ments of God. p. 8.

5. When the firtngth of nature is f^ent. ibid.

6. BewgteHraimdfromfii^ne by goodeducation, p.p.

USE I. To examine by theferutesfinnes M^rti^cation. ibid.

(Mortified luUs howne ,

X. By a dcepe humiliation of the Sonic y page 1 o.

2. By the general/tie of it, ibid.

3. By the meafure of Grace, anfivering the mcdfureof corruption^ page n.

4. By the continuance of them. p. 12. «fl 2 Motives

The Contents.

-

^Motives to Mortification:

i. There innopleafureinfinne. Px 3«

Pleafire in ftnne is no truejolidpleafure, but a Jicke plea-fore, p. 14.

2. The fitisfjingof/uft is anendleffe mrke, ibid.

3. Thegreatdanger offinne. P**5»

4. The deceit of finnc. p. 16. Sinne deceives foure wayes:

1. By blindingthe understanding* V %1 7'

2. Bj making largepromifes. ibid.

3 . Bypromifing departure at ourpleafure. ibid.

4. By making ajhotp offriend/hip. p. 18.

5. The rebellion it occafions in us again ft God^ ib. tf. Thejlaverie it brings us unto Satan, p. I?. USE II. 7V inftruft us that in every regenerate man there is a free-mil to doe good. p. 2 Or

The power of a regenerate man confifts,

1. In performing any dutie God commands\ according to the proportion of grace be hath received, p. 21.

2, In refilling any temptation according to the fame meafure of grace. ibid.

OBJECT.

In the regenerate jtheflejh fajletb againft the (pirit^•xbid.

A NSW.

Corrupicn reignesnot, though it may take pojpfiion in the

heart of a Regenerate man ± it exceeds not the meafore of

Grace. ibid.

USE III.

To exhort us to abftainefrom thtfime of the hearty as mil

asfmne in the outward anions. p. 2 2

OBJECT.

The Contents.

ibid, p. 30

OBJECT.

%MenJhaH be judged by their works^ net by the thoughts of their hearts. P« 2 S-

ANSW. GodwiR judge the thoughts of the heart, at the caufe . the atfions 3 or workes, as the effetts. ibid.

USE IV. ToUachuithatnomanis fo holy, but he needs mortification. 24 The meanes how to come by {Mortification, are I. Outward.

1. ^Moderation in lawful/ things. The danger ofexcejje in lawfull things.

2. Fowes and Promifes. ThelawfulneJJeofFowts, and how they are to be e-

fteemedof. ibid.

3. Theavoydingofalloccafionstofmne. p. 31

OBJEECT. Vrofefforsbeing fir onginfaith, need not avoyd occafions of finnc* p. 31

ANSW. Opinion offtrength in faith is awtaknejfe in men, for the morefeare, the morefirengtb\ befides, habiimll grace is but a creature, and therefore not to be relyed on. p, 3 2 4, The lawfull exercife of Faffing and Prayer, ibid. II. Inward.

1. To get a willing htart. p. 24

1. To take Raines about it. p. 26

Two errors about ^Mortification:

x. That allfinnes have alike proportion of labour to m$r~

tifiethem. p. 27

A 2. That

The Contents.

2. That mortification is not a continued worke. p. 2 8 Thefruitles pains ofPapifis in affiifting their bodies,&c.\b.

3. The affiance of the Spirit, p. 53 OWtanes to obtaine the Spirit , ar c^

1. To how the Spirit. p. 34

2. Not to reftsly grieve, or quench him. ibid.

v# ?

P* 34-35 3^

W&4/ it is toKgrieve >the Spirit. CquenchJ

3. To ufe prayer. p. 36

4. To wa/ke in the Spirit, p. 37

5. To get a lively faith, p. 38 Justifying faith onely purifieth the heart. ibid. :rt* holyChoH not ejfentially but by a divine power

dwellt thin the heart. P'39

That Utoertifcation goeth before luHifying Faith, is

an err or. p. 40

£. TegetfpirituaDloy. ibid,

7. Togttanhumbleneffeoftninde. p. 42

DOCT. III.

7^4/ all earthly members art to be mortified. p. 4 3

Members arefinfull i exorbitant afftftiom of the [0ulc,for

theft reafons .• becaufi^>

1. They fitt up the heart. p. 44

2. They proceed from the unregenerateparu p. 4 j

3. They arc weapons of unrigbtcoufneffe. ibid.

4. T&y *r* if*rt 00/tf *£* £**;?, as any member to the

body. ibid.

Inordinate lull meant by earthly members. p. 46

Wfci/ // £ /# £t earthly-minded. ibid.

By the power of nature a man may conceive offpirituall

things, and yet be earthly-minded:

The Contents.

x. 2{otfpiritua/ly* ibid.

2. 'Hotfrom an heart illightmd by the Spirit, p. 47

3. By the knowledge of his undemanding, ibid. A man may come to knowfpirituaU things ,& not be renued.

1. By feeing a vertue in heavenly things excelling all 0-ther things. ibid,

2. By being of a noble fpirit. ibid.

3. By feeingholinejfe in the children ofGod. p. 48

4. By feeingthe attributes of God. ibid.

5. Byfeelingthefweetnejpofthepromifes. ibid,

6. By beleeving the refunction to life. ibid. The order of the faculties ofthefbule* p. 4? Whether Nature can maim unto true knowledge. ibid. \*A naturaS man may know JpirituaU things, in their fub-

Jlance, not as a rule of his life. p.5 o

fleavenly-mindednejfe is the workeofa new life in a man,ib. Heavenly- mindednefji admits increafe in knowledge^ p. 53 The VnderUanding the feat of heavenly-mindednejfe. p. 5 4 Kjin enlightncdvnderftanding communicates it felfe to the refi of the faculties 1

1. By taking away the lets unto good y p. 5 5

2. By with/landing the motions of inordinate pafionsjb*

3. By laying of en the vileneffe of inordinate affe8ions,ib.

4. By ruling and guiding them, p. 5 6

USE I. To reprove fuch a*favour earth ly-mindedneffi, pr inordi*

nate ajfeftions, ibid.

Reafons againU earthly-mhdtdneffe^ ar<u>

I. Inrefpedofmen:

1. /* takes away the excellency of the mature y p. 5 7

2. Itwoundsthefouk^ p. 58

The Contents,

II. Inrefpe&ofGod: U fcts upfpiriiua/i idolatry in the heart, p. 5$

III. In rcfpc<ft of ProfcfTors : // is uvbefeming them, and makes them like Swine, p, 60 Great dff.rence bettveene the back-fliding of the Saint s^and

of the wicked^ p. 62

Back-ft ding in the Saints is can fed,

1. By bollow-beartedneffe, ibid.

2. By evill example of men. ibid.

3. By rcmovahfrom under apowrfa/lminifieric, p.63 \^4 threefold caveat to the Saints, p« 6 3 Divers objections ofeartbly-windednejftanfwered:

OBJECT. 1. Earthly things areprefent. p. 64

ANSW, Heavenly things pre fern, as joy in the hoi) Ghofl^c.areto he preferred before earthly things, ibid.

Difference betweene nature andfenfe, ibid.

OBJECT. 2. Earthly things arefenfibly felt, p, 65

ANSW, UWen are deceived h for the greater thefacultie, the greater thefenfe, ibid.

A threefold difference betweene the fuperiour and inferiour faculties, ibid.

OBJECT. 3. Eanhly things make us to be well thought of. p. 6j

ANSW.

Agood opinion must not be regarded in any thing thatjhall

occafwnfwne, p. 68

k^ remedy against opinion,is a found knowledge in the word

The Contenrs.

OBIECT. 4.

Earthly things [heme ofgrta t worth unto us, p. 70

ANSW. They mil not doefo, if compared tofpirituall things, ibid, KjSllmem comforts (landin Gods face, p. 71

USE II. To exhort men to leave their earthly-mindedneffe, p, 7 2 ^Motives to mortifit our earthly members:

1. T he deviH en/hares us by them. p. 73

2. They bind us fa si from God to the Devi/1, p. 74 tjtteanes to obtaine the loathing of earthly things •

1. Sound humiliation, p. 7 5

Threefalfegrounds thereof ibid,

2. The royaltie ofJpiritualt things, V*l&

3. Aconftant and diligent watch over thebcart. ibid. tJMeanes to get heavenly-mindedneffe :

1. Faith. p, 77

K^d twofoldfhare of the world, ibid.

2. Humilitie, p. 7 8

3. A judgement rightly informed. p # 7P

4. 4j%£/ wtt /£* Att-fujficiency ofGod, p. 80

5. /* remembrance from whence we are fallen, p. 81 ^4 comparifon betweene aJpirituaH and a bodily con-

fumption. p. 82

{Motives to heavenly-mindedneffe .

1. Heavenly things the bell objefi, p. 8 3

2o Nofweetnes in earthly things t \>&^% 5 for z reafons:

1. Becaufe they are mutable, ibid.

2» Becaufe they either belong to perfons that are^>

1 4 Good, belonging to God 5 and therefore cannot

content them,becaufe they draw their afftBions

A 3 from

The Contents,

from God. p. %6

.2. Wicked junto whom they dre notfanftified, ib.

3. 2{gfdvationby earthly things, p. 88 God will have all thefoule^ or none. p. 8p C£r*'tfs two market of a Chriftian. p. p 0

4. Heavenly things art the better fart proved,

U By Scripture. ibid.

A fouref old difference betweene earthly and heavenly things. ibid, 2. Byreafon. p«?°« 91

5. i^B things are at Gods difyofing. p. 9 4, Markes to know whether wee have loft our -earthly

mindedneflfe.

1. By the moderation of our, care and delight in earthly things. pop 6

Signesofthe excejfe of our delight in them, arcj i. Our immoderate defire of getting & keeping them,ib. 2. Our excejfe in ourpleajures and recreations. ibid. Recreation when lawfuS. p. 98

2. By the efteeme we have of heavenly things. ibid.

3. By our Spirituall tajle, whether wee reliijh heavenly or

earthly things beft: as the Word ?reached, p. 1 o o Eloquence no ornament to the Word Preached, p. 1 o 2 The Wordjhould not be mixed with it. ibid.

How Learning and Arts are necejfary to the Preaching of

the Word, p. 104

CWiniBers jhouldnot endevour to fleafe the people with

Eloquence, p-i<>5

4. By our judgement of heavenly things. p. 106 Spirituall knowledge wrought by the Spirit,able to judge of

1. Per fins. P«*°7

The Concents.

Spirituall renovation is difcovered.

i. By the Affettions. p. io8.

2. By the Speeches. p. I op .

3. By the Afttons. p. 112. 5, By our brookingthe word of reproofe. V tll 3*

USE. . To exhort fyirhuall minded men to grow more and more

therein. P« 114.

The if aft finnes to be avoided. ibid.

Secret finnes to be looked into. p. 115. CMotives to grow in heavenly mindednejfe, are

1. Hereby we are able to doe every good worke. ibid.

2. Hereby God is honoured. p# 11 6.

3. Hereby we mayfrevaile with God in prayer, ibid. uffewfaithfullpraters may doe much good. 117.

OfFORNICATION.

DOCTRINE L

ALL meleanneffe is a thing God would have mortified, and quite defiroyed out of the hearts that hee would dweUin. p. 11^.

DOCT. II. Fornication is a finne that muftbi mortified, p, i2o» ThehainoufneflTe of this fin of Fornication appeares,

I. lnthefinfulneffeofit:Yot y

1. It is contrary to Gods Spirit.

2. It makes aftrangenejjc betwixt God and us. 3 • It is a punifhment of Other finnes.

4. It lay es wafte the Confidence, p j. // delights the bodte more than any other fin.

II. In the punifhment of it: For,

> 1. God

121.

ibid.

122.

123. ibid

The Contents

i. God himfelfe takes the punifhment of it into bis own*

baud* p. 124.

2. God referves filthy perfonsfor an heavy judgment.ib.

III. Inthe danger of it. p. 126.

IV. In the deceitfulnefe of it. V12 7* The deceits of the Divell, whereby he inticeth us to

this finne 3 are

1* Hope of repentance, xbid.fVith considerations againfl that deceit, ibid.

2. Frefent impwitie. p. 131.

Conf deration again(I it. 132.

3. Prefentfweetneff'einfmne. 133.

Conf derations againfi it. p. 134.

4. Thefalfnesofcomon opinion andcarnalreafin.p.13 5

5. Hopeoffecre[te. p.i^.

Conf derations againftit. p. 137.

USE I. 7*0 *Ar£0r/ <t# men to clenfe thefilves from this ilthints. 140

USE II. To per [wade all men to mortifiethe inward corruption^ afwell as toabftainefrom the outward attion. P-I43 •

Trials whether this luft be mortified.

1. K^fnuniverfall change. P« I 44»

2. \^£n hate and loathing to thisfinne. ibid.

3. \^4 conf ant keeping our fives from the afting of this

finne. P-*45-

Meanes againft Fornication: 1. For fuch us have heene addtcled to this finne 5 Let them

1. Get an humble heart* P« x 47-

2. Labour to bring their hearts to loveGod^ who hath forgiven fo great a finne. ibid.

The Concents,

2. For thoje thatjlill live infinne \ Let them

1. Labour to get an a (furana of pardon,

2. Endevor to have afenfe and feeling of their fn.lbid.

3. To lay hold on the Promtfts, and apply them. p« 14?.

4. Vfe&bftmenceandfaftwg* p. 150.

5. Refolve again ft it. P«*5*.

6. Proportton the remedie to the difeafe. p. 15 2.

7. Turne their delight to God and heavenly things.ibid.

8. K^iccuHome themselves tofrequent prayer, p.153.

Of U N CLEANNESS E:

DOCTRINE I.

U^cleanneffi is one ofthejinnes that are here to bee mortified, p. 15 6. The hainoufneffe of the fio of uncleanneffe, appeares. 1. Becaufe it makes thefmner herein, a man of death. t. Becaufe it is afmne againft Nature. j. Becaufe it is again [I onesJilfe as felfe-murder* 4, Becaufe God makes it apunifhment of other fins. 157. The deceits of Satan to draw men into thisfinne, are

1. ii+pe of after repentance.

What repentance is. p. 15 8.

2. The deferring ofpunifhment.

3. the common opinion of this fmne. V %1 %9 y

4. The privateneffe andfecrecie thereof.

5. Theprefent delight they finde in it. p. irfi.

OfEvill Concupiscence.

DOCTRINE I.

Fill Concupifcence is a fmne to he mortified. p. 1 6 2. » Reafons thereof are,

The Contents.

1. It mil bring forth aftuaflfinncs* p. 1 63 .

2. // defies a man by hiding finnt in bis htart. ibid.

3. Jt manes a/igood action, ibid,

4. // makes Gods Comandements grievous unto us . I £4.1 Tfo nature of evi/lConceptfcence what. p. 1 6 5. Thefinfu/nejfe of evilt Concupifcence. ibid. r£* operation of evilt Concupiscence in conceiving And

bringing forth finne. p. i6£,

"Evil cocupifcence,both babttual&aclHdljo be mortified.168 All (wis to be abflainedfromjbecaufe God for bids it. p, 170. Adts to mortification arc

1. x^Afcrious meditation upon mens courfes. p. 171.

2. \^s4 fupprcfang and keeping dome of hfl. p*i7*.

3. K^d reftifying of the judgement, ibid.

USE I. To get free from this (trine. p.173-

The math of God on 'the.cnature works terror in the confei-ence. P«J74-

Threefignes of mortifying this ftnnci

j . A generalt reformation in heart and life. p^i 7 5. 2 .A right judgement of (inland a true lotbing tberof.\y6 3. Attuallabstinencefromfinnc. V A 77*

QVEST. Whether a man after true CHortifcation may fall into the fa we finne againt. ibid.

ANSW. He may fill into the aft, but not the love of that finne. ibid. Meancs to the mortification of t his fione, are

1. A labor for an affurance of par don for our fins. 178.

2. AbUinencefrom aHoccafionof finne. p*i 80.

3. A delight in grace and bohnejp. p. 181. 4 r Fervent and hear tie praUr. ibid.

The Contents.

Of inordinate Affection. DOCTRINE L

ALL immoderate Affcttions mufi be mortifed. p. 18 5. What Affc & ions are. p. 18 6.

^NaturaU^ 7 Three forts ofAffettionsAcarnall^ > p.i??.

CSpirimll.i Lsfffeffions when inordinate. p.i?o.

Trials of inordinacie of Aflfe&ions, are

1. To examine them by the Ru/e: the Rules are

1. The objeCl mufi be good. p. 19 1 •

2. The end right.

3. The meafure right.

4. The order and feafonfitting.

2. 7* examine them by the tfftfts 3 7#* <^#j *r*

1. The diBurbance and hindrance of reafon. ibid.

2. An indijpofition to holy duties. P* 1 ^*

3. The production ofevill aclions. ibid.

4. The drawing us from God. p.ip4-Whatitisto mortifie afftftions inordinate. p«i£5»

Reafons why they are to be mortified,are I .T^j <*>* ofgreatejl efficacie and command in thefeule.ib.

2. !rttfy make us either good or evill. (196*

3. They make way for Satan to take pojfcfion of the fiulc.p.

4. They are thefirft movers to evill. P« x ?7*

USE I. To exhort us to take paines in the mortification ofthefe inordinate affeclions. p. 198. Meanes to mortifie them, are I. Knowledge of the difeafe. B2 p. 200.

The Contents.

Two wayes to difcewe inordinate lufls 5

1. By bringing them to the Touch-(lone. p.2 oi.

2. By confideringtheflops of them, ibid. 3. The judgement of others concerning them. ibid.

The caufes of inordinate affe&ion,are

1. UMif-apprehcnfion. p.202«

Remedies againft mif-apprehenfion.

1. Togetflrongreafons out of Scripture* p. 203.

2. To get a lively faith. p. 2 04.

3, Experience ofthenaughtineffe of them.

4, Example of others.

2. Weakneffe andimpotencie. p.2o5.

Re me die againjl that, is to gather fir englh.

3. Lightneffeofthe minie^ p. 2 07,

Remediejofinde out the right objeft,which is God.

4. Confufion that rifeth in the heart atfirjl rijing ofthe.209

Remedie timely prevention. ibid.

5. Corruption of nature. p. 210.

Remedy to get a new nature*

6. Want of 'Spiritual! watchfulnejp* p.212.

7. One fwne caufc and roote of another. V u2l i>

Remedy^ to pull up the root. God the onely agent of Mortification. USE II. To reprove tuforfirmtfull affeflions.

Motives to conquer inordinate aflfl&ions. |, ihey aretherooteofallevill. P«2I5

2. They wound the fou/e. p.2i£.

3. They breedfoolijh and hurt full lutfs, p. 217

4. They hinder the doing of good a[i ions ^ p. 218

5. They bring fbumc and difhonour. ibid. 6* They blinde the reafon and judgement y p 4 21 9.

The Contents,

Of CoVETOUSNESSE.

CO vetoufnefje what. p t 2 2 o

Wh) it is called Idolatry.

DOCT. 1. Tofeche helpe and comfort from riches or any other creature, and not from Godalone^ is vaine andfinfulL p. 2 21 DOCT. 2. That Covetoufnesjwhicb k idolatry ,ts to be mortifiedjp.n 2 Reafons that Godonely can be comfort unto us, and not the creature y arc_j I. God is AlUfuffictent, p. 224

21 The creature is emptie and vainc. p. 2 2 5

3. We commit the finne of idolatry in giving that to the creature which is due to God. p. 2 2 6

USE 1. To exhort men to abjlaine from lufling after worldly things, God can give comfort without riches, ibid.

The creature without the Creator is as the huske without the kernel! s p. 228

Confiderations to diffwadefrom trufting in the Creature : 1 • The creaturj ofitfelfe hath no power to comfort, p. 2 29

2. The creature reaches not to the inward man* p. 2 3 o

3. y^A multitude of creatures muftgee to the comfort of one man, p. 2 31

4. The comfort of the creature is but dependant fell city jk. Whatfoevcr men leave their children without Godshlefing

is noihing worthy p. 2 3 3

The deceits wherely men arc kindred from mortifying thh finne, arcs

I. They thinke them Gods blcfingf, p. 2 3 4 Blepngs confidered without thankefull referenced God, ceafe to be blefings. Bj^ We\

The Contents.

We receive the creatures as blcfitngs:

1. When we depend on God/or the difpoftngjontinuing, And want ofthem. p. 234

2. When we thinke the fame things may he without cm-fort unto us. ibid.

3. When we thinke we may have comfort without them.

2. They apprehendprefent comfort from the abounding of ihtm. P»*3^

We may not judge of outward things byfinfe and feeling, but by faith and a r edified reafon. To helpe our judgement therein • Confider,

1. They are but vanitie of vanities. p. 2 3 7

2. What other men, that have bin affittlcd,thinke of them.

3. What yourfelves willjudgt of them at the day of death.

4. What youfhallfnde them for the time to come.

rA refrejhing of the htart by the Scnfe of comfort doubled Creature:

proceeding from jAn apprehenfton of Gods favour C in thofe blepngs. J jy in the creature may be a

1. RemtJ]ejoy,as if we joyed not. P-239

2. Loofe joy ^ that may bccajloff. P-*32

3. Dependant joy,eying the foantaine. ibid.

3. They reafon falfely.

Riches come not alwaies by labour,nor comfort by riches for

1. Godmaketh a di/proportion betwixt the man and the

blefong. P2 4i

2. God hinders the ejfefls y though the causes concur re.

3. Goddeniethfucceffetothecaufes. ibid.

4. They fee thefe dings prefent and certaine, other things doubtful! andincertaine. Earthly'

The Contents.

Earthly things fubjeft to change, but ftirituallthings- un~

changeable. Signes to know whether our love to the creature be right or no: Confidcr, I. Whether our affeflion to the creature drawes our hearts from God. P2 43

2 • When earthly and Ipiritua/i things come in competition 5 which we make choice of* I . What our obedience is to God* 4. What things trouble us mofi+ P*M4

Our affeclion to riches [aid tobe inordinate, p. 245. when wefieke them.

1. By meafmemorethanwe f\)0uld.

2. Bymeanesthatwejhouldnot. p. 246 3* For wrong ends. ibid. 4. In a wrong manner • which conftffsin thefe particulars : when wefeeke them 3

1. Outofkvetotbcm.

2. TotruBtothem.

3.. Tobeprffidupbytbem. p. 248

4. To glory in them.

5. With too much ha fie and eagernejje^

In the deftre of riches there is a double content. p. 2 5 o

1. C<£ contentednejje, with a dependance on Gods will.

2. k^A contentedneffe^with afubmifi.onto Ged* will. How far re a man ma) defire wealth. p. 2 51 A threefold necef^uie of the creatures..

1. Qfcxpedtence..

2. OfRendition and place. ibid. 5, Of refreshment.

\^d defire cj riches for fupcrfluitit and excejp, fmfull • for thefereafons: I. tjifans

The Contents,

1. CMans life fiands not in Abundance ofexcejfe.

2 . // proceeds from an evill root. p. 1 5 3

3. It may not be prayed for.

4. // is dangerous,for it cboakes the Ward, ibid.

5. We have an expreffe commandement againB it. The end of a mans calling is not to gather riches 9 but toferve

God, p. 25 5

Riches', the wages, not end of our Calling. Rules to dircft our care in getting wealth, p. 2 57

'Kp going into other mens Callings. The end muft not be riches, but Gods glory. The care muft not be inordinate^. Signes of inordinate care, are

1. Trouble in the acquiring. ibid.

2. Feare of not attaining. p. 2 5 8

3. Griefe w being prevented.

A man is the covetous whe hejlrives not againjl covet oujhes Covetoufnejje fpirituall adultery jbi&aggravatcd in that

1. It makes men wicked.

2. It docs leaft good. p. 2 59

3. Riches are butfalfe treafure.

4. They are not our owne. K^ittribuHsgiven to riches^arcs

1. They are many things.

2. They are unneceffary.

3. They will be taken from us.

4. They are not the beft.

Uie 1 • To exhort men to mortife this earthly member Co-vetoufneffe, p. 2 6o.<JMeancs thereto, a* c_j

1. Prayer to God.

2. Hnmilitieforfinne.

Two Cjodly and Learned

TREATISES

MORTIFICATION

HVMILIATION.

BT

Thai late fefthftll Minifter, and worthy

Inftrumcn? of Gods Glory, 10HN PRESTON,

D r » inDivinftic, Chaplaine in Ordinary to his Majefty, Mafter of Emanuel Colledge in Cambridge, and fometime Preacher of Lincolncs-Innt.

L0ND02{x

Printed for Andrew Crookt, and aretobefrld by Daniel Frere,

//

THE

DOCTRINE OF

MORTIFICATION-

COLOSSIANS 3.5,

Mortifie therefore jour members which are ufon the earth ^ fornication,undeanneffe^ inordinate affeftion, cvill con* cupifccnce, and covetoujhejfe, which is idoUfry.

His Chapter containeth divers exhortations unto heavenly min-dednefTe, by which the Apoftle labors to diffwade the Colofians from corruptible things, unto things not corruptible, but ever-lafting 5 not earthly 5 but heavenly • inthe which the life of a Chriftian, and true holi-nefleftandeth.

In the firit verfe he begins with an exhortation to fcefce heavenly things • Ifyee be rife* with Chritt , fceke thofe things that are above: that is, if you be rifen with Chrift,and dead uftta the fafhions of men,then there is an alteration and change in your foules wrought,by

C which

The BoBrineof uVortificatiort.

which you are. brought to affedi that which is hcaven-» ly,and bafely to eftecme of earthly things: therefore ifjon bee rijen^ that is, if this heavenly fife, and dif- j pofition, and change be in you, thcaletthefamc-ap-j peare hy your he-avenly-mindednefie 5 that v is, by j feeking of heavenly things. * ,

Itithefccondr<r/?he joynes another exhortation grounded on the firft, to bee wifcandteunderftand them •- Setjour /iffetlions on things above: that is, let them bee fpecially minded of you,- let all your facul* tics bee filled with a knowledge of fpirituall things • and thisisfojoyned with the former, that there can be no (eeking without knowing- for how can a man feskc that whteh hee knoweth not > and ifthou haft no knowledge of heaven and heavenly things, how canft thouxkfire them i feeing where there is no de-fire, there is no feeking: And therefore if thou wouldefl feeke heavenly things,as Cfrrift^atid Grace, and Salvation, then know them firfh •

A fterwards in the third Vcrfe he goeth on,and pref-feththis exhortation with divers arguments • firft, becaufc ICon are deadh that is, feeing you arc efcead unto earthly things^herefore ftrivenotnowto.be earthly minded.. SccondlyJFourlifets bidmthchrift: that is, your happinefle is npt feene vtftth Whef ie 6Y the body by looking on thefe earthly things, but yourhappi-neffeand joy is by Faith beholding Chrift, therefore fet your heart andey e on hinrwhere your life is; that is, youlookefor a pcrfe&ion of glory with Chrift, whichyou cannot have by minding earthly things: therefore be heavenly minded.

TheJ>otfrwe of (JHortificyion.

In the fourth V % erfe the Apoftle anfwer eth unto a demand : for they might thus objed, You tell us that we (hall haye a perfe&ion of glory, and that it is-hid with C|hrifl,but when (hall we have it ♦ tjiat is, when (hall it be made manifeft unto us^TJnto tfeis*he Apoftle anfwers. When Cbrift, whoJs our life, Jha/l appeare, tbehjhallwe alfi appeare with him mglory.And hereupon he groundeth another exhortation in the Verji I have read:as iAie (honld fay,Seeing you expert fuch a perfection of glory to bee revealed unto you at Chrifts feconcf cqmming, then it (lands you upon to fet upon your corruptions, to kill, and to (lay them that feeke todepriyeyou of that glory, MorMe therefore jour earthly members • that is, (lay eveey roule affection, inordinate defire of earthly things, rid yourhearts of them by (laying oft hem; and although it may feeme a hard worke, yetfight (till, or elfe you (hall never at-taine unto that Life you hope for: .Sothatthefirft general! point hence, is this • .» ,

That the height of glory\ which wet expeB by Chrijl,

jhouldcaufe every man tpmortifejlmc^. This the Apoftle makes the ground ofoux Mortification 5 Ifyou be rifin with ChriftJeeke the things that are above, mortjfe thereforejour eart^lj members^ that is^ex-cept you (lay fin, That hath (laine Chji'ft, you cannot get life with Chrift: Surely then, Mortification is not as men thinke it,a needlefle worke which matters not much whether it bee fet upon or no, but this is mens (ickneflfe; for, asamanthatisfickcihinkesPhyficke is not needful), becaufc hee is not fenfible of his dip eafe, when as* the Phyfician knowesthat it is a matter

C 2 o£

Docl.y

'Jht Doctrine of ^Mortification.

Mortification what it is.

of neceflity,andthat except he purge out that corruption and humor of the body,it will grow insurable :e-venfo 3 except this corruption ofnature be purged ouP, it will grow incurable ^ that is, we cannot be favcd : therefore we know to mortifie fin is a work of neccffi-ty,whcreupon ftandeth every mans life and falvation. The fecond thing which we note, is this : T fat the frame of oar hearts ought to fuit with thofe conditions that We receive by our union with Chrift. And this alio th e Apoftlemakes another ground of Mortification 5 ifyouberifen with Chrift,freke heavenly things, and therefore labour to mortifie your inordinate affe<5tidns,arid finful lufts,that fo/the frame of your hearts, and difpofition thereof, may fuit with heavenly things: as if hee flidiild fay , You profefle your felves to be rifinytith ChriB . that is,fhat you are in a more-excellent eftaie than you were in by nature, and you expe&a perfe<5fcion of glory; then it muft needs follow, thatfheframetrf your heart muft fuit with your conditions; that is, you muft bee fuch as you profeffe your felve$ to be ; and this cannot be,ex-cept you mortifie finne, all inordinate afl^dions, all worldly lufts,a!4 immoderate care for eartHly I hiqgs: thinke not to get grace/alvation,amd eternall life,ex-cept firft you flay your corruptions and luftssfor Mortification is a turning of the heart from euill to good/ from finne to grace: or, it is a Working a new'difpofition'in the hear^ turning it quite contrary; Or elfe it may be faicfto be the flaying of thai evill difpofition of nature in us/ ■

Now we muft know, that howfoever Mortifica*

tion

,i

The Doftrinc of tMortificmon.

Hon is a deadly wound given unto finne, whereby it is difabledto beare any rule or commanding power in the heart of a regenerate man, yet we fay, Mortification is not perfect • that is, it doth not fo flay finne that we have no finne at all in us, or that wee ceafe to finne, for in the moft regenerate and holicft man thai: livcs, # therc is (till tlie fap of finne in his heart: A tree l Simtlu may have withered branches by reafon of fome deadly wound given unto the root, and yet there may re-maine fome fap in the root,which will in time bring forth other branches 5 fo it is with a regenerate man, there may a deadly wound be given uhtofinne/which may caufe inordinate affe&ions to wither D and yet notwithstanding fome fap of finite may remaine, which had need ftill to bee mortified, left otherwife it bring forth other branches. Mortification is not for a day l only,but it muft be a continuall worke-,when thou haft flaine finne to day, thou muft flay it to morrow 5 for finne is of a quickning nature,it will revive if it be not deadly wounded,and there is feed in every fin which is ofa fpreading nature 3 and will frudifie much-there-fore when thou haft given a deadly wound unto fome fpeciall corruption, reft not there, but then fet upon theleftcrj mortifiethe branches ofthat corruption • andfo much the rather, becaufe it will bee aneafie worke to overcome the common fouldiers,and to put them to flight, when the Generallisfhine.

Wee call Mortification a turning of i he heart • the Mortifca-heart by nature is backward from God • that is, it rion,whya mindes andaffe&s nothing but that whicli is contrary [£Xfrcf to Godyic is wholly difpoied to earthly things ; now |

C 3 Morti-1

The Dofirine of ^Mortification.

Queft.

Anfiver.

When fin feeme s to bereorti-fie^andis not.

I

Mortification alters and changes the heart, turning it from earthly to heavenly things 5 even as a River that is ftopt in its ufuall courfe is now turned another, way ; fo Mortification flops the paflagc of fin in the foultvturning the faculties, theftreamepf thefoule, another way: the foule was earthly difpofed, the. minde, the will, and affedions were wholly carried after earthly things, but now there is anew difpofiti-ormGbught in the foule r the mindc andaflfc&ions are Whblly fet upon heavenly things • before,hc was for the world how he mightfatiafie his lufts,but now, his heart is for grace, juftification,remiflion of finnes, and reconciliation. Here then, feeing Mortification is a flaying of (inne,ana that many <joe deceive them-felves in the matter of Mortification,who,thinke that finne is mortified when it is not • and contrariwifeo-thcrs tbinke they have not mortified fin, that is, they have not given a deadly v/ound iinto finne, becaufe they ftill feele rebellious lufts in their hearts $ there-, fore for the better explaining of this point.of Morti-< fication,l will propound two QuefHon$;the firft fhall befor the difcovcring of Hypocrites • and thefecond (hall be for the'comforting of weake Chriftiane. .

ThefirftQuefUonis, Whether fin may not feeme to be mortified when it is not mortified, butonely a'fleepc i

To this I anfwcr 3 That finne may feeme to be mortified when it is not,and that inthefeparticulars. ■

Firft, fin may feeme to bee mortified when the oc-cafioh is removed : Asthc covetous man may not be fo covetous after the world as he \vas 5 becaufe he hath

not

The Dottrincof ^Mortification*

not fo good an opportunity, and thereupon hoe may grow remiflV, and yet the finne of CovetoufnefTe is not mortified • for let there be occafiqn, or an opportunity offered, and you (hall findethis finne as quicke and as lively in him as ever it was before • andfo for DrunkenncflV, or any other vice in this kinde : when the occafion is removed 3 the finne may bee removed^ and yet not mottified.

Secondly,finne may be mortified feemingly,when it is not violent, but quiet; that is, when an unruly affe&ion troubles them not,they thinke that now that fin is mortified • but they are deceived, for it is with finne, as with a difeafe, A.man thatisficke of aFea-ver/o long as he is afleepe he feeles no paine 3 becaufe fleepe takes away the fenfe of it,but whem he is awake, then presently hee feeles his paine afrefh: Even fo 3 when finne doth awake them, out of fleepe,then they fhall finde it was not mortified,but they only afleepe. Sampfon, ludg.i 6. fo long as he was afleepe in hi*fin 3 thought all was well, and that his fttxngth was not gone • but when hee awakes out of fleepe, his finne awakes, % and then with much forrow hee findes that his finne was not mortified, efpecially when hee fell into his enemies hands.

Thirdly,, finne may feeme to be mortified when it is but removed from one finne unto another, when it is removedfrom a kfle to a greater 3 or from a greater to a leflTe. As for example, A man may not be fo covetous gs hee was, and thinke with himfelfe that this his finne is mortlfiedy when as indeed it is not mortified, but onely removed unto another 5 for now it may

be

7

Simile.

s

The Doftrinc efcMortifoatiw.

5 Simile.

be he's is growne ambitious, and feekes after honour, and therefore it ftands not now with his reputation and credit to be covetous: hereupon hee may grow bountiful], and neverthelefle his finne of covetouf-neffe be unmodified: And fof6rdiunkenneffe,and fuch as defirepleafure, their mindes and delights may bee changed, and the finfie of the foule bee not yet mortified. Sinne is to the foule as difeafes are to the body: now we know, that difeafes of the body usually remove from one place to another, or at the leaft grow from a leffe to a greater: fo it is with finne in the foule, it will remove from one faculty to another. * Fourthly*, fin may feeme to be mdrtified when the confrien'ce is affrighted with tbe Iudgements of God either prefent upon him, or thrcatnedagainft him: now by the power of restraining grace a man may be kept from finne'• that is, he may fo bridle his affefti-ons 3 that he may keepe finne from the a&ion,hc may forfake drunkenneffe, covetoufneffe; pride and the like, and yet his finne b£e not mortified : for here i§ the difference betweene a man that hath his finne mortified,and one that hath not $ The firflis alway carefull that his finne come not to adtlbn, he is care-full and watchfull over his wayes and heart, as well when the Iudgement is removed, as when hee feeles it: but the other hinders not finne longer Hjanthe hand of God'is upon him- remove thafi andthen his care is removed.

Fifthly, finne may feeme to be removed and mortified when the fapand ftrength<>f finne isdead, that is,when the ftrength of Nature is /pent. As the Lamp ■ goes

The DeCtrwe of ^Mortification.

goes out when oyle is either not fupplyed or taken away,' and yet the Lampc is ftill a Lampe, for let oyle be fupplyed,and fire put unto it, and it will b&rne 5 fo there may be not the a&lon,and yet finne is not mortified in the heart: for hee is as well affe&ed to finne as ever hee was, onely the fap and ftrength of nakire is gone: but if oyle were fupplyed,that is,iffircngth of nature would but returne, fin would bee as quicke and vigorous as ever it was.

Sixthly, good Education • when a man is brought up under good parents, or matters, he may be fo kept under,that finne may feeme to bee mortified, but let th6fe be once at their owtje ruling,then it vvll appears that finne is not mortified In them • that is, that they have not loft their Swinifh difpofition, only they are kept from fouling of themfelves: As a Swine fo long as fhe is kept in a faire meadow cannot foule herfelfe, but if you give her liberty to goe whither fhee lift, (he will prefently be wallowing in the mire'5even fo, thefe are afliamcd to defile themfelves whileft they are under good Education; but opportunity being offered, it will foone appeare, finne is not mortified.

The Ufe oTthis, breifly, is for Examination unto every one to enter into his owne heart, and examine himfelfe by thefe Rules,whether his finne be mortified, or ho 5 and accordingly to judge of himfelfe*

The fecond Queftion is for the comforting of weake Chrifhans : Seeing there is corruption in the heart, how (hall I know that the lufts and ftirririgs of the heart proceed,from a wounded Corruption, or elfe isthe A<5tion of an unmortified luft 1

D To

Simile.

Vfc.

£ueft.:

—

How to

know when luft is mortified.

I

The Dotfrincof LMertificttion.

To this I anlwer. You (hall know themby thefe Rules:

Firft, you fliall know whether the luft in the heart

be mortified, and proceed fronia weurrded heart or

no, by the ground of it 5 that is,if it proceed from the

i right roqt 5 or arife from a deepe humiliation wrought

| upon the foule, either by the Law, or by {he Iudge-

| ment§ of God,whereby the Cpnfcienceis awakened

| to fee finne in its owne nature 5 andthenaraifingup

j of the foule by the apprehenfion of the love of God.

inChrift, and out ofa love untoGodfobeginneto

morfcifie finnciff he heart in this cafe doe fightagainft

the Spirit, that is 3 the luft of the heart, it is becaufe it

hath received the deadly wound •, but if it be not out

of loveuntoGod that thou mortifieft finne, if thy

heart, in this cafe, have much rebellion in it, whdtfo-

ever thou thinkeft oHhy k\k y finne is not mortified

in thec : Every thing proceeds from fome Caufe 5 jf

the Caufe bee good, the Effc & rmift needs bee good

Jikewife: as (for inftance^ if the Tree bee good, the

fruitmuftbe good; but if the Tree beevill,the fruif

cannot be good : Let every riian therefore examine

himfclfe upon this ground,

Secondly,you (hall know it by the generality of it: For Mortification is generall$and as death is unto the members of the body, (o is Mortification unto the members of finne: now you know that the nature of death is to feize upon all the members of the body, it leaves' life in noneg fo, where true Mortification is, it leaves life in no finne: that is, |t tikes away the' commanding power of finne l tot wh at is the life of

finne,

The Doftrim of {Mortification.

fitme,but the power of finne < take aw&y this power, and you take away thislife.Therefore it is not fuffici-ent to mortifie one fin,but you muft mortifie all fins: to which purpofe the holy Apoftle here bids them Mortifie ; when he had exhorted them unto the gene-rail of Mortification, then he fubjoynes divfers parti-culars,as,Fornication 3 Uncleanncffe j of which hereafter, (God aflifting) you fhall heare. Hence then you learne it will not bee fufficient for yoti to leave your covetoufnefle,'but you muft leave your pride, your vaineglory: So alfo when thou haft flainefinnein thy undemanding, thou muft mortifie it in thy will and afte&ions i flay fitine firft in thy fonle, and then flay it in the parts of t?hy body 5 and (6 examine your felves whether you finde this worke of Mortification lobe gencrall:

Thirdly, you (hall know whether your luft be mortified by this-Looke if there bean equality betweene the life of Grace^nd the death of corruption 5 that is, if you find grace in meafureanfwerable unto the mea-fure of corruption which is mortified in thee, itisa figne thy finne is mortified-for as thcrcf is a dying unto finne,fo there will be a quickening untd holinefle^ feeing the new man will beginnfc to revive, when the old man beginnes to dye • Grace will grow ftrong, when Corruption growes weake . 5 and therefore the Apoftle faith. Grow in Grace, andin the knowledge of our LordlefaChrift, 2 Pet^.iS. Asif heftiouldiay,you (hall find by this whether the corruptibnof nature be flaine in you, if yon/a^/fy?, (as in the former Kjtrfi) whicfoyou cannot doimlosgracegrow^^celAtiiere

D 2 be

Simile.

Tht Dotirine ofCWortification.

•• ■....■ * .■ mui ii i i — in ■! i ■ n,* ■ .

bee a proportion betwixc the life of Grace, anctthe death of corruption: Therefore examine your felves by this, whclher you doe finde that you are quick-nedinGrace, to pray, or heare, which isancxcel-kntfigne that finne is mortified.

Fourthly, you (hall know whether your lufts are mortified by the continuance of them : For if finne be mortified, and have received her deadly wound, it will bee but for the prefent, it will not continue 5 it may well rage and trouble thee for a time, but it is only now and then by fits, whereas an unmodified luft ever rageth. It is with finne inthiscafe, as it is with a man that hath received his -deadly wound from his enemy, hee will not prefentty flye away, but will rather runne more, violently upon him that hath wounded him; yet let him bee never.fo violent, in the middle of the a&ion hee finkesdowhe^ when hee thinkes to doe {he moft harme, then hee is fehfe moftunable, becaufe hee Kath received his deadly wound, whereby hee hath loft theftreng*hand power of nature which otherwife might have prevailed: fo it will bee with finne, andwith a mortified luft, it may rage in the heart, and feeme'to beare (way and rule over thee as lord, but the power and iirength of finne is mortified^and finkes downe,wan-tirtgability to prevaik :and whyr becalrfe Jt hathre-<;eitfed its dexidly wound : Indeed tfte moft honefl: man,and theimoft fan&ifiddihat is, mayhave luft in his heart,and this luft may many times for theprefenc ibe violent: yet though it rage, it cannot rul&/ ftmay ftrive, bufcdt carmot prevaile t therefory<^rftey try £ < your

The Dofirinetf iMortificAiion.

your felves by this, whether the corruptions and ftir-ringsjbf your hearts proceed from a mortified luft, or no.

Now feeing Mortification is fo hard a worke, and yet a worke that of neceffitie muft be done: Men al-fo be fo hardly drawne to mortifie their lufts, which they account as a part of themfelves, not to be parted withall ; for Nature her felfe hath implanted this principle in them. Every man ought to love himfelfe, what then Ihoutd move any man to mortifie his lufts? Therefore for the better perfwading of men unto this worke,we will lay downe fome'motives to move every man to mortifie his corruptions.

The firft motive to move all men to mortifie finne, is, Becaufe there is no pleafire in fwne ; Sinne cannot content the foule 3 for this is the nature of finne, the further a irian goes on in finne, the further he goes on in farrow, for in every degree of fin there is a degree of forrow: As on the contrary, unto every degree of grace, there is a degree of joy : I fay, the more thou getteft of grace and holine(fc,of Faith and Regeneration,^ more oeace of Conscience and fpirituall joy thou getteft 5 tor,grace,as naturally produceth joy, as finne forrow. Now if men did but confiderthis,that is, if they had any fpiriiuall.underftandingtoknow that degrees of finne did bring degrees of forrow, f hey would not fo run unto finne as they doe.

But they will object unto me. You are deceived, for there is pleafure in finne: wc have found pleafurc in finne, andwhat will yota perfwade us againft our knowledge? Have wee riot reafontodiftinguiflibe-

D 3 twixt

*3

Five Mo. tives to Mortification.

Motive*

dbjeft*

H

The D oftrine of ^Mortification.

An fiver.

Simile.

2

Motive.

twixt things which we know are of a contrary nature? Will you pcrfwade men that honey is not fweete, who have tafted of it i If you fhould bring a thoufand arguments, they will not prevaile : evenfo we have felt fweetneffe in finne, therefore w.e catyiot beper-fwaded to the contrary.

To this I anfwer, That the pleafure that is in finne, (if there beany pleafure) is no true folid plcafure 5 but a ficke pleafure $ fuch a pleafure as a man that isficke of a Feaver bath, a pleasure to drinke 5 no.t becaufe he hath a love to drinke exceflive]y 5 but becaufe it is pleafing to his difeafe: even (o,whcn men finde plea,-fure in finne, it is not becaufe it is true pleafufe,but becaufe it fuits with their difeafe- that is, wifh their finne. Now that this is no true pleafure,appeare$ 5 be-caufe that which gives true content unto the (pule is Grace, whichever is accompanied with Faith in Chrift 5 and this works that peace in the foulc which pajfeth allun&erftanding^kih^s]. whereas firtne makes not peace but warre inthefoule- and where there is warreinthefoule, that is 3 where the faculties of the foulearein acombuftionamongft thcmfelves,there can bee no pleafure. A man that is ficke of a dropfie may have pleafure to drinke,but bis pleafure depend* upon his difeafe • if the difeafe were removed, the pleafure would ceafe.

The fecond Motive,is, Becaufe when men goe about tofatisfie their lufts,they goe about anendlejfe tvorke: Now men in outward things would notfet themfelvcs a-bout a work if they did but know before that it would bcendlefle$ that is, that they could never finifliit 5

for

The Doftrintcf ^Mortification*

for <avery one lov£s to goc about things of a finite nature, which mayte accomplilhed :even fo,if men did but know the nature of finne, they would not give themfelves to fathfie their lufts,becaufe they goe a-bout a workcthat isendleffe: forthonatureof fihne is like the Horfcleech which the Wife-mart fpeakes of, Prov.$o. 15. that the more it is given, the more it craves,but is never fatisfied • Co the more you feeke to fatisfiefin,-themoreit dcfires$ like the fire,the more you caft into it 3 the more it burnes: but if you will quench it, then detract from it; fo,ifthou wouldeft have finne to dye,then tletra<5t from thy pleafure,from thy covetoufnefTe,from thy pride. A man thatisficke of a Feavcr, if you would not increafe his heate, then keepe him from cold drinke 3 and other things that are contrary to it h but if you doe fatisfie the difeafe in thefe things, you doe increafe it: fo,ifyou would not goe about an endlefie worke, give your lufts a perem-tory denwll,pleaie not finne 5 for if you doe, you will dilpleafe God: let this therefore move men to mor-tifie thdr lufts.

Thg third Motive to move all men to mortifie fin, is, becaufeof iht grtak dangeril brings a man unto ; it makes a man liable unto allthe judgements of God,it takes Gods fpeciall prote&ion from a man, itfilsthe heart full of flavifhfeare $ it is like a quagmire which may feeme to be firme and folid, but being once in it, the more you ftrive to get out,the greater danger you are in : Like j^bird that is taken with a gin, the more fhecfeekesto efcapc, thefafter fhee is'holden by it § fo it is with finne, it carrieth afaire fhew, it will pretend

15

3.

Mvtive.

Simile*

\6

The DoftrwetfCMortificAtion.

4 Motive.

tend much good, but take he.ed of falling into it; for if you be once in it, it will be a hard matter to efcape. The Undemanding is the Porter of the foule,fo long as there is (pirituall life in the foule, the reft of the faculties doe partake of ir, and fo the whole is prefer-vedj now finne blinds the understanding, and when the underftanding is mif-informed, k mif-informes the will and afft&ions , that is, it breeds a diforder in thefoule: and when once there is a diforder in the foule : and among the faculties , then the meanesof grace becomes unprofitable: To this effect the Apo- | (tie faith , They became blinde in their mderftanding, and then they fell into npyfome lufts, giving them-fclves unto acuftomary finning, they became blinde in their undcrftandings \ that is, it put out their eyes, it made them blinde as beetles 5 and when a man is blinde, he will run upon any danger, becaufehe fees it not: even fa, when finne hath put out the eye of the minde, the foule is in marvellous great<Janger of falling irrecoverably: therefore let this move men to mortifie finnc.

The fourth Motive to move all men ton*)rtifie finne, is, Becaufey/w** mil deceive men: Now there is no man that would willingly be couzened,every man would beplainely dealt wkhall 5 therefore if men did but know this, that if they gave way unto their lufts, they would befooJe them, furely men would not bee | fo eafily led away by them. But men will not beleeve ! this, they cannot conceive how there^iould befuch deceit in finnc,feeing they are of fo necre a conjun&i-on,as to be a part of themfelves; and therefore I will

fhew !

The Dottrine of ^Mortification.

(hew you how finne doth couzen them, and that in thefe particulars:

Firft, it makes a man a foole, by blinding the un-derftanding: and when he is thus blinded, he is led a-way to the committing of every finne: and therefore it is (aid, i Pet. 1.14. 2ipt fafhioning your [elves according to the former lujls in your ignorance 5 that is, before you were inlightned, your lufts had made you fooles by taking away your under/landings, and putting out the eye of your mindes, but now fafhion not your felves, fuffer not finne to blinde you againe, feeing you now fee.

Secondly, it doth cozen you by making large pro-mifes: if thou wile be a wanton perfon, it will pro-mife thee much ple&fure ; if ambitious, much honor-if covetous, much riches: nay, if thou wilt be fecure, carelefle, and remiffefor fpirituall things, as grace, and juftification, and remiflion of finnes,ic will make thee as large a proffer as the divell fometimemade unto Chrift, Uttatth. 4.4. kAH thefe things will I give thee y ifthou wilt fatldowne andworjhf me. So, it may be he will promifc thee falvarion and life everlafting,bur he will deceive thee, for it is none of his to befto w 5 if he give thee any thing, it fliall be that which he pro-mifed not, and that is,in the end^horror of confidence and definition*

Thirdly,by promifing to depart whenfoever thou wilt have it: Oh, faith finne, but give me entertains ment for this once, be but a little covetous, a link proud or ambitious, and 1 will depart whcnfoevei thou wilt have me: But give way unto fin in this cafe,

E an<

*7

How finae coozens,

I

1 Pcti.14.

Mat.4.4.

Heb^.ij,

Motive*

Rom.f.19,

J he Dofirineof ^Mortification.

and thou (halt find it will deceive thee;tor fin hardens the heart^duls the fenfes, and makes dead che confidence,io that now it will not be an eafie matter to dif-poflefle fin when it hath taken pofTefllon of chc foule. It is not good to lee a theefe enter into the houfe up-pon fuch andittons,therefore the Apoff le fairh, Heb % j. 2 3 • Take heed left any of you be hardened through the de • ceitjulnejjeof finne 5 that is, finne will promise you this 'and thatybut beleevc it not.it will deceive you.

Fourthly, in the end when wethinkcit fliould be our friend,, it will be our greateft enemy: for inftead of life,it will give us death- it will witneffe againft us, that we are worthy of death, becaufewehavenegle-ded the meanes of grace,negle<Sted to heare, to pray, and to confer 5 and what was the caufe of this remif-neflebut finne, and yet it accufeth us of what itfelfe was the caufe. Now what greater enemy can a man pofsibly have than hee that fiiall provoke him to a wicked fa&, and then after accufe him for it: therefore let this moue men to mortific their lufts.

The fifth Motive to move all men to hate finne, is, Becaufe /'/ makes us Rebels tgaivft Cod^ and who would bee a Rebell, and Traytour againft God and Chrift, who was the caufe of his being < The Apo-ftlefaith, Being (ervants unto finne, weebecone fervants ofuwighteoufneffe y R$m.6.i9. that is, if weefuffer finne to reigne in us, then we become fervants of unrighte-oufncfTc, Rebels unto God,and enemies unto Chrift, who love righceoufnefTe: now he that is a friend unto God, loves that which God loves , and hates that which God hates* but he that isnot, loves thecon-

*rcry,

The Dottrine of {Mortification.

*P

trary, for unrighteoufnefle is contrary to God, and he that loves it, is a rebcll againft God: Every luft hath the feed of rebellion in ic,and as it incrcafeth, fo rebellion increafeth; therefore lee this move men to mortifie finne.

The fixth Motive to move men to mortifie finne, is, Becaufe ftnnevoillmake usfiaves to Sat ah : The Apo-ftle faith, That texvhmfoever you yeeld your felves fer-vants to ofay, his (ervants jou are to whom you obey,Rom. 6.i 6. that is, if you doe not mortifie your lufts, you will be flaves to your lufts, they will beare rule over you • and miferablc will be your captivity under fuch a treacherous lord as finne is: therefore if you would have Chrift to be your Lord and Mafter,if you would be free from the flavery of Satan,then fall a flaying of your lufts, othcrwifeyou cannot bee thefervantsof God: let this move men alfo to mortifie finne.

Now to make fbme ule of it to our felves: The firft confe&ary or ufeflands thus $ Seeing the Apoftle faith, if you be rijen with Cbnfl, then mortifie your earthly members, therefore Mortification is a figne whereby you may trie your felves whether you belong unto God or no : if you be rifen with Chrift, that is,if the life of grace be in you, it will not be idle,but it will be imployedinthefliyingof finne. Now if Mortification be not in you, you can then claime no inter t ft in Chnft,or in his promifes 5 for he that findes not Mortification wrought in him, hee hath neither inters ft unto Chrift, nor to any thhgthat appcrraines >'nto Chrift:and feeing this is fo^let us be t iUgfctf by ir,rhat every one fhould enter into examination of his owne ; E 2 t^earr,

Motive.

Rom.O.i*.

Vfev

Th> Doclrfoc cf(JHortifaatiofJ 4

Vfe.z*

iTira-i.tf

Simile,

heart,to finde out the truth of this grace of Mortification, efpccially before he come unto the Sacrament 5 for if wee finde not Mortification wrought in us, wee have no right to partake of the outward fignes.

The fccond Ufc or Confe<5hry,is,That feeing the Apoftle faith, Uorttpt . hereby afcribing fomepower unto the Colefatm to mortifk their Corruptions 5 as if hee fliould fay, You profeffe your felves to becrifen withChrift, then let that life which you haverecei-ved 0 flay your corruptions. Hence we nore,that there was and is in every regenerate man, acertaine free will to doe good.Now when we fpeake of free will,I doe not meane that Free-will which is in controverfie now adayes, as though there were fuch a thing inherent in us- but this which I fpeake of,is that freedome of will that is wrought in us after Regeneration • that isjwhen a man is 6nce begotten againe, there is a new life and power put into him, whereby hee is able to doe more than hee could poflibly -doe by nature: and therefore the Apoftle faith umoTwotby, Stirnuftbe grace that is in thee, 2 Tim.1,6. that is, thou haft given thee the gift of inftrudion 3 the life of grace is in thee, therefore ftirre it up,fet it on worke,ufe the power of grace to doe good: which flicwes that there is a cer-taine power in the regenerate man ro doe good: for although by nature wcare dead 3 yet grace puts life into u$ 5 As it is with fire, if there bee but afparke,hy blowing, in time it will come to a fLme 5 fo where there is but a fparke of the fire of grace in the heart, the fpirit doth fo accompany it that in time it is quick-ned up unto every Chriftian duty.

Bur

7he Doctrine of dMorttfcation.

But you will fay unco me^ Wherein is the Regenerate man able to doe more than another man,or more than he could doe ?

To this I ani wcr, that the Regenerate man is able to doe more than hee could doe, in thefe two Particulars:

Firft, he is able to performe any duty s or any thing God commands, according to the proportion of Grace that he hath received-, but if the duty or thing exceed the Grace that he hath received, then hee is to pray for an extraordinary helpe of the Spirit: but he could not doe this before, neither is it in the power of an unregenerate man to doe it.

Secondly,he is able to refill: any temptation or fin, if it be not greater,or above the meafure of grace that he hath received 5 if it be a temptation of diftruft, or impatiency,ar prefumption,if it exceed not the meafure of Grace that he hath received, he is able to put it to flight 5 but if it doc exceed, then he is to pray for an extraordinary helpe of the Spirit: nowtf e unregenerate man hath no power to refift finneor j temptation in this cafe. j

But you will fay again,that there is nofuch power in the regenerate man,for the Apoftle {mh^Gal.^ 17. Theflefh lufteth again fl thejpirit, and thejpirit agair,(l the flejh • and thefe are contrary one to the other Jo thai you cannot doe the things that you would.

To this I anfwer • Iris true,that in the moft fanfti-fied man that is, there is corruption, and this corruption will fight againft the fpirir, and may fometimes hinder good • but it is then when it exceeds t he mea-_______________ E 3 fure

21

Anfo.i,

The power of a Regenerate n,an.

Oh]eel. 2 GaJ.5.17.

Anfw.z.

rfih

It is not e-nougb to abftainc from fin in the action* butitniuft beiuthe hcarc,

The Doftrincof LMortifcatidtj.

fure of Grace hec hath received j neither is it al way prevailing in thiskinde, for when it exceeds not the grace,the fpiritovercomes-it: neither doth it alwaies continue 5 it may be in the heart, but it cannot reigne m the heart j it may be in the heart, as a Theefe in a houfe,not to have refidence and a dwelling place but for a night and bee gone 5 fo this luft in the heart of a Regenerate man dwels not there ^ that is, it doth not alwayes hinder him from good, but for a time and then departs: but it is not thus with an unrege-nerate man, finne takes poiTcffioa and keepes poffcf-fion of his heart.

The third confe&ary or ufe ftands thi^feeing the Apoftle faith, Mmtfie 5 that is,doe not onejy abflaine from the outward a&ions of fin,but from the thought of the hearrjfor Mortification is a fl iying of the evill difpoficion of the heart, afwell as the flying of the anions of the body; Mortification is firft in ward,and then outward: Hence we gather this poinr,That it is notfufficienrfora man to abftaine from the anions of finne, but he mufl abftaine from finne in his heart if he would prove his Mortification ro be true: 2 Pet. 2.14. the Apoftle faith, thar their Eyes were full of a. dulterj : Now luft is not in the eye, but in rhe heart: but by this he (hewcs,chat it is the fiilfteffe of finne in the heart, that fils rhe eyes; therefore lookc unco the hearr, for the anions are bur the branches, but the rootis in the heart s that if, whatfoever evill ;<5h*on is in the hand, it hath its fii ft breeding in the heart-. if therefore you would remove the Fff <$, you muft firft remove the Caufe: now the Caufeif ir bring

forth

The Doclrine of (^Mortification.

forth an evill Effcd, is the greater evill; as the Caufe of good is greater than the Efft & it produceth : even fo the fin of the heart, becaufe it is the Caufc of evill a<5lions, is greater than the evill that it produceth. Then thinke not with your felves, that if you abftain from the outward groffe a&ions of fin,t hat fin is mortified in youjbut goe fii ft untothe Caufe and fee whether that evill diipofirion of the heart be mortified, whether there bee wrought in you a new difpofition to good,and a withering of all inordinate affr&ions.

But you will fay unto me, Our Saviour faith, that B very man [hall bee judged by hi$ workes: and the A po-ftle faith, that Every wan fhall receive according to the works done in tbc body: by which it appeares, that a man fhall not be judged by the thoughts of his heart, butbyhisa&ions.

Tothislanfwerj It is true, that men fhall bee judged by their workes,becaufe a&ions declare either that good that is in the hearr,or the evill that is in the heartjfo that he will judge the heart firft as the Caufe, and then theadionsas theEffcds.^w.8.27. it is faid, He that fearcheth the heart knomth the mind of the (pirit: fo it is as true,that he knowes the minde of the flefh 5 that is,the anions of the unregenerate part. Now as the fap is greater in the root than in the branches, fo the greater finne is in the heart, and therefore it fhall receive greater punifhment. Therefore if the root be not purged, notwithftanding thou abftainefrom the outward a&tons,,t # hou haft not as yet mortified finne, becaufe thy heart is impure 5 and feeing God will judge us by our hearcs,if we have any care of our fal-

vati-

n

Object*

Anfoer.

rfi*.

No man fo holy but needs Mortification.

The Docirine of (Mortification*

Meanes

how to corr.e to

Mortirka. tion.

Meanes to get a willing heart.

vation, let us labour to cut off the buds of finnethat fpring from the hearr.

The fourth Confe&ary, orUfe, ftandstbus; feeing the Apoftle exhorts the Colofiians to mortifie their tofts, who had fet upon this worke alreadyrhence we note this point. That no man is fo holy or fan<5tified, but he had need ftilltobe exhorted to Mortification: For howfoever it be true, that in the Regenerate^ hath received a deadly wound, yet it is not fo killed but there is ftill lap in the root, from whence fprings many branches-,and therefore had need of continuall Mortification, becaufe the flefh will ftill luff againft thefpiritj and although there is fuch corruption in them, yet are they not under the power of it,neithcr doth it beare rule in them: let them therefore that have not fet upon this worke of Mortification, now beginne to mortifie their luft- and letallthofe that have already begunne, continue in this worke. Thus much for the Ufes.

But you will fay unto mee, How (half wee attaine this worke of Mori ification ? and therefore here will I lay downefomemeniics how a man may come to this worke of Mortification,

Thcfirfl meanes is to endevour to get a willing heart to have your finnes mortified; that is, a holy diflike 3 and a holy loathing of them, with ad-fire of the contrary grace: if men did but fee what an excellent eftate Regeneration is, it would breed in them a holy defire of Mortification h therefore our Saviour faith,when his DifcipWs came to him and complained of the weakeneffc of their Vdizh/JHat.iy. If ye have

Faith

The Doftrineof ^Mortification.

Faith as a graine of UHuftardrJeed, yee fall fiy unto thu moutaine 9 Remove, andit fall be removed. By letting forth the excellency of Faitb,he take paines to worke in them a defirc of it 5 even fo.if a man once can get a defirebut to have his fiamortified, hee will prefrntly haveit$forChrift hatbprocnifed it^Matth.y.g. BleJJid are they that hunger and thirji after Yighteon[ne([e,jor they jhalibefatisfied^ that is,they which hunger in generall for any part of rightequfneflTe, they {hail bee filled: therefore if we can come but to huflger,efpeei# lly for Mortification, which is the principal! part of iighte-oufneffes I fay, if we can but come unto Godf in truth with a willing heart, and defire it, we fhall be fure g to have it: for befides his promife,we have him j^ting of us to this worke- Matth.11.28. Gome unto me-aft yet that are weary and heavy laden 9 and 1 will eafe you .♦ Now what will he eafe them of, the guilt i no, (though it be not excluded) but principally of the commanding power of finne $ that hee may not onely bee free from the guilt of finne, but from the power of finne, that he may have his finne mortified and fubdued. Now whatelfeis the reafon that men have not their finnes mortified, and that there is fuch a complaint of un-mortjfi;dluftsandaffe<aions, but becaufe they come not with a willing heart: their hearts are unftable, they are willing and unwilling ^ willing to leave fin, that they may be freed from the guilt: unwilling to leave the pleafure they have in finne: therefore, faith one, I prayed often to have my finnes forgiven, and mortified, and yet I feared the Lord would heare my prayets: fo it is with many in this cafe, they pray for

F Morti-

*5

August,

TJie Dofirinc of UMortificaticn.

2

Mcancs, to cake pain abuuc it.

Mortification, but it is but verball, it comes not from the heart; that is,from a willing minde: therefore if thou wouldeft have thy finne mortified-labour to get a willing heart.

The fecond meane$,if you would have your finnes mortified, is this, You muft take paines5 Mortificati-

Ik?,,^* on * s painefull and laborious,and yet pleafrnt withall; it will not bee done by idleneflr, a flothf ull man will never monific finne, for indeed it is a worke that de-fires labour: ^every thing that is of great worth, if it may be attained by induftry, deferves labour \ that is, the excellency of it challengeth it of men: even fo,the excellency and precioufnefTe of this worke of Mortification, becaufe it is a thing of much wotth,deferves

Simile, labour at our hands: The knowledge of every Art re-1 quireth labour and induftry, and the greater myfterie I that is infolded in the Science 3 the greater labour it requireth : even fo, Mort fication requireth much paines,for it difcovereth unto us a great rfiyfterie,the myfterie of finne 3 and the bafeneffe of our nature,and alfo the excellencies that are in Chrift 3 both of justification and remiffion of finnes. And this nccefiarily flowes from t he former- for if there be a willing mind in a man to mort.fic finne,thtn certainely he will take any paines that he may atraine unto it, as the Apoftle faiths I Cor.$ m 2 6. I runne not in v'atm, as one that butes the ajrt : that is, I take paines,but ic is not in vaine ; I take no more paines than I muft needs,for if I did take leflR-,l could not come unto that I am ar. The lefle labour that any man tikes in the Mortification of finne, the more will finne increafe- and the more it increa-

feth,

The Doftrine of {Mortification.

fetb,the more worke ic m iketh a man have to mortifie it: therefore it (tands men upon to takepaines with their corruptions in tine, that fo they may prevent greater labour: and this meets with the errors of cer-tainemen.

Firft, thofe that thinke thacall finnes have the like-proportion of labour in mortifying; they thinke that a man may take no more paines for the mortifying of one finne, than another; but thefe men are deceived, for ali fins are not alike in a man, but fome are more, fome are leflTe violent^and accordingly,Monifi:ation muft be anf werable unto the finne. It is with Mort .fi-cation in this cafe,as it is with phyficke in difeafes.all '(Jifeafes require not the famepbyficke, for fome dif-eafes muft be purged wirh bitter pils, others not with the like fharpeneffe:againe,fomephyfickeisfor weak-ning, others for reftoring the ftrength : even fo there are fome finsjlike the diveli which our Saviour fpeaks of,that cannot be caH out but by fatting and prayer: that is,they cannot bee mortified without much paines • for.ifitbeahearf-finne, that is, a finne that is deere untottyec, a beloved ; b€>fome : finne, (as z\{ men are marvellous fubjed to love forrtf finneabove another) there muft be, for the Mornfijation of this^a greater labour taken than for a lefie corruption: theft ute called in Scripture 3 the right qf^nd the right hand^xA as men are very loth to part with thefe members of the body,even fo are rhey loth to part with their beloved finnes which are deere unto them.

Thefecond error,is ofthofethatthink if they have oncemortified their fins, it i$ fuflkient, they need not

F 2 care

27

Erroucsof n.en about Mortification.

Simile.

Tbt Dettrine rfcMortificathn.

Simile.

The fruit-lefle painc of the Pa-pifts in thispoynt.

care for any more 3 they have now done with this worke.Buc thefe merfare deceived^for they muft know that the worke of Mortification is a concinuall worke, becaufe the heart is not fo mortified, but there is ftill finfull corruption in it 5 fo that if jrherc be not a conti-nuall worke of Mortification,it will prove filchy. The heart of man is like the ballaft of a fliip that leakes, though thou pumpe never fo faft, yet ftill there is worke : cvenfo, the heart is a fountaine of all manner of uncleannefTe 3 thete is much wickedneffe in ^therefore wee iiad need pray for a fountaine of fpirituall i light ^ that is, of fan&ification, that weg may not be Simile. \ drowned in our corruption: Or, it is like a brazen Candlcfticke, which although it be made marvellous cleane,yet it will prcferitty foyle, and gather filth; fo j it is with the heart of man 3 if this worke of Mortification doe not continue,it willfoyle and grow filchy.

Now in this worke of Mortification 3 the Papifts feemetotake great pains for the mortifying of finne-and indeed they might feeme to us to bee the onely men that take paines for this grace,if we did not meet with thatclaufe, Col. 2.23* where the Apoftle faith, that tMiafft dingofthe body febut fbrmaH,iw#-Bw--fjfc/pjthey prdcribe for thfe difeafe a quite contrary medicine- for as the difeafe is inward, fothemtdicine muft be inward : Now Mortification M a turning of the hearr^a chSngeof the heart, a labour of the heart, but whipping aridbeatTng of the body is but as it v ere the applying of theplaifter it felfe • for an outward phifler cannot poflibly cure an in wardj difeafe. that is D a difeafe of the foule 5 but if the difeafe be inward . ! then

ThcDoclrine of^Mortification.

then the cure muft bee wrought inwardly by the Spirit. Notwithstanding, I confeftTe there are outward meancs to be ufed,which may much further the worke of Mortification^butyecwemuft take heed of deceit that may be in them, that wee doe not afcribe the worke unto thera 5 for if wee doe, they will become fnates unto us-and therefore to prevent a 11 danger of deceit from thee, I will here fet them do wne. The firft outward meanes, is, A moderate ufe of law-full things 5 that is, when men ufe lawfull things in a lawfull manner • as a moderation in dyet, in clothes, in recreations, and pleafures, a moderate jjfe of a lawfull calling,and many more which may be meanes tofurcher this Worke- but yet wee muft take heed of exceffe in thefe lawfull things $ that is, wee muft take heed that wee doe not goe to the utmoft of tf^n ; for if wee doe, it is a thou (and to one wee (ball exceed. As for example. It is lawfull for a man toeare, and to drinke, and to ufe the Creatures of God for his nourishment 5 and it is lawfull for a man to cloathe his body, and ufe Recreations fo farre forth as they may ferve for the good of his body 5 but if heeufe thefe in6rdinately a that is, if heeeate to furfer, and drinke to be drunken, and ufe his pleasure to fatisfie his lufts by negle&ing his place and Galling, they are To farre from being Meanes of Mortification, that they become utter enemies unto the Worke: therefore if you would have this outward meanes an helpe to Mortification, that is, if you would have them to bridle Nature, thenlooke that you ufe lawfull things moderately*

F 3 The

2p

The outward meanes which further Mortification.

Firft, moderation in lawfuJI things..

Exceflfe in Jawfull things is dangerous

Thefe-cond oat-ward meanes, vcwcs and proftiifes.

Vowes when lawful].

How to be efteemed of and

made.

The Dottri§c of LMortifcAti$n.

The fecond outward meanes are Vowes and Promi-/?/,and thtfe in thcmfelvcs fimply are good, and may bee a good meanes to Mortification, for they are is an Obligation to bindc a man from the doing of (uchoriuchathing; for fo the proper fignification of a Vow is, to binde a man, as it were, to his good behaviour, alvvayes provided, that it bee of indifferent things that is, of things that bee lawful], elfe Vowes binde not a man to the doing of that which is evill: ttow if it be made in things lawfully and to this end, for the brideling of our evill difpoficion of nature, thy we will not doe this or that thing, or if wc find&our nature more fubje<5t to fall, and more inclined unto one finne than another, ormoreaddi&ed unto fome pleafure than another, to make a Vow in this cafe, it may bee a meanes to bridle our affedion in this thing. But hqre wee rauft take heed, that \jgp make them not of abfolute ncceflity,by afcribing any divine power to them whereby they are able to tffed it, but to efteeme them things of indifferency, which may either bee made or not made, or elfe they become a fnare unto us: Againe, if thou makeft a Vow in this cafe,thar thou wilt not doe fuch a thing,or ftich a thing^if it be for matter of good to thy foulc,makc conscience of it, take heed thou breake not thy Vow with God in this cafe 5 for as this tyes thee in a double bond,fo the breach of it becomes a double finne: Againe,take heed that thy Vow be not perperuall,for then it will bee fo farre from being a meanes of thy good, that it will be a fnare unto evill j for when men make perpetuall vowes,athft they become a burden,

and

Tbt D o&rinc of ^Mortification.

and men love noc to beare burdens :> Therefore, if you make a vow, make it but for a time $ that is,make it fo tha^ou may renev%ft often, either weekely, or monethly, or according as you fee necefliry require 5 fo that when time is expired, you may either renew them, or let them ceafe. Now if youobfervethisin the making of your vowes, it may be another meanes unto this Worke, otherwife it will be a fnare.

The third outward meanes, is, The avoiding of all oecafions to finne: When a man avoids either the company of fuch men as formerly were a meanes to provoke him to finne,- or the doing of fuch a&ions as may provoke luft or finne in this kinde, or places that are infe&ious this way • this will be a meanes to mortification. And this we find was that command which God laid upbnevery Tiazarite, T^umb.6^ they muft not onely abftaine from ftrongdrinke, but alfo they muft caft out the huskes of the Grapes,left they be an occafion of the breach of their vow: So in Exod<i 2, 1 j.tbe children of Ifrael w ere not onely commanded to abftaine from the .eating of unleavened bread, but itmuft bee put out of their houfes, left the having of it in their houfes (hould bee an occafion to make themtobreake the Conmandement: Thus wee fee that the avoiding of the occafion of finne, will bee a meanes to keepe us from finne.

But fomc will fay, I am ftrong enough, I need not have fuch a care to avoid the oecafions of finne: it is truest is for B ibes, and fuch as are wcakt Christians, to abftaine from fuch and fuch oecafions ^ but as for mc that have beene a ProfefTor a long time, and have

fuch

3 1

The third

outward

raeanes,

Avoyding

occafion to

finne.

objefi*

^fifv.

Th* Doflrine ofLMortifcatw.

Thcfourth outward meanes. Fafting and praier

fuch a ftrength and meafure of £iitb,I need not much to ftand upon thefe termes.

To this I anfwer 3 that thfcys mens weake^fic thus to objeft, for this want of feare arifeth from the want of fpirituall ftrength; for this is the nature of fpiri-tuall ftrength in a man when hee feares finne and the occafions of fmnc, the more he feares in this cafe 3 the ftronger he is 5 and the lefie he feares, the weaker he is 5 the lefle fpirituall ftrength hee harh 3 whatfoever hee may feeme to have: therefore, doeftthoufinde want of fpirituall feare in thee 5 then thou maift juftly feare thine eftate 5 for if thou haft true Grace in thee, it will be fo farre from making of thee carekffe,that it will make a double hedge and ditch about thy foule. Againe, know that all the ftrength thou boafts of, is buthabituallgracej and whatishabiruallgracebuta creature ; and in relying upon it, thou makeftfcjh thine arme$ that is, thou putceft more truft and confidence in a creature, than in God, which is a horrible finne, and flat Idolatry: therefore you fee this is mens weakeneffe thus to objeft.

The fourth outward meanes \$,F*8ivgand Prayer, though abufed by the Papifts,yet very neceflary,and a good outward meanes to Mortification, being ufed lawfully: for what is Fafting but a curbing of the fle(h,and a pulling of it downe,a brideling of Nature, and a kinde of mortifying of the body < and what is Prayer,but a praying-or begging of grace, or for the preservation of grace,and power againft corruptions? Thefe two things are very commendable, and much ufed in the Primitive Church 5 for the Apoftle faith,

Let

The Dottrineof xMtrtification.

Let FaBing And Prayer bee made for all the Churches: which if it had not been neceflary,hc would not have commended it unto the Church. And I fee no reafon why it fliould be fo much negle&ed ambngft us, efpe-cially at this time, in regard of the affli<5tion of the Church abroad,whofe neceflitie rcquirech it 5 and al-fo being a thing fo acceptable to God, and commendable in the Church, I would it were in greater favour and jequeft amongft us.

The third meanes, if you would have your finnes mortificd,*is To labour to get the afliftance of the Spirit $ for this rauft of necefficie follow,* or elfe the other two will nothing availe us 5 for what will it a-vaile us though we have a willing heart to part with finne,and what though we take paines in the mortify, ing of our lufts,if the Spirit doe not accompany us, all is nothing worthjtherefore if thou wouldcft have this workeeffe&ually done,thou muft get the Spirit.

But this may feeme a ftrange thing, a thing of im-poffibilitie to get the Spirit s for you will fay, How is it in our power to get the Spirit f How can we caufe the Spirit to come from heaven into our hearts,feeing our Saviour faith,/*fo 3.8. That the wind blmeth where itluftethy that is, the Spirit worketh where it lifteth : now if the Spirit bee the agent and worker of every graqe,then how is it in our power to get him i

To this I anfwer,howfocver I grant that the Spirit is the agent and worker of every grace,yet I foy,there may be fuchmeanes ufed by us, whereby we may ob-taine the Spirit- and therefore the Apoftle faith, RomJS.i$. If j$u liveafter thepjh, jot* jhddje , bmif

G ym

33

3

Meanes, Tlje afliftance of ihe Spirit,

Otjeit.

%^tnfr.

7 he Doclrine of UVtortifcation^

How the

you moriifie the deeds of the fiejh you (lull live : which miifi be done by the Spirit 5 for the Apoftle makes us the Agents, and the Spirit the lnftrumcnr* whereby hefhewesusthusmucb. That it ispofsiblenotonely to get the Spirir^ but alfo have the workc of the Spirit afcribed unto us.

No w as there is a meanes to get the Spirit, fo alfo spirit may | there is a meanes to hinder the Spirit 5 fo that the Spi-bewenor i r j t m3 yhewon or loft,either by the doing or the not j doing of thefc three things. 1 Firft, if thou wouldeft have the Spirit,.then thou

I muft know the Spirit 5 that is, fo to know him as to I give him the glory of the worke of every grace: for how fhall wegive the Spirit the glory of every grace if we know not the Spirit? And therefore our Saviour makes the want of the knowledge of the Spirit the reafon that men doe not receive the Spirit: loh m 14.17. 1willfendunto you theComforter,whom the world cannot receive, becaufe they know him not: that is, the I world knoweth not the pretioufneffe of the Spirit, therefore they lightly efteeme of him 5 but you know him^and the excellency of him, therefore you highly efteeme of him: The firft meanes then to have the Spirit, 15, Labour.toknow theSpfrir, that you may give him the glory of every grace.

Secondly* if thou wouldeft have the Spirit, then take Jje.cdtpat thou netheqtefift the Spirir,nor grieve nor quench it.

Firft, take heed thou refill not the Spirit; ,nowa manisfaidtorcfiftthe Spirit, when againft the light 6f nature and grace he rcfiQcjh the tuuh$thaus,when

—. ,, , , J ■■

How the Spirit is rcfiftcd.

The Doftrine of UUortifcation.

by arguments, and reafons and ocular demonftrations laid before him,whereby he is convitt of the trticH of them, Jret knowing that they are truth, hee will notwithstanding fet downe his refolution that he will not doeit ; this is to refift the Spirit:* Of this refifting of the Spirit wee read in i~Acls 6.10. compared with Afts 7.51. it is faid of Stephen, that tbty were not able to rejiit the Wifedome, and the Spirit by which hejpake • that is, hee overthrew therivby argument and reafon, and they were convinced in their Confcienccs of the truth: and yet for all this it is hid 3 Afis 7.5 \.Te have al-waks refitted the Spirit $ 44 pur fathers have done, fo doe yee: that is, howfbever ye were convid in your Confcienccs of the truth of this Do&rine which 1 deliver, yet you have fet downe your refolution that you will not obey. Now this is a grievous finne 3 for fins againft God andChrift fhall be forgiven, they are capable of pardon, but the refilling ot the Spirir,that is, finningagainft the Light of the Spirit, is defperate and dangerous.

Secondly, what is meant by grieving of the Spirit i Now a man is laid to grieve the Spirit when hee commits any thing that makes the Spirit to loath the foule 5 and therefore the Apoftle faith. Grievemt the Spirit, Ephef^.ip. that is, by foule fpeeches and rotten communication J for the Apoftle in the former Verfe had exhorted them from naughty fpeeches,£tf (faith hee) no evill Communication proceed out of your moutbesjznd then prefently adjoy nz^and grieve not the Spirit: for if you giue your felves to corrupt Communication and rotten fpeeches, you will grieve the ___ . G z . Spirit,

35

Ads 6.\o.

How the Spirit is grieved.

The DoBrine of CMortifcation.

How the Spirit is quenched.

I

Spirit,it will be a meanes of the Spirits departurefthe Spirit is a cleane Spirit,and be loves a clcane habitation^ heart that hath purged it felfe*of thefe corrupti-ons.Therefore when youhcare a man that hath rGttcn fpeeches in his moutb 3 fiy,thar man^i ieves the Spirit* for there is nothing fo odious and contrary to mcn,as thefeare to the Spirit- and therefore if you would keepe the Spirir,then let your word* be gracious jwp-dredwith (alt • that is with the grace of the Spirit proceeding from a fandificd heart: and as fpeeches 5 fo all evill adions,in like manner 3 grieve the heart.

Thirdly,what is meant by quenching of the Spirit? A^man is (aid to quench the Spirit,wben there is a care-lefnefle in the ufing of the meanes of grace whereby, the Spirit is increaledjthat is,when men grow cardes andremiffein the duties of Religion, either in hea-ring 3 reading,praying,or meditating. Againe, when a man doth not cherifli every good motion of the Spirit in his heart,either to pray, or to heare 3 &c. but lets them lye without pradicc, this is a quenching of the Spirit.'therefore the Apoftle futh,2 Tht ^5.15. Quench net the Spirit 5 that is,by a ncgle&ofthe meanes.

Thirdly, if you would get the Spirit, you muft ufe prayer; for prayer is a fpeciall meanes to get the Spirit 5 and it is th$ fame meanes that Chrift ufed 5 when hee would have the holy Ghoft for his Difcipleshee prayed for him,as you may kejoh^^ia}.. 1 will pray tht Fathered be will fend the Comforter unto you^ that is 5 the holy Ghoft 5 for he can comfort indeed, and he is the true Comforter • and indeed there is no true cdmfort but what the Spirit brings into the heart. Now that

the

The Doclrine of {Mortification.

37

the Spirit may be obtained i^prayer, is proved Luk. ! Luk.n.13 11.13. where our Saviour makes it plaine by way of oppofirion to earthly parents; For (fair h hee) if your earthly parents can give goo J things unto their children^ then how much more will your heavenly Father give the holy GhoHunto them that aske Him : Therefore if thou wouldeft draw the holy Ghoft into thy heart, then pray for Him ^Prayer is a prevailing thing with God, it is reftlefTe, and plea/rig unro God, ic will have no denhll; and to this purpofe, faith God xoUMofes, Wherefore doeft thou trouble me f that is, wherefore art thou fo reftlefTe with me that thou wilt have no deni-all till I grant thee thy defire < fo then if you will pre-vailc with God by praier,you may obtaine the Spirit. The fourth meanes, if you would have your finnes mortified is, To walke in the Spirit 5 that is, you muft doe the anions of the n<^ man 5 and therefore the Apoflle faith. Gal. 5.16. Walke in the Spirit. Now here b)Tthe Spirit is not meant the holy Ghoft,but the Regenerate part of njan 5 that is, the new man, whofe anions are the duties of holineffe, as Prayer, hearing the Word,receiving the Sacraments, workes of Cha-Dty 3 eithcr to the Church in gererall, or to any particular member of it; and there muft notonelybea bare performing ofthem 3 for fo an hypocrite may doe, but there muft bee a delight in them $ that is, it muft rejoyce the foalc when any opportunity is offered whereby any holy duty may bee performed. But on the contrary, when we grow remiflc in Prayer, or in any other duty, the devil! takes an occafion by this to force us to fome fin^ hereupon we prefemly yeeld,

G 3 becauf

4

Mcanes,to walke in the Spirit.

Simik.

5

Meanes, Faith. Afts 1 5. $.

Ephef.3.17

Objeff.i Anfw.i.

The Doctrine of XMortif cation.

becaufe wee want ftrffl|ih of Grace, which by the negled Of that duty we are weake in. We knowfome phyficke is for reftoring 3 as well as for weakening, thereby to prefervc the ftrength of the body. now this walking in the anions of the new man, is to pre-ferve the ftrength of the foule, itprcfervesfpirituall life in a man, it enables him to fight againft Corruption, andlufts- for what is that which weakens the foule, butthea&ionsof the old man? Thereforeif you would n^ortifie your lufts, you muft walkc in the Spirit.

The fifth meatieSjif you would mortific your lufts, • is this, You muft get Faith: fo faith the ApollktAfts 15.^. Fniih purifieth the hearty that is, itfhyeththe corruption of the heart, it mortifies every inordinate defireof the hearr 3 it purgeth out the filthinefle of our nature, it makes it a nqp heart in quality • that is, it makes it fit to receive grace, and who would not have a heart thus fitted to good f Againe, It is faTd, Ephefj .1 j.that Chritt may (jgvell inyyir hearts by Faith : as if hee fhould fay, Faith will purge the heart • for where Faith is,Cbrift is 3 *and Chrift will not dwell in a rotten hearuhat is impure,and not in feme meafurc fan&ified by the Spirit. . ^

But you will fay, there are divers kindes of Rath, What Faith is this then that thus purifieth the heart?

By Faith in this place is meant a juftifying Faith-. Faith that applycth Chrift and hisrighteoufneffein particular unto a mans felfe for bis j .ftification 3 and hereupon he is raifed up to holinefTe,and enabled,out of love unto Gl mortifi-: finnc.

Now

The Dottrine of CMortifcation.

r

Now the order of this grate in a Regenerate man, iswond#full- forfirtt, the Spirir 3 which is the holy Ghoft,comcs and enlightens the mind, then it works Faith,and then Faith drawesdowne Chrift,and when once Chrift comes,he takes poffeflion of it,neverre--fting till hee hath rid the heart of the evil! difpofition of nature with a loathing of it ^ then the Regenerate man hereupon out of love unto Chrift, and hatred unto finne, beginnes to mortifie his corruptfons.

Bat you will fay, How can the Spirit of Chrift, whidristhe holy Ghoft, dwell in the heart, feeing he is in heaven £

Tp this I anfwer, that the Spirit d wcls in the heart as the Sunne in a houfe; now we know that the proper place of the Sunne is in the Firmament, yet wee fay the Sunne is in the houfe, not that wee meane that the body of theSunne is there, butthebeames of the Sunne are there in the houfe: fowefay, that the proper place of the holy Ghoft is in heaven • and when we f iy hee is in the heart of a Regenerate man, we doe not meane effentially, but by a divine power and nature^ that is, by (ending his Spirit into the heart, not onely to worke Grace in the heart, but to dwell therein.Now when the Spirit hath taken pof-feflion of the heart>it drawes and expels away all the darkeneffe of the minde, and makes it tolookeacd to fee Chrift in a more excellent manner than befcre s alluring him of per fed): Iuftification, and remiffion of hisfinnes.

And here the erroc of many is met wit hall, in the matter of Mortification • they wj§| have.Mortificati-

on

.39

The order of Faith in the Regenerate.

objeft.i

Anfw*2.

How Chrift dwelsin the heart,

Simile.

Errour a-bout Mortification confuted.

6

Mcancs, fpirituall Joy.

The Doflrine ofLMortificatio*.

on firft wrought, and then they will lay told upon Chrift for remiffion of finnes. Oh,fay they^tt I could but findc this fin, or that fin mortified, then J would lay hold upon Chrift, then I would bcleevc 5 for alas, how can I looke for remiffion of finnes, how dare I lay hold, or how can I lay hold upon Chrift, when I finde that my corruptions have fucb hold on me ? But thefe are deceived, for this is contrary to the Worke of the Spirit: for firft, Faith aflureth of pardon, and then foliowes Mortification; that is, when ajnan is once allured of pirdon of finne, then hcbeginnesto mortifie, and to flay his corruption; for Mortification is a fruit of Faith . and therefore the Apoftlefairh, Phil. 3.10. That I majfeele (be power of bis death, and the vertuerf his Refurrefti$*: Now what is meant by this but the two parts of Repentance^Mortificationand Vivification ! The Apoftle beleeved before, and now hee would have his Faith appeare in the Grace of Mortification, that hee might fcnfiblyfeele it. And therefore, if you would have your finnes mortified, you muft by Faith draw Chrift into your hearts.

The fixch meanes, if you would have your finnes mortified,is,toget fpirituall Ioy. But this may feeme a itrangethingko mortifie corruption by \+ man or a woman would rather thinke that this were a meanes to encreafe fin: bot it is not fo j for fpirituall Ioy is a fp' ciall meanes to mortifie fin,if we doebutconfider the na r ure of Mortification; for as I faid before, what is Mortification but a turning of thehearr, a working in it a new difpofirionfNow we know when the heart is not regenerate it is full of forrow, and

joy

The Doftrine of (Mortification.

joy in this eftate encreafeth fin: But when the heart is turned from finne to Gra/:e, that is, heavenly difpo-fed, there is a plcafant ObjciSt reprefented unto the eie of the Soule, asChrift, Iuftification, Remiffion of finnes, and Reconciliation: and hence arifeth a fpiri-tuall loy in the foule, which rejoycing is a Mortification of finne jfor when a man or woman fees fuch excellencies in Chrift,(asbefore)heforejoiceth in them, that he loatheth whatfoever is contrary to them. As a man that hath gotten a faire Inheritance which formerly was content with a fmall Cottage,but now the right that hee hath to the other, makes him difpife that: fo it is with a Regenerate man, thisfpirituall loy makes him bafely to efteeme ©f finne, and his na-turall eftate: and therefore faith the Apoftle, i Cor. 15.3 x.lproteft that by the rejoycing I have in Christ Ufa, I dye daily: that is, that fpirituall loy which hee had inChrift, of Iuftificationand Remiffion of fins, and that fight of glory which he faw by Faith, mortified finne in him, made him bafely to efteeme of his corruptions. We fee, by example, a man that is wrought upon by the Law, or the Judgements of God, may for a time leave fome finne, and rejoyceingood, as Herod heard lobngladly . and yet this his loy doth not mortifie finne 3 becaufe it is'not wrought by the Spirit upon an apprehenfion of the love of God • that is, it doth not proceed from the right Root $ for fpirituall loy that mortifies finne, arifeth from an affurance of Remiflionof finnes $but this arifeth from fome other finifter refped, or elfe for feare of hell. Now that fpirituall loy mortifies finne, the Wife-man proves.

41

Simile.

H

Prov.

1 42

! —

7

Meanes,

Hunilicy.

HumbJc-ntlTe of miftde what it is.

I The Doftrine of UWortificatiov.

/V*0.2.io.compared with the i6.VerkJYhen Wifedome entereth into thy hearty andJC noxvledgt is fltAfamto tbj Soulc^citjlullkeepetbeefrdrntheftrangewomav* When Wfjcdome enterctbinto thy heart ; that is, when the Spirit enlightens thy minde to fee, grace and knowledge is pleafant unto thee 3 when thoudoeft rejoyce in the knowledge of Chrift, and graces of the Spirit, then j it (hall keepe thee from the ftrange woman ; that is, from inordinate affe&ions, which otherwise would bring thee to deftrudion. Thus you fee thatfpiritu-all loy is an excellent meanes to Mortification.

The feventh meanes, if you would have your fins mortified^s^Humbleneffe of minde: this is an excellent meanes to Mortification, for when the heart is proud, it will not yeeld h that is, it is unfit for grace 5 for there is nothing fo contrary unto the nature of the Spirit, as a proud heart • and therefore theApoflle faith, i JV/.5.5. Godreftfteth the proud, hut he gives grace to the humble. Hee reftttetb the proud 5 that is, hee doth ftand in oppoficion againft him as one moft contrary-unto him • he reje&eth his praiers and his a<5Hons,be-caufe they proceed from a proud heart: but hit gives grace untoyhe humble $ that is, the humble heart is fit to receive grace, therefore hee (hall have every grace neceffary to falvation,as Faith, Repentance, Mortification, PeaceofConfcience, and Remiflion of fins : Njivthis humblcncflTe of minde is a bafe efteeming of a mms felfe in an acknowledgement of his unwor-thincfle to receive any grace with an high efteeme of Gods love 5 which indeed ra3y feeme to be contrary tofpiriuullloy, but it is not io* for the more humble

The Doflrine of CMortificatien.

43

Ezek.36.26

ble any man or woman is. the more fpirituall Ioy they have: it is encreafed by humility, it is decreafed by pride$ rhe humble heart is al waies the joy fulleft heart 5 for the more grace the more humblenefle, and che more humility the more fpirituall Ioy,for where there is a wane of grace, there muft needs be a want of fpirituall Ioy,Now deje&ion and humility areof a contrary nature. a man may be caft downe, and yet no t be humble 5 humblenefle of minde is more inward than outward, but the other may be outward but not inward; therefore if you would have your fins mortified, get an humble heart: for it is faid, ^/i/,3 4.18. The Lord is nigh unto them that are of a broken heart: a broken heart is an humble heart: and, Ezek. 36.26. A new heart, and a newjpirit will 1 give yeu: that is 3 when I have throughly humbled you, andcleanfed you from your rebellioufneffe againft me ? then I will doe this and this for you: well then, hbour for humblenefle of minde, if you would have your finnes mortified. Thus much of the word CMortific^.

We now come to a third point, and that is, what are thofe things that areto be mortified? andthefe the Apoftle cals in generall, Earthly Members: Hence we note,

That alt earthly ^Members art to be mortified* Dofi.

For the better explaining of this point,we will firft fpeakcof the generall,and then of the particulars:but firft of allbecaufe the words are hard,we will fhewyou by way of explanation, firft, what is meant by members . and fecondly, what is meant by earthly members.

For the fir ft s What is meant by Members? By Mem-

H 2 hers

What is here

meant by Members.

The Doftrine efCMorfiification,

Why called Members, Reaf. I,

Pet.x. 3 .

hers is meant finne, or any foulc affe&ion of the heart, when the heart is fet upon a wrong obje& or clfe upon a good objeft, yet exceeding cither in the manner or the mcafure,makes it a finne : as. firft, when a mans heart is fet upon a bafe object, as the fatisfying of his j eyes according to the luft of his heart,or fet upon his pleafure inordinatlytothefatiffying of hislufts snow thefe arc bafe obje&s. Againe, there are other objeds which in themfelvesare good and may bee ufed, as care of the world, and the things of the world: a man may lawfully care for the things of this life that hath a charge, or a man may ufe his pleafure for recreation^ may feeke after his profit,thereby to provide for his family • but if the care for the world, and the things of this world, exceed either in the manner or the meafure>that is 3 if they be gotten unlawfully, and if the heart luft after them., if they breed a diforder in thefoule 3 and a negleft of grace, then they become finne:

Now they are called members for thefe reafons : The firft realbn is, becaufe thefe bafe afFeftionsfill up the heart; that is, they make the heart fit for all manner of finne, even as the members of the body make the body fit for a&ion: now we know that the body is not perfeft, if the members bee not perfed, fo when the heart is not filled with thefe members 3 it may bee fit for finne but not for every finne, but this filling of it makes it fie for all finne-and therefore the Apoftlefaith, 2 Pet .1.3. i^dccerdtngtt his divine fewer he hath given us all things • that is, by divine nature we all come to the knowledge of the Faith: now that

which

The Doftrine of ^Mortification.

45

which is contrary co the Spirit, and the knowledge of him, ismadeupbythefe bafe affections, even as the body is made up and complete by its members.

Secondly, they are called Members, becaufe thefe bafe affections doe the anions of the unregenerate part,evcn as the members of the body doe the a<5Hons of the body • for they receive into the heart all manner of finne, and thence they fend bafe affediions into all the reft of the faculties.

Thirdly, they are called Members ,becaufe they are weapons ofunrighteoufnejfe^ox fo the Apoftle cals them even as the anions of the new man are called the weapons of righteottfnejp $ that is, the care for the adions of the new man. Now we know that it is the property df one member to fight for the good of another 5 as wee fee, one member will fuffer it felfe to bee cut off, and feperated from the body for the good of the reft$ and fo it is in like manner with thefe,for all will joyn together for the mortifying of finne one in another. On the other fide,thefe weapons of unrighteoufneffe, they fight for one another againft Grace, they are carefull to performe the anions of the old man, and to fulfill every luft of the flefh.

Fourthly,thcy are called Members bzzzvXz they are as deare unto the hcarr,as any member is unto the bo-dy, and therefore in Scripture they are called the right hand, and the right eie, Mat. 5.2 p. that is,they are as deare,and fticke as clofe unto the hearr,and will as hardly be feparated from it as the nearcft and deared member of the body; thus much of the word member.

Secondly, what is meant by Earthly Members f By

H 3 Earthly t

Reaf.

Reaf. 3,

What is meant by earthly Members.

What it is to bee earthly minded.

The Voftrinc of ^Mortification.

Earthly Members is meant all earthly affedions. as immoderate cares, inordinate lufts • or it is a depraved difpofrion of thefoule, whereby it is drawnefrom heavenly things to earthly . that is, it is drawnefrom a high valuing of heavenly things to a bafe efteeme of rhem, and from a bafe efteeming of earthly things, unto an high efteeme of them; this is earthly min-dedncflTe. But for the better explaining of this Point 5 firft, wee will (hew what it is to be earthly minded: fecondly, what it is to be heavenly minded.

For the firftjwhat it is to be earthly minded: It is to mind earthly things, or heavenly things in an earthly manner 5 that is,when the foule is depraved fo of fpi-rituall life that it looks upon grace and fal vation with a carnall eye,when it is reprelented unto it, becaufe it is but naturalist is not enlightened by the Spiritjnow till a man be enlightened by the Spirit, he cannot fee fpirituall things in a fpirituall manner, Howfoever, I grant that by the light of nature,* man being endued with a reafonable i 6ule,therby may come to difcerne of fpirituall things 5 yet fo as but by a common illumination of the Spirit,as we call it; not as they are, but only as he conceives of them by his naturall reafon:for firft,by nature a man may conceive of fpirituall things, but not fpiritually; for nature can goe no further than nature: now what is competible and agreeable to nature he hath a tafte of,he fees things fo far as they are futable unto his nature 5 but nature can looke no further 5 for this is the property of nature, it goes all by the outward fenfe and appetite 5 and no man can apply fpirituall things by the fenfes, but earthly things.

Second-

The D oftrine of CMortification.

Secondly, by the affeftions a man may conceive of fpiricuall rfiings,for the afredions are the proper feate of Iove D and a man being endued wichlove,may beaf-fc&ed with heavenly things/ofarreas they are fweet unto nature$and hence may arife feare of lofing them, not becaufe they are heavenly things,but becaufe they are. fweet unto his nature. Befides,the aflfe&ions may reftraine him,and turnehim fromefteeming of things bafe, to an efteeming of things that are more excel-lent,andyetbebut earthly minded:forit is not theaf-f e<2ion to good, that proves a man to be good, but it is the rice of the affedion that is the ground from whence they fpring • namely, from a heart enlight-ned by the fpirit: Herod may affed lohn> and lohns do&rine, but this is not bred by the fpirit,but acar-nall aflfcdlion.

Thirdly, by the underftanding or minde, a man may come to conceive of (pirituall and heavenly things^ his minde may be enlightned with the knowledge of them,and yet be but earthly minded: As for example :

Firft,he may fee a vertue in heavenly things above all things in the world, he may conceive of them by looking into them, fo that a vertue and power may appearcin them excelling every vertue in anything elfe -, and yet not renewed.

Secondly, if hee be of a more noble fpirit he may doe good, either for Church or Common-wealthy he may be very liberall and bountifull unto any that (hall feeke unto him in this kinde, and hereupon may grow remiflTe after the things of this world, and fo be

not

47

3

How a man may come to know fpiri-tual things and yet not be renewed.

The Doctrine oj\JMcrtijix at ion\

Dan. 4 34,

5

Mar. 6.2c.

not all fo violently carried away after covetoufneffe, and yet not be removed. •

Thirdly,he may come to fee holineffe in the children of God, and thereupon be wonderfully aflfe&ed with it,in fo much that he may wifh himfelfe the like: nay more,he may wonder at their holine(fe,and be a-ftoniihcd with an admiration thereof, as one overcome of it,and yet not be renewed*

Fourthly,he may come to fee into the attributes of God, both the communicative Attributes which are icommunicatcd to the Creatures, as juftice, Mercie, Righteoufneffe,Patience,and the like; and alfothofe that are not communicable, but effentially proper to God, as Omnipotencie, Omniprefence,and the like; and hereupon he may acknowledge God to bee fuch an one as thefe declare of D or elfe as he hath made himfelfe knowne in his Word: as wee fee in l^tbuchad* mzz*r % Dan.q 34. and yet be not renewed.

Fifthly, he may feele the fweetnefle of the promi-fes of remifsionoffinnes,juftification,andreconcilia-tion,andrejoyceinthem, as Herod heard John gladly, Mark.6.20. that is, hee was glad to heare John preach repentance and remifsion of finncs,he felt fweetnefle in this 5 fo hee was content to heare that it was not lawfull for him to have his brothers wife,but hee was not content to obey : in like manner, any man or wo-I mammyfinde fweetnefle in the promifes, and yet ; not be renewed.

Sixthly, hee may beleeve the refui region to life, , and hereupon rejoyce after it, becaufe heebelceves ; there is a reward hid up for the righteous with Chrift

and

Tht Doftrinc ef iM$nific&tion t

and may defire to be made partaker of it with them, and yet not bee renewed: For if you looke into this man, none of all thefe have the firft feat in his heart, but they are, as it were, in a fecond roome orclo-fet; for earthly things have the firft and principall (eat in his heart,but thefe come in after,as handmaids fervants unto the other, and therefore have no fpir> tualltaftetohim.

To make this plaine, let us confider the order of the faculties of the foule: the minde is the principall f acuity ,and this rules the will and affc&ions: now the minde being earthly difpofed, the will and affeftions can goe no farther than the mijjule guides them: every faculty hath an appetite,and tne foule of a man hath an underftanding which governes 5 now looke what the minde of a man loves or hates,that the will wils, orwilsnot; for the will is but the appetite that fol-lowes the underftanding. Againe,every faculty in man hathafenfe, and by that it is drawne toaffeft that which it chufeth,for the defire followes the fenfe^and as it is with one faculty, fo it is with all the other of the faculties; for the faculties fuit all after the fenfes, and affc<S that which the minde affe<5ts: and thus the will and affe&ions hanging upon the minde,it is unpof-fible that the will of a man fliould will and affed any other thing than that which the mind is affe&ed with*

But here fomeQueftions may be moved: the firft Qucftion is this; But is there fuch light in the under-1 ftanding as you fay,then it feemes that a naturall man \ may by the light of Nature come unto true knowledge '.

- I To

4?

The order of the faculties of the foule.

£ffft.i

The DoftrineofCWortificaUon*

An fa. i. ! To this I anfwer, that a naturall man may come for How ana- fubftance as farre as a fpirituall man, but not in a right niafknow ma ™ ex: 5 the Apoftle faith, Rom. 8.5. They that Are of fpirituall thefiejhtdoe favour the things of\heflejh: and 3 i C*r. 2.. 14; things. T fo mturA u manperceiveth not the things of the Sprit: where the Apoftle faith, he doth not know them at 4J1, for he wants a fan&ified knowledge of them $ he knowesthem 3 but not by that knowledge which is wrought by the Spirit alwayes accompanied with fan&ification 5 he knowes them for fubftance, but not in the right manner, as to be a rule to his life, A car-nail man may fpeakeof fpirituall things, but not reli-gioufly 5 that is, wiityn inward feeling of that in his he^rt which be fpeakfs of: fo alfo a carnali man may have'light, butitisbutadarkelightj hee may have light in the underftanding, but it is not tranfeendent unto the reft of the faculties to transformeanden-I lighten them, and therefore though hee have light, j yet ftill he remaines in darkencfTe. what it is The fecond thing to bee confidered is this. What 'enf hea ** * s to ^ e heavenly minded : A man is faid to be heaven y mm- ven jy m inded when there is a new life put into him, whereby he is able both to fee and to fpeake of fpirituall matters in a more excellent manner than ever he was: And therefore the* Apoftle faith,£/^/4.i3.W he renewed in thefbirit of jour mindes: that is, get a new kinde of life ana light in your foule ; for when Chrift enters into the heart of any man or woman, hee puts another kinde of life into them than that which hee had by nature $ the Spirit workes grace in the heart, and grace makes a light in the foule- it makes another

kinde

Ephe,4^3

The Dottrine of CMortificMionl

51

kind of light than before ^ for before there was but a naturall lighr,a fight of Chrift and faIvation,but with a naturall eie > y but now there is a fpirituall light in his foule whereby he is able to fee Chrift in another mannered therefore it is called the light of the minde^he boringofthe eares^nd the opening of the eyes ,that is,the r e is a change and alteration wrought in him whereby hee can perceive fpirituall things , his eares are opened to heare the my fterics of falvation,with a minde renewed to yeeld obedience unto them,making them the rule of his life • and his eyes are opened to fee the excellencies that are in Chrift, as Remiflionof finnes, Iuftification 3 and R econciliation in a more excellent manner than before; hee is, as it were, in a new world, where he fees all things in another manner than before. Now I doe not fay, that hee fees new things, but old things in a new manner 5 hee faw Iuftification, Remiflion of finnes, and Reconciliation before, but now hee fees thefe and Chrift in a more excellent manner, there is, as it were, anew window opened unto him whereby hee fees Chrift in a moreplaine and excellent manner, and hereupon hee is affured in the way of Confirmation of the Remiflion of finnes :. hee had a generall truft in Chrift before, andheefawaglimpfeof him, but flow heeen-joyes the full fight of him • that is, fuch a fight as brings true comf&rt unto the foule. As a man that travels into a farre Coutitrey fees at laft thofe things which before he faw in a Map 5 hee faw them before, but in a darke manner • but now he hath a more exa& and diftindt knowledge of them : even fo it is with a . \_ I 2 Rege-

Simile.

/

♦ The. Doctrine of\Mortifi'cation.

i Cor. i opened.

Simile.

Regenerate man, hee favv Chriftandthepri ileges that are in Chrift before, but darkely, as it w ere in a Map, oncly by a common Illumination, but now hec fees them by the fpcciall Illumination of the Spirit through Grace: And therefore the Apoftlc faith, I Cor,2, p. The eye hath not feene, nor the eare beard, neither hath it entred into the heart of man to conceive ej thofe things tjiat God hath prepared for them that love Him: Hovvfoever this place of Scripture bee generally expounded and underftood of the Ioyes of heaven, yet in my opinion, it is much miftaken $ for by this place is meant thofe fpirituall Obje<fts thacare fhowne unto a man w hen the Spirit begins firft to enlighten him; The eye hath notfeene • that is, which it hath not feene in right manner: hee never faw them in fuch a manner as now they are fhown unto him:he now fees heavenly things in another manner, hee fees Iuftification in another manner then before, hee fees remiffion of finnes in another manner then before: fo like wife he fees finne in another hew then before^for now he fees remiffion of fins follow them asia medicine to heale them : Againe, he fees Iuftification and Remiffion of finnes in another hew, he fees them in an higher manner than before, hefccsthemnowasfutabletohim-felfe, and neceffary to falvation ; before he faw them as good, but now he fees them as moft excellent. As it is with a man that is well 3 fo it is with a man that is not regenerated: now tell a man that is well, of Bal-fome and Cordials, wfcatReftoratives they are, and what good they will doe to the body, yet he will not liften unto them becaufe hee is well and needs them

not-

The Doftrine of UWortificatien.

53

nor- but tell rhcm-unto amanthatisficke anddifea-kd^ he will give a diligent eare unto them, becaufe they are futable for his difeafc :fo it is with a fpirituall J man before he be regenerate,he liftens not,he regards not fpirituall things • when he heares of Iuftification and Remiffion of finnes, he fleightly paffeththemo* ver, becaufe he feeleth himfelfe in heakh,and finds no want of them ^ for what fhould a man take and apply a plaifter to a whole place that hath no need of fuch a thing i hut when he is once renewed and mortified, then he finds thefe futable to his difpofirion \ and this is to be heavenly minded: A naturall man or woman may talke of grace, of Iuftification, andRemiiTion of finnes, but they cannot fay that thefe are mine,or that I ftand in need of them 5 for fo faith the Apoftle, 1 Cor. 2. 1/{.Thenatural(manfercerveth not thethings of thefpirit: that is, he may talke ofdeepe points of Di-vinitie, but not by the feeling of the Spirit $ he may fee God and Chrift, but not in a right manner. .

But you may fay unto mee. If a man heavenly minded may fee thus farre, then when he comes once unto this eftatc, he needs no* feeke any further Illumination ?

To this I anfwer, that though the fpirituall man be thus minded and enlightened, yet he muft feckefor more5 becaufe this knowledge is but in part; For wee how but in part, faith the Apoftle, 1 Corinth. 13. 12. that isj though wee know much of heavenly things, yet it is but a part of that wee ought to know, or that wee fhould know: therefore wee muft ever be breeding in the Spirit, wee muft be evergrowing towardi

I 3 per-

£»fjl.2

Anfw.i.

Anjw.^ Simile.

The Dotlrinc of tMoYtificatiM.

How the

undemanding en-lightned, n:ay doe gotvd to the reft of the faculties.

perfe&ion : now there can be no growing till the minde be enlightened,for this is a work of the minde 5 and fo ifarre as the minde is enlightened^ fo farreis the will enlightened, and not oncly that, but the reft of the faculties arc enlightened accordingly.

But you may againe fay unto mee, If this light which you fpeake of be feated in the minde, then bow farre doth this light redound unto the reft of the faculties, feeing the other feeme not to befehfibleof this light, becaufe many times there is fuch rebellions in them 1

To this lanfwer, That earthly and heavenly min-dedneffe is feated in the underftanding 3 wilI,or minde of a man: As for example 5 A Lanthorne is the proper feat of a Candle, now it receives not the Candle for it felfe, neither keepes it the light to it felfe, but it receives it in to prelerve light,and to communicate it to others^e ven fo doth the underftanding, it doth not onely receive light for it felfe alone, but by prefer-ving of it, it doth communicate his light to the good of the reft of the faculties: fo the Apoftle faith, Tou are begotten by the wofdofTwthyUm.Li^. Now Truth is properly in the underftanding, it isfirftthcte^ and thence it doth communicate unto the reft of the faculties by redundance$ I (ay by redundance, but not by irifofion• that is, the light that is in the understanding doth redound to the-enlightening of the reft, but it; is conveyed to the reft by the Spirit, and foa manisrene-wed.

No^forthe better explaining of this, wee fhall fliewttow,the undemanding being enlightne'd > may

doe

The Dottrine of CMMificAtion.

doe good unto the reft of the faculties.

Firft, the Reafon or Wifdome being firft enlight-ned, it refts not there 3 but flowes by a redundancy un. to the other faculties, and thereupon may take away thofe lets and impediments unto good:as thus, Wher-as ignorance or infidelitie was formerly a hinderance unto good things, making him that was ignorant un-capable of the myfteries of falvation, fo that he could not beleeve the promifes of the Gofpell a he could not bring his will and affe&ions to embrace the truth • which ignorance is now taken away by that light that is communicated unto him by the understanding.

Secondly,, although the underftanding cannot remove feare and anger, becaufe they are qualities of nature,and evill difpofitions of the foule,which ir got by Adams fall $ yet it may hinder the growth of them, it may withftand the a&ions of them. As a Py lot cannot hinder the raging of the Seas,it is not in his power to make'them calme, yet frc can 5 by ufing mcanes,doe fo much as to fave his (hip:(b a regenerate man,though he cannot ftay his impatient anger and feare, yet he may kecpe himfelfe from the adions of impatient anger, and fo bridle his immoderate feare, that he may not be diftra&ed with it.

Thirdly, the underftanding may doe much good by inftrudions,when it is renewed,and therfore it comes many times that the reft of the faculties are overturned by the reafon 5 as thus, when the will and atfeftk ons are immoderately fet upon a wrong objtft, the minde comes andinftru&s the will and affe&ionsof the vileneffeof the objedt, and the danger that will

enfuej

55

Simile.

4

rfev

Tht Doflrinc ofLMortification.

enfue; and then contrarily informing them of grace, propoundeth heavenly obje&s unco them • hereupon they become affe&ed with them 3 and fo are turned by the Reafon.

Fourthly, it may doe much good by the ruling of them, for the underftanding is the f uperior facultie of the foule, and therefore ic becomes a guide unto the reft : now if the underftanding be enlightned ( as I told you)it doth communicate his light by redundance unto the reft of the faculties, then it muft needs follow that the underftanding being enlightned truly with grace, and the other faculties partaking thereof, they muft needs be ruled by it. Every inferiour is ruled by his fuperiour 5 or at leaft fliould be fo 5 fo every facultie (hould be fubordinate unto the minde : now if there be a rebellion in them 3 it is the diforder of the foule, as the other is the diforder of the State. Thus much for the explaining of thefepoints,namely,what it is to be earthly minded, and what it is to be heavenly minded.

The firft Ufe then (hall be, to reprove fharply fuch as favour the members of this bodie, and are inordinately affr<5ted with this earthly mindedneflc, fuch alfoas cannot deny thefe members any thing that js pleafant unto them, whereas they fliould be fuppref fed and mortified by the Spirit. The rich man feeds thefe members with his riches,the covetous man with his covecoufnefle, the proud man with his pride, and the ambitious man with his vain-g!oric,when as thefe are their greateft enemies 3 howfbever they are couze-ned by them ^ but if they did but know, if they were

bur

The Doftrinc of XMortification*

but truly enlightned with grace,they would perceive the cvill of thcfc members, and how great an enemy this earthly mindedneffe were unto them, and then they would ftarve their bodies, fooner than they fhould deceive them of their foules. For firft, as there is nothing more hurcfull unto man than earthly-min-dedneffe • fo, fecondly, there is nothing more hate-full unto God 5 and thirdly, there is nothing more contrary unto theprofc(fionofChriftianitie,than the loving of thofe earthly members.

For the firftj fay that there is nothing in the world more hurtfull unto man than earthly-mindedneffe, becaufe it makes him worfe than the beaftsjthe beads doe not finne,but thefc earthly members are the caufe offinneinus, and finne takes away the excellency of the creature. Innocency is the excellency of the creature, fimply taken as he is a creature, and this was all the excellency that we had in Adaw^bux. finne tooke a-way that excellency .-therefore what lacob faid of Reuben, Gen. 49.4. when he had defiled his bed, Thou haft (faith he) taken away mj excellencies that is,that which I outwardly refpe&ed moft,may be faid of every luft-for what a man keeps, that is his excellency-the wife is the husbands excellencie 3 and therefore whenlhee is defiled, he hath loft his excellencie ^ for as a man keepes or lofeth that outward thing which he moft refpe&eth, fo he keepeth or lofeth his excellencie : The Starres that fall, when they are in the Element they fliine and give light, and then they are faid to keepe their excellencie • but when they once faH,theti they lofe their excellencie, becaufe they have loft

K their

57

Nothing more hurt-full co man than earth ly mindednefle*

When men are faid to lofe their excellencies.

Simile.

Reaf.i .

Simile.

The Doftrinc of (^fortification.

Sinne one-ly nukes a man lofc hi* excellency.

Ruf.2.

their light and fplendor 5 fo men are faid to lofe their excellencie when they give way unto their lufts.

And the reafon is, firft, becaufe when the mind affects earthly things, ir mingles together two contraries, Grace and Chnft, with fhne and the world, and (o ecclipfeth the excellency of the one with thebafe-nefle of the other: As when gold and droflfe are ming. led, the bafentffeofthe one doth corrupt the other, foas the excellencie thereof doth not appeare^ but mingle gold wirhfilver 3 or let it be alone, and then it keepes his excellency, and is not ecc11 pled : even fo, when a man is earthly-minded, and his aff dions are fet upon bafc objc <fts, with that enlightned know ledg he hath,he mingleth an ignoble and bafe objed together, and folofeth the excellencie of it. Now there is nothing that can make a man to lofe his excellency, butfinne- for other things that happen unto a man are not able to take away his excellency,** reproches and imprifonraents in the worldjfor a man may keepe himfelfe heavenly minded for all the reproches and impnfonments that he (hall meet withall, if he can keepe out finne; all other things are unto him but as a candle in a dark night,which makes a man fee his way the better-fo all things in the world cannot ecclipfe the grace of aChriftian, but in thehardefteftatehe will fo keepe his heavenly mindedneffe,that his grace fhall the moreappeare.

Secondly, finne pierceth men through 3 f ;r that which is faid of riches, 1 Tim. 6. 10. is true of every finne, It perceth them throw mih many forroms: that is, it wounds his foulc, and makes him to draw to.bis

owne

7 be J>ottrint of (Mortification.

owne deftru&ion: Againe, finnc having once gotten pofleffion, will have no deniall 5 if once you give way unto it, it is reftleffe 5 for when a man hath fatisfied one Iuft, another comes to be fatisfied, till at laft his heart is hardened, and his Conference hath loft all fcnfe,andwhenitisthus with him, he is drowned in finne: he is, in this cafe, like the Silke-worme, that never refts turning her felfe in her web till at laft (hee deftroy her felfe: To earthly-minded men, when they areoncecatchtinthisfnare 3 they never n ft turning themfelves from one fin unto another, till at laftchey deftroy themfelves.

Secondly, there is nothing more hatefuU and of-fenfive unto God than when a man is earthly-minded, for when a man is earthly-minded, hee fets up Idolatry in his heart :lfpeake not of the bodily proftrati-on, howfoever in time it may be, he will be fuch an one 5 but I /peake of covctoufnefle, that fpirituall Idolatry of the heart,as the Apoftle cals ir^which is when the heart is once fbtted with thefe earthly things,that it drawes all the faculties of the foule after them, fo that the Commandements of God become a burthen unto him. Now there is nothing in the world more odious unto God than to be an Idolater, for he is a loathfome creature, one whom God hath left to him-felfe:now God never leaves a man till he forfakes him, but when he doth forfake God, then he is left to him-felfe: andthis is properly called the hatred of God, forthen God with-drawes from aman hisSpirit and fpeciall providence, becaufie he loathes him : And as it is with us, what a man loaths that he hates, and we

K 2 know

59

Simile.

2

Nothing fo hacc/ujj co God as earthly, minded-neiTc.

The Dottrint of^Mortification.

I

Nothing kflfe be-fecmeth a profcffor than earth ly minded-nefife.

know that a man cares not what becomes of that which he hates; fo it is with God in this cafe : For, I fay, the turning of a mans heart from fpirituall things to earthly, is the fetting up of Idolatry in the heart; and nature her felfe abhorres to have the affe&ions drawne away: for as an Adultreflc is odious unto her husband,becaufe her heart is drawne away from him 5 fo an Idolater is odious unto God, becaufe it drawes away the heart from God: and therefore the Apoftle faith,/"*. 4.4. Knowyounot that the love of the world is enmtietoGod? that is, if you love the world it will make you commit Idolatry, and then you are at enmi-tie with God, and fo confequently God and you are at odds, you (land in defiance one againft another $ for who is at greater enmitie with God than an Idolater i

The third thing to be confidered, is. That there is nothing in the world that lefle befeemeth a Chriftian man or woman,efpecially one that profeffeth Religion, than carthly-mindedneffe 5 for this caufe an unre-generate man is compared to a Swine, becaufe all/his ! delight is to paddle in the world, and to be wallow-J ing in it, as in his proper place ; for what would you haue a Swine to doe > but to delight in things that are agreeable unto his nature * But for a man that profeffeth Religion, to fall from his Religion unto pro-phaneneflfe, and to the love of the world, this is moft odious unto God, this God hates with a deadly hatred, this is a defyifing of God, and a trampling underfoot the bloudcfCbritt: It is nothing for a pi ophane man that hath not given his name unto Chrift, to lye wal-, lowing

The D ottrine of ^Mortification.

lowing in the world,and to goe from one finne to another ; it is,as it were,but the putting offone garment ro put on another, which is not unfeemely- or the pulling of a ring offone finger to put it on to another, wherein feemes noundecency 5 fothefinnes ofpro-phane r men feemc not to beunfeemely in regard of the perfons from whence they come 5 for there is no other things, at leaft wife better things to be expe&ed from them: but for one that hath profeffed Chrift, after long profeffion to fall greedily unto the world, this is unbefeeming a Chriftian man 5 other things are contrary unto grace,but this forfaking of the world is futable unto grace.For a covetous man that is profane there is no contrariety in that,it is futable unto his dif-pofition, but for any man that hath tafted of heavenly myjleries^s the Apoftle faith 3 #f£.6.5.to fall away into a fwinifh difpofition, as to covetoufneffe, or pride, be fhall hardly he renewed by repentance -that is,he will hardly fcrape off that blot of relapfe: nay, many times the Lord meets with fuch by great judgments-as Salomon in his youth how did he maintaine Religion,yet in his age how fearefully did he fall into idolatryM/i being young, honours God in his youth, yet he fell away in his age, and the holy Ghoft hath branded him with three fearfull finnes:and fo AhaziahMc fell away from God to idolatry,and in his fickneffe fent to witches to help him:how unanfwerable were the ends of thefe to their beginnings 5 therefore take heed of Apoftacy. I fpeake of this the more, becaufe wee fee daily many in their youth are marveilous zealous, and pretend great love unto Religion,and yet if you mark the end

K 3 of

6\

Simile.

The DottrincofiMtrtificatietj.

Difference betwixt the back-fliding of the Saints, and the wicked.

A threefold caufe* of the backdi. ding of the gouly.

Caufe I.

Caufe 2.

ofthcie( IfpcakenotofallJ who greater backfliders than them < and indeed this backfliding many times provestheportionof Gods children- the moftho-Iieft,anddcareftofGods Saints many times arefiib-jecft unto this alteration, and yet be deare and precious in the fight of God: As we fee ia David& Peter. But there is great difference betwixt the flacknefTe of the Saints, and the wicked backfliding : the godly they may flacke,but it is but for a time 5 he is cold and remifTe in the duties of holinefle, but it lafts not, it va-niflicth away: on the other fide, the wicked lye and continue in Apoftacy unto the end • in thefe it is natu-rall, but unto the other it is but the inftigation of the divell working by fome luft upon one of the faculties. Now flacknefle or coldnefle of Gods children may feeme to proceed from a threefold Caufe:

Firft/rom that hollow-hartednes that is in the children of God 3 which like a hollow wall fals when it is (hakffybecaufe it was not firme: fo their hearts being not firmly eftabliflied in grace,nor rooted in the know ledge of Chrift, when afflidions or reproches come, it (hakes downe that hold which they feemed to have ofChrift.

Secondly^he next caufe may proceed from the evill example of men,which by their infinuation may draw their affeftions away,.and carry them from that love that they had towards God:therefore take heed to the infinuation of wicked men, they will firft labour to know the defire of your heart, and then they will fit ihemfelves accordingly to deceive you 5 and befides, the devill workes effe&ually by them.

Thirdly,

The D ottrine of ^Mortification*

Thirdly 3 the laft caufe may proceed from this,that he is removed from under a powerfull Miniftery which formerly he lived under,unto a carelcffe ftiepheard,or ac leaft an unprofirable one 5 hereupon he may grow remifle and cold in the duties of Religion: but never-thelefTe although this arifeth from men, yet the caufe is in themfelves 5 for what is the reafon that they fall, but becaufe they findefpirituall things dead in them, and an in-lacke of grace.Therefore Ibefeech you take heed of falling away, for if a man fliould runne in the wayes of holineflTc, and catch heat s that is,be enlight-ned, and then fie downe in a confumption of grace 3 or fall fickeofthe love of the worldj.furely it is afear-full finne: therefore let this teach every man to take heed to his (landing.

Firft, for thofe that doc ftand, let them take heed that nothing take away their hold,whether it be pro-fit,pleafure,or delight: thefethedevillwillufc as in-ftrumentsto beguile you, but take heed that you be not deceived by them.

Secondly, for thofe that have fallen unto earthly mindedneffe,let them learn with Philadelphia to repent and to doe their firHmrkes^ that is, let them labour to get out of this condition.

Thirdly, for thofe that have not yet tailed of the fweetneffe of Chrift, let them here learae to be afha-med of themfelves,, becaufe they have negle&ed fo great falvation:and thofe that have had the meanes of grace a long time preach'd unto them in the evidence of the Spirit,and yet have not beene renewed • that is, have not left their fwinifh difpofition, may here bea-

fhamed.

*3

1 1 m

Caufe 3,

I

A caveat to thofe that ftand.

2 Thofe that have fallen Revel. 3.

3

Thofe that haue not yet tafted of the fweetnefTe ofChrift.

H

Tong men

2 Old men.

Objcftios of earthly minded neflfc an-fwcred.

Object.I

J be Doflrine of UWortificatiM,

(hamed.But it is a hard matter to perfwade the world of the truth of this point 5 theMinifters mayfpeake & pe rfwade, but it is God that muft change the heart, and make the man willing to have his corruptions mortified. Wee fpeake but to two forts of people, young men and old: Firft, young men when they are perfwaded to forfake the world, they replyjt ftands not with their youth to fet upon this worke; they are not able 3 or at leaft not willing to leave their plea-fure. Secondly, old men, when they are perfwaded to forfake the world, reply alfo and fay, They have beene inftru&ed, and have made choice of this, and therefore are now unwilling to repent of their earthly mindednefle, left they (hould be reputed rcmiffc and weake in their j udgements,& therefore now they will not change their eftates which they have 1 ived fo long in. But howfoever ic is hard for a man to draw men out of their fwinifli condition,yet it is an eafier worke if God will be theinftrudter, if he doe put his Spirit into the heart, it will cafily expell theworkesofthe devill,thofe ftrong holds that Satan hath in the heart. Now the reafons that make men minde earthly things,to fticke fo faft unto them,are theft: Firft, be-caufe earthly things are prefent. To this may be re-plyed, It is true,earthly things are not at all to come, for that which wee have is prefent 3 thofe things of the world which wee enjoy and have inpoffeflion, are prefent, as riches, honour, and the like: yet there are other things that are prefent which are of a higher nature, which we ought to fet our hearts upon, if we will be led by prefems , for Ioy in the holy Ghoft is

prefent,

•

The Doftrine of (Mortification.

prefent,and Iuftification is prefent,and Regeneration is prefent,Remifl(ion of finnes is prefent, Reconciliation is prefent. and you will fay that thefe are farre better than the things of this world:But {ay that thefe were not prefent but to come, yet wee account it a pare of wifedome to part with a thing prefent that is of fmalaccount,for hope of a better afterwardsjw ho is there that will not part with a fmail thing prefent, upon condition of enjoying of a greater afterwards ? the world and the things of the world are nothing in comparifon of Grace and Salvation ; therefore what if thou forfake all thefe things, upon condition you (hall get eternail life for them hereafter. For this is the difference betweene reafon and fenfe • Nature is carried away by fenfe, it ddights in that which it feeles, now fenfe is prefent; but reafon goes according to judgement, and refts upon hope: therefore let the children of God ufe their fpirituall reafon in the forbearing of prefent worldly delights, in hope of enjoying of better things $ and take heed of fenfe, be not led away by it, for it is ufually a great meanes to draw our heart and affe&ions from Grace to earthly things. Luk. 15.23. the rich Glutton when hee was in torment, had this anfwer from ^Abraham ^ Sonnt, Re* member that thou in thy life time hadU thy pleafure: that is, thou hadft it then when it was not a cime for plca-fure • thou waft led away by fenfe, and now thou muft bepuniflied. The Apoftle, /<*>*.5 5. pronouncetha woe upon rich men,becaufe^w received par coafolati* on here . that is, you have received pleafure in a wrong place,for the earth is no place of true pleafure • therein fore

6%

Difference betweene nature and fenfe.

Luk,i?.2j,

[am.f.f.

The Doftrlnt oftMvrtification.

Simile.

ObjtSl.2

A threefold difference in the matter offenfe betweene the fuperi-ourandin-feriour fa. i culties.

fore you have received your confolation $ you can ex-pe<5l no other pleafure hereafter, for you have fought true content where it is nor- therefore woe unto you. Amanthatmindes earthly things is like a man that hath a great grafpe,which cannot hold any thing more except hee let fall that which he hath: earthly minded men,thcy have their hearts full of earthly things and pleafurc,and therefore it is not poffible that they fhould gripe Ghrift and Grace, except they let fall that gripe that they have already of earthly things : Therefore this is afalfe Reafon that men doe objc&.

Thefccond Obje&ion is 3 becaufe earthly things are fenfibly felt, and in things that are fenfibly felt, thcreis fweetneffe: but as for other things, they are onely conceived by the imagination, as Grace and other fpirituall things.

To this I anfwer, men in this are exceedingly deceived : for if the lefTer faculty be fenfible,then much more the greater faculties, and if the inferiour part of the foule hathafenfible tafte, then certaincly the fuperiourpartof thefbule is the more fenfible part: for the greater faculties have the greater fenfe, and as they are larger fo they grow deeper. Toexplaine this, take a man that hath an af Aided Con(cience 3 as theConfcienceisthe greateft faculty, fo it hath the greateft fenfe in it ; for what it apprehends it is presently fenfible of, whether it be joy orforrow.

Now in the matter of fenfe betweene the fuperi-

our and inferiour faculties, the Schoolemenmakea

threefold difference. Firft, fay they, that fenfe which

the underftanding or minde hath,is permanent it lafts

__ for

The D$ftrine $f LMortificatkn.

forever, becaufe the things themfelvcs are permanent, it feeles Grace, Iuftification, Remiflion of fins, itfeeles God, and Chrift, and the Spirit 5 but the fenfeof the other faculties vanifheth and paffetha-way: As a man that hath for the prefent tafted a Sermon well, and another hath tafted a good woike,or a good turne done, which in time are forgotten 3 the remembrance of them lafts not for ever. Secondly, thefenaturallSenfes are but for the prefent; that which you now tafteis prefent, that which you tafted before is gone, this is the nature of thefe faculties; but it is not thus with the underftanding. Thirdly, thefe Senfes leffen through dcfeft and wearinefle 5 a man will bee weary with eating of honey, though it be pleafant to the fenfe 5 a man is weary with meat, and with fleepe, with reft, and with pleafure, when as thefe are delights,and very pleafant in the fruitions but over much of any of thefe makes them a burthen: butthefpirituallfenfes are not fo, for they are end-IeflTe • Iuftification, Remiflion of finnes, and Reconciliation, are without end ; therefore labour to finde the fweetneffe that is in God,reft not till thou get the Spirit which brings Grace into the heart; and doe but talke with thofe that have tafted of this fweetneffe, that have fu-ft tafted of earthly things, and now have tafted of fpirituall, and they will tell you of the excellency of the one above the oxhtx.Heb.ii.\^&c. They declareplaintly> that they (eekcaCitie, not in this world,for then they might vctum^butaheaverJy place. The third Obje&ion is,becaufe of the opinion and fpeechof men concerning thefe earthly things 5 and

L 2 this

*7 ll

Heb.ii.i4*

Qbjecl.%

Mat. 14.11

The Doftrine of CMortifcation.

The Mar. tyrsfpsech

this hath agrcacforce: Efay 6^.Wotumee y forlam a man of uncle Ant lippes, and dwell in the widddl of a people of uncleane lippes: that is 3 1 fhall have a bafe opinion of this people, if I (hall prophefie unto them. So CMat. i^.ll.CMany falfe ProphetsJlmfl arife and deceive many \ that is,mcn fliall he taken in a trap to doc evill,by the f *Ife opinion and fpeech of the multitude • for men that fall into wours. are alwayes drawne by fancy.

Tothislanfwer, Firft, you fhall finde them but mouth-friends, and therefore when they perfwade men by fpeech and opinion, it is bwCaufe they would deceive; and therefore I befeech you take heed of them: It is a dangerous thing when the devill will flow with our Heifer: that is, when he will ufc our fancy and appetite as an inftrument to drawustofinne: You fee the danger that t^fdam fell into, when£i* was made the Inftrument, by being led by fancy and opinion 5 the devill fhewes her the excellency of the Apple, and by his perfwafion fhe is drawne to tafte of fc*So 1 read of a Marty r 3 who when he came to fuffer, his friends perfwaded him toturnc 5 he anfweredthus, Tou/peake it out of love, but there is one within you who u mine enemy, that perfwades you thus tojpeakc^. In like manner fay you, that the opinion and fpeech of men is good, but there is an enemy within that ufeth deceit. We have a proverbe,// ugood telling of money after ones father: fo it is good trying the fpeeches of the deareft friends, left there be deceit in them.

Secondly, to this I anf wer 3 to be fure not to be deceived by the falfe opinion of men 3 it is to get found knowledge hi the Word, and from it to gather a per- emptoryf

The Doftrinc ofLMortifcatien.

» ii i iiu. i ■, ■ ii ii » i» . i wi m i i m t t i i «ii iiii nr.w i i. ' „ l m» i «w > Mm nm mm mm ■ ■ —■1 -

cmptory conclufion, that we will not be drawne no further than wee are warranted by that: Now a man muft looke that he ftand upon his owne bottome,and not wholly on another maBs judgement, A man that fers himfelfc upon a good groundsill ftand faft when others (hake and fall 5 now this ground is the word ol God'and when wee have this ground/o refolve with Jojhua, that whatfoeverothersdoe, land my houfewili fervethe Lord: and peremptorily totake up the refaction of Peter yTbough all the world (houldfor fake Chrifl, yet we mil not. I fay, a peremptory will to doe good, is good • though we have not power to effe&it^ but we muft looke that it be upon a good ground • for we mutt know that the way to heaven is not abroad footway, where many footfteps appeare, as a path-way is to a great Citie 5 but it is a narrow way, and therefore we muft throng hard: befides, there are not many going that way $ and therefore we muft not give eare unto the opinion and fpeeches of the multitude. You know a man of undcrftanding, if a childe come unto him and fpeake of his rattles and bables 3 he will notanfwerhim, becaufe they are too bafe things for him to talke about; and if he doe fpeake unto him, it is becaufe the childe wants understanding to conceive of other things :fo it is with carnall men, as the Apoftle faith, 2 Pet.i.iz.Theyfteakeevillofthofe things the) know not, becaufe they want fpirituall knowledge: I They are like a Countrey-man,that comes^and feeing J one draw a Geometricalllme, begins to wonder what itmeanes, marvelling that hewilifpend his time in drawing of fuch a line, though he kno wes* well the ufe

L 3 of

69

A good ground required for doing of good.

Simile.

aPet.1.12.

Simile.

i Pet. 4.4,

objefl.4.

The DoBrineof ^Mortification.

Simile.

Jer.9.13,

of it that drawes it , and to this purpofe theApoftle faith, 1 /V/.4. 4. They marvell that we runne not with them wtotbe fame exceffe of riot .-that is, they cannot fee the reafon why wee fliould not be as prophane as they.

The fourth reafon wherefore men will not fet upon thefe corruptions 3 is 5 becaufe of a falfe opinion and overvaluing of them, and therefore they thinke they doe nothing in the getting of them but what they defervc, and that they are worthy their labour and paines.

To this Ianfwerj Let men lookeunto this, that theybe not deceived in them,and compare them with the Scriptures: for if you judge of things as the Scripture doth, it will appeare that the reafon is falfe, but if you doe not, although they be vanitie, yet they will deceive you whatfoever you eftecme of them,for the truth is, that there is nothing in them but vexation of fpirit 5 you (hall finde great inticements, and much e-vill in them: befides, they will fill your hands full of much evill and bloud ^ that is, they will give thee no true Ioyrfor what joy hath the murtherer of his mur ther * Now the reafon wherefore they cannot give true Ioy,is,becaufe they are under the facultie of joy: As the eye is weary quickly with looking on afmall print, but let the print be futable unto it, then it will delight in it 5 fo it is with the facultie of joy, if there were no wearinefle brought to it by them, then men would not be weary in the acquiring of them; but we fee there is fuch an awk wardneffe in the minds of men for the getting of them, that it weares the minck, bu-fatisfies it tiot.ler.fi .23. faith the Prophet, Let not the

mfe

The Doflrine of^Morlificauon.

wife man glory in his wifedome, nor the ftrengman in his Jlrength, nor the rkh man in his riches: that is, he hath nocaufetoglory in any outward thing, becaufeitis the Lord that (hv a weth judgement, andean diflblve any creature to nothing • but if he will glory, let him glory that heknowes God;for the true knowledge of God bringeth true Comfort and Ioy, But it is not fo with the creatures, for there is no creature can bring good, or doe good orevill without God- I fay, no creature can bring comfort unto a creature without God- for God, if he is the fuftainer of all creatures, fo like wife he is the Author of alK But if wee come to fpirituall comfort, God doth not communicate it unto any creature, no creature hath part of it: The creature nourifheth us not (imply as it is a creature, but it becomes nourifhable by reafon of that which is put unto it 5 as the fire brings light & heat,hcat is the matter of the fire, light is but a thing orqualitie that depends upon it 5 fo the matter of every comfort is God, and of all things in the world,though the inftruments that doe convey this comfort be a creaturertherefore you may have the huske when you want the kernell; that is, you may have thefe outward things, and yet want the fweetneffe of them. And this is when God turnes away his face from a man in the creatures,then the comfort in the creature is gone-and therefore David, prayed, Turne not thy face away from thy fervant: that is, take not away my comfort. AH mens comforts ftand in Gods face : let a man be never fo rich, let him have wife and children, lands and pofleflions, give him what outward things you wilhand what joy

and

7*

All mens comforts {land in Gods face.

s.

Simile*

pfaUi.23,

ry?*2.

The Doclrine of ^Mortifcation.

■ ■■ II II II ■ "—Ml 11.11 ■ >«*—■——■—

and comfort is in them if Gods face be turned away < Ahab'is rich enough, and Haman hath a wife and chil-dren,and yet what comfort and joy had they in them? It is not the creature that can yeeld true comfort, but it is the All-fufficicncy that is in God, and from him derived unto them; As for example. Take a man that is in defpaire.tell him of the world^make large promifes unto him in this kinde 3 none of all thefe will comfort him, they are fofarre from miniftring comfort, that they adde unto his forrow, efpecially if his griefe be foramatteroffinnc 5 but tell him of.God, and his fuflficiency of Chrift, and of luftification, and Re-miflion of finnes, then he will beginne to have fome joy in God: And as the prefence of God is now moft comfortable, fo in hell the knowledge of God and his prefence (hall be their greateft torments. Therefore let my advice be unto you that which the Prophet Oavid gives in the like cafe, Pfal.62.2s- Truftnot in opp> efiion, and if riches increafe, fit not jour hearts upon them; that is, fet them not fo upon them, as to place your happinefleinthem.

The U(e then may ferve for the juft reproofe of all earthly minded men, and for exhortation unto all to leave their earthly mindednefTe : Let us all therefore labour to deprive our felves of all inordinate defire of them; efpecially it concernes thofe that abound in them, to keepc a ftrong watch about their hearts, left this viper lay hold upon them: for as it is a hard thing tokeepe a cup that is full without fpilling, fo it will be a hard worke for thofe that have their Clofets full of earthly things, not to have their hearts taken up

with

The Dottrinc of ^Mortification.

13

with them 5 and therefore our Saviour faith, It is a hard thing for a rich man to enter into the kingdomt of God. What is the reafon of this * becaufe it is hard to have abundance of outward things, and not to put truft in them: attf what is faid of riches may befaid of any o-ther outward thing whatfoever, whether it be plea-fure,or honout^for thefe all worke the heart of a wa-xiedifpofitionto evill, fo ask will take any imprefli-on,it will be ready to receive into the foule any finne, or imbraceany Objeft, and carry the impreffion of it unto a&ion.

Now what fliould move us to mortifie thefe earthly members t Thefirlt Motive is, becaufe if we doe not mortifie them, the devill will enfnare us by tffbfe earthly members, though we feeme not to be within his power: As a Dogge that hath broken away from his keeper, yet going with his chaine hee will the more eafily be taken: fo thefe earthly members are as a chaine, whereby the devill layes hold on us 5 therefore if you would not be taken by Satan, then mortifie thefe earthly members,

Thefecond Motive to move us to mortifie thefe earthly members is, becaufe one earthly member, or the reigning of one finne in us,tyes us faft from Gpd, andbindes us faft to the devill: now what matters it whether a man be tyed with one chaine, or twenty chaines if he be tyed faft. • fo what matters it whether hee bee tyed with one finnSJ or many finnes, if one keepes him from God: For as one Grace 3 truely wrought by the Spirit, makes a man righteous 5 fo one raging fin makes a man unrighteous. Men thinke

M that

Why it is hard for a rich man to be Paved.

Motives to mortifie our earthly members.

I

Simile.

One reigning finnc make* a man unrighteous.

The DoflrineoftJWortific&tion.

Luke 9. »$,

that they may retaine fome finne,and yet bee righteous 5 but I fay, if thy heart bee fet upon any earrhly thing, if it be but an immoderate care for thefe earthly things, or if it bee but fearc of fuch or fuch a man, which may feemc to bee but a fmall thing, that tyes thee from God 51 fay, if you looke unto fuel? a man, if a matter of Confcience come before thee,and thou dare not' doe juftice for feare of him, but will in this cafe rather breake with God,it is a figne that there is no true Grace in thee,thou art as yet earthly minded: but if thou be heavenly minded, thou wilt fet thy re-folution thus • This thing I know to be juft and right, it is a matter of Confcience, though all the men in the«vorld fhould be angry with me,yet I will doe it. And therefore our Saviour faith, Except hee deny bim~ felfe, btec&nnot be my Difciple, Luk.p.z 3. that is, if hce caft off all felfe-love of thefe outward things, fo as he will not fet his heart immoderately upon them. But it is now farre otherwife with men, they will doe as other men doe $ like the Planets, they will turnee-very way; and therefore it is iropoflible but Satan fhould catch thefe men, becaufe they love to play with his bait: deceive not thy felfe, if thouforfake fome, and doe not forfake all, thfiu art as yet not heavenly minded: For a man may not bee altogether covetous, and yet not renewed; he may not gripe fo faftafter the world as another, and yet not be depending upon God, fuch an «ie is but an earthly minded man:. foa man may be religious a while, and he may deny himfelfe either fome finne, or elfe the company of wicked men,and yet when he comes but urito this,

that

The Dotlrinc of CMortification. *

that hec muft deny himfelfe in all his pleafures, here he ftands at a ftay, Gods Grace and Salvation and he parts, hee will not buy it at fo deare a rate, as to lofe his pleafure in thefe outward things.

But you will fay unto me, .How (hall wee doe to get this loathing of earthly things? Therefore, for the better helping of you unto this worke, wee will now come downe to confider fome meanes by which you may obtaine it.

Firft,if you would get a loathing of earthly things, the firft mettaes, is, to get a found Humiliation: For whatisthereafonmen doe fominde earthly things, and why they doc not place heavenly things before, but becaufe they have not felt the bitternefTeoffin. Now the true ground of Humiliation,is the hating of finne,outof love unto God: but men turne it another way, they make another ground of Humiliation. For firft, it may bq they are humble becaufe of the fearc of judgement that is prefent,or one that is likely toenfue,butnot forfinas itisdifpleafingto Goditheir heart, it may bee, is broken, but it is not made better. Secondly, it may be they are humbled be£aufe of fome generall lofle of outward things, or of fome generall judgement that is befallen, the land,or it may be a particular lofle of credit, or the like, but not for any particular finne. .

Thirdly, it may be thg*e was a deeper ground, the perfons of fome men that were rich, but now are fallen, and therefore becaufe their hopes depended upon this man, and now being unable tohclpethem, they are dejefted. Butthisisafalfe Humiliation; for

M 2 true

75

Oljetf.

Anjwer.

Meanes Co obtaine the loathing of earthly things,

I

Humiliation.

Falfe

grounds

The Eottrine of (JHortifcation.

Wherein true Humiliation Hands.

2 Thcroial-ty cf fpirituall things.

Heb.n>34«

A conftaat and diligent watch over the heart.

true Humiliation confifteth in an abstaining from fin, becaufe it is difpleafing unto God 5 and a raifing up of the heart by Faith, in Chrift to belecvethepromifes both of Iuflffication, and Remiilion of finnes, and then from hence flowes a loathing of firine.

Secondly, if you would get a loathing of earthly things, you muft remember the royalty of thefyirituall things*, what the excellency of them is 5 they farre furpafle all the things in the world: Grace bath the grcateft power in it, it is able to quench fire, to flop the muthes of Lions, #*£• xi.34. Now if met did but be-leeve that there were fuch a power in Grace, they would never bee brought to* minde earthly things: therefore labour to ground your felves in the true Knowledge of God, get good Arguments in your feives of the precioufneffe of heavenly thingsjfor if a man be not thus groundcd,but fhall fee greater arguments to the contrary, hee will prefently begin to fu-fped chat fpirituall things are not the beft. Now when aChriftianis thus grounded, hee is abletodifcerne things of a contrary nature 5 therefore bring them unto the wiall,and the more you try fpirituall things by a fan&ified judgement, the moreexcellent they will appeare^but if they be not fpirituall things,the more you looke upon them, the bafer they feeme to be.

Thirdly, if you would get a loathing of earthly things, then labour to keepe z conftant and diligent watch over your hearts: for when a man fets his heart and mind upon earthly things, they will worke care-Iefneffe and remifncflc of better things • it fo pof-fefferh his heart with feare, that: he altogether negle-

<fterh

The Do firing of ^Mortification ,

77

<5teth fpirituall things • it will make thee careleffe in prayer, and other holy duties. Take heed therefore of filling thy heart with earthly things/or it will take away therellifh of fpirituall things 5 and if once the fweetneffeofthembegone, thou wilt make finall account of them 5 Take heed of too much pleafure, for then you will negled prayer in private^and take heed ofabundace of riches,for they have a drawing power in them: And here what Chrift fpak unto the Church of Smyrna, Rev^. 8, 9. / know thou art rich, drcmuybe faid unto yoj,I know you are rich,by the great labour yee take after the riches: men take much paiqes for the getting and keeping of earthly things, thenhow much more fhould they labour to gee and keepe fpirituall things; labour to keepe your hearts in tune^ labour to keepe a rellifli of fpirituall things in your hearts, and expell whatfoflyer is contrary unto it : Take heed of immoderate love of riches, pleafure, or honour; take heed that you incroach not upon the Sabbath/et that apart for the inriching of your foules. I fpeake not this becaufe I would have you carelefle in your places and callings, but I would have you caft offallunnecefiary occafions and bufinefles which you draw upon your felves,by reafon whereof yee negkii better things. It now remaines that I give you lome tneanes to g^t heavenly-mindedneffe.

The firft meanes, if you would get heavenly min-dedntfle,is this, You muft labour to get Faith for the more Faith thou haft, the more thou art in heaven: Faith overcomes th£ world, which fets upon us two wayes: firft, by promifing things that are good s fe-

M 3 *condly,

Rev.$.8,*.

Meanes to get heavenly mia* dednefTe.

I Faith.

A twofold fnare of the worW.

c*

2 Humility.

Jam.4.8.

The DoftrineoftsMortification.

condly,by threatning that which is evill.Now Faith overcomes both thcfe : For,

Frrft 3 the world tels thce,that if thou wilt be earthly minded,thou (halt get refpett and credit,thou (halt get an Inheritance,thou (halt be a King ; but Faith tels thee 3 that if thou wilt be heavenly-minded,thou (halt get credit and refpecfl with God and his Angels, and an Inheritance undefiledjmwortallfvhichfadeth not away 5 thou (halt be as a King, and a Prince here in this life, over the world, the devill, and thine owne corruptions, over all thefe thou (halt be more than a Conqueror, and have a Crowne of glory in the life to come.

Secondly, the world tels thee,that if thou wilt not be earthly minded, thou (halt lofe thy wealth and ri-ches,thy honour and thy credit,nay,thy life alfo; but Faith tels thee 3 that if theft beeft earthly minded,thou (halt lofe thy fpirituall life, and riches, and (halt be poore in the graces of the Spirit 5 thou (halt lofe honour and credit with God and his children 5 nay,thou (hale lofe eternall life. Thus Faith overcomes our inordinate iffedtions to the world,and makes us heavenly minded.

The fecond meancs,tfyou would get heavenly min-dedne(fe,is this, You rauft labour for Humilitic: this is 'hat which the Apoftle lames exhorts us unto,/4w.4. 8. Clenfeyour hands you [inner s, andfurifie your hearts you double minded $ & then humble your/elves,cajl your (elves downe^and the Lord will ratfe you up. Where wee may note/thatWore our hea; ts and hands can be clenfed, we mud j?e caft downc. This wc may fee in the Parable

TheDoftrine of ^Mortification.

ble of the Sower,£^ 8,8* two of the forts of ground were not fie to receive feed becaufe they were not humbled,and therefore the Worfthad not that effe& in them as it had in thofe that were humbled,plowed, and had the clods broken. It is with an humble foule, as it is with an hungry and thirffie man ; tell him of gold and fil ver, he cares not for it 3 only give him meat and drinke, for that is the thing he mod defires 3 and ftands moft in need of: oftike a condemned man, tell him of lands and pofIeffions,he regards them nothing at all $ for nothing will fatisfie him but a pardon : fo it is with a Chriftian that is humbled and caft downe under the fexifeof the wrath of God for fiane ; tell him of any thing in the world in the moft learned and excellenteft manner that poffibly you can 3 yet nothing will fatisfie him but the love and fawur of God in Chrift, he can rellifh nothing but heavenly things-, nothing will quench his thirft but the imputed righ-teouftieffe of Chrift.Thus you fee that Humilitie is an excellent mcanes upto heavenly mindedneffe.

The third meanes 3 if you would get heavenly min-dednefle 3 is this, thoumuft labour to get; thy/#%£-mmt rightly informed^ efpecially concerning earthly things: The reafop wherefore men are fo befotted with the world, is, becaufe they doe not conceive of the things in the world fo as indeed they are, they thinke better of them than they defcrve, and looke for that from them which they cannot afford them : therefore heare what the Preacher faith of them . Sa-lemon faith, that they ye vanitie and vexation of fpirit: yea 5 hc calls all vanitie: And in another place he compares

79

Simile.

3

A judgement rightly in formed" concerning eanhjy things.

Eccle.x.14

The Doflrine ef UWertificatiw.

A fight into tnt. All-fuffi iency

Geu.17.1.

pares them to things that are moft variable, and moft uncertain^ to graffip that witheretb 3 to a fhadow that is fuddenly gone 5 tnisistheefteeme that the Wife-man bad of earthly things. And thereby we may fee that they are not truly good, becaufe they are uncefr taine things,and promife that which they cannot per-forme unto us ; for at the beft they are but things wherein,as through^ crevice,we have a fmall glimpfe ofthe true good 5 yet they themfelves are not over-good , becaufe they are not the caufe whereby the xhiefe Good is produced 5 neither are wee able to keepe them 5 for at fuch or fuch a time they will be gone 5 fo that they are neither true good, nor our good 5 and therefore this fhould weane us, and our hearts from them. But let us ftriVe to fet our affe&i-ons on things that are durable good, and fubftantiall good, which will not deceive us 5 and will promife us nothing but that which it will performe farre beyond our deferts: therefore labour for a right informed judgement.

The fourth meanes,if you would get heavenly min-dedneffe, is this, Labour to get afight into the All-faf-ptencieofGod: Remember what the Lord faid unto ^brabamjam GodAlLJitjftcient ^walke before me and be ufrigbt. God is an AU-fufficient God for gencrall good; things of this life are at the beft but particular good 5 as h ealth is a particular good againft ficknefle, wealth and riches a particular good againft povertie, honour and credit a particular good againft difgrace; but God is agcrierallgood 3 an4 the fountaine of all goodneffe: other things are but created,like cifterncs,

that

The Doclrine of ^Mortification.

that good f hey have is put in them • therefore the Lord complaines of the people^ ler. 2.* 13. Tbey have Jorfakn me the fountain of living waters, and have digged to thtmfelves Ctfi ernes that willbtldno water$hzx is,they have forflken God the fountaineof all good,and have chofenunto themfelves the creatures, thai have no more good fhan thai which comes from God, the fountaine:As a man that forfakes a fountaine that con-tinually runnes, and betakes hirafelfe to a crack'dCi-fterne that hath no water but that which commeth from the fountaine, and is alfofubjcd to Iofe his water 5 fo when men let their hearhon earthly Ihings, they forfakc God who is All-fufficient for them, and feeketo his Creatures which are inefficient and unable to helpe themfelves : therefore you ought to thinke ofthefe things, to the end you may be heavenly minded.

The fifth meancs to get heavenly mindedneffe, is this, To Remember from whence tbou art fallen, Rev, 2.5. this is for thofe that have beene heavenly minded,and now are earthly minded. It is with many Chriftians as it is with the (hadow on the Diall, the SunnepaP-feth, and they know not how : or as a man going to Sea, firft he lofeth a fight of the Townes and houfes, then the fight of the Churches and Sceeples,and then he lofeth the fight of the mountainesand hils, then at laft he feeth nothing but the motion of the Seas ^ fo there are many Chriftians that make a godly (hew of profeflion at firft, but by degrees fhey fall away, till at length they become nothings they leave the good profeflion, and take up an outward profefling of

N Chri-

81

Ier.z. 13,

A rcmem-bracefrom whence we are fallen. Rev.*, y.

Simile.

Simile.

A fpiritu-ali Confumption compared toabodi-

iy.

Such are fitly compared CO Wbucbad-nc^ers I-roage. Dan. 1.31.

7 be Doff me of UMortification. 1 ■ ■ — ... i.. ■* " '

Chriftianitie, and doe all in hypocrifie:ic is with thefe men as it is with a man that hath a Confumption in his bodie ; firft, he growes weake • fecondly, he lo-feth his colour . 3 thirdly 5 helofcth his rcllifhand tafte, and this is the moft dangerous of all: fo it i#in a fpiri-tuall Confumption 5 firft, they are weake and feeble to performe holy duties 3 fecondly 3 they lofe their colour, that is 5 their cheerefulnefTe in the performance of holy duties; thirdly,which is the worft of all, they lofe their rellifh, they cannot tafte wholefome Do-&rine, they delight not in the pure Word ; and this is dangerous, and hard to be recovered. A Confumption at firft is more eafily cured than difcerned 5 and at length it is more eafily difcovered than cured $ fo it is with the fpirituall: the ficknefTe and the weaknefle of the foule may at the firft be more eafily cured than difcerned, but when they beginne to lofe their colour and tafte, it is more eafily difcerned than cured. This is a marvellous dangerous cafe ± and therefore to prevent this fickneffe of the foule, let men remember from whence they are fallen: I can compare fuch Chriftians to nothing fo fit as unto the Imageof 2^f-I bucbadnezzar^ which he faw in a vifion 5 the head was ! of gold, the brcft, (boulders, and armes offilver, the thighes and legges were of braffe and Iron, and the feet were of clay: fo many Chriftians, at the firft, for their zeale, knowledge, tenderneflc of confidence, are as pure as gold 5 afterwards, they grow more cold andremiffe in the performance of holy duties, than before«as alfo not fo caref ull in the keeping of a good conlcience. and this is worfe than the firft,even as fil-

ver

The Doflrine of ^Mortification.

verisworfethangold; againe, they come to a degree worfe than that, like braffe and Iron, dead and cold to every thing that is good ; then at laft they come to clay 5 that is, to be earthly minded, minding onely the things of the earth : and therefore if thou wouldeftget heavenly mindedneffe, and keepe oflF this fpirituall Confumption of thy foule, remember from whence thou art fallen.

Having already (hewed you the difference between earthly and heavenly mindedneffe, and alfo (hewed you the meanes whereby you may get out of earthly mindedneffe, it now remains that we lay downe fome motives to move you to this worke.

The firff Motive to move all men from earthly mindedneffe, is, becaufe heavenly things are a better ok jefl: the defire doth not dye, but change 5 the affections and defires arc but changed from earthly things to heavenly thingsmow every defire hath a conjun&i-on with the things that they afftd • if it be but an earthly defire, it hath a conjunction with an earthly objeft • fo if k be an heavenly defire, it hath a ron-jun&ion with an heavenly objift. Now if men did but know, or at lead would be perfwaded of this 3 it would be an excellent meanes to perfwade men to leave earthly mindedneffe: for what is the reafon that men will not proftffe Religion, but becaufe they fiy, then wee muft be crucified unfo the world, and the world muft be crucified unto us /that is, they muft leave all their pleafure & cfelights.lt is true,thou muft be crucified unto the world, thou muft leave inordinate care of earthly thingSyall diftrufting care, which

N 2 is

83

Motives to

heavenly

things.

I

Heavenly things a better object

The DoBrint of{Mortification.

No fwcet-ncfie in earthly things.

is a companion of earthly-mindedncfle in unregenc-rate men ^ now what loffc will it be unto thee, if thou have heavenly af&dions for earthly? Will not a man willingly part with droffe for£olcU A man that is recovered of a dropfie, what if a neceffitiebe laid up-1 on him to abftainc from exceflTc in drinking,would he not rather willingly leave his defire, than have his difeafe to relurne i So 3 what if thy affc&ions be changed from earthly to heavenly things, fo as thou doft I ecle the burthen of immoderate cares caft off thee i w hat though a neceffitie be laid upon thee not to entangle thy ielfe with the things of this worldjis it not for thy foules health to keep it from a Confumption? If men would be perfwaded of the ben*fif that comes by this heavcnly-mindedneffe, and that it were but a change of the defire$not tolheir loffe, but their great advantage, furely they would not be fo backward from getting of heavenly-mindedneflerthereforc labour fo periwade thy heart of the truth of this grace, for this doth not fo ty e a man from the world that he muft not have any thing to doe withit,*8ut it orders a man in the worlds it keepes him from all inordinate cares of the world, and all inordinate defires of earth-ly things, it lets all the faculties of the foule in order, and it kts the body in ordennow if men did but know the bene fii of this change^hcy would be more eafiJy perfwaded to leave earthly-mindedneff/.

The fecond Motivc.to move all men to leave earthly- mindedjifrffej is, becaufe there is nofmetne^ein theft earthly ntewters^heve is an init fficiencic in them, they cannot give any true content to the heart of a ra»n t

nd

The Dottrim of (JMortificattM,

and chat they cannot doe it, this is cleare by two particulars : firft, this arifeth from the mutability of the things • Secondly, it arifeth from the difpofuion of the perfons.

Firft, I fay, they can give no true content unco the heart of a man or woman, becaufe they are mutable, and fubjed to change: now you know that all earthly things are mutable, they have a time of being, and a time of not being: let the heart of a man or woman be fet upon any of thefe earthly things, and the loffe of it will bring greater forrow of heart,by how much more hechath fet his heart upon them : if immoderately, then the forrow is the greater 5 if moderately, the forrow is the lefTe; but if hee fet bis whole heart upon any thing,whether it be his riches or his honor, or his pleafure, the lofle thereof will caufe much forrow of heart: now it is onely G race that gives true cotent unto a Chriftianjfpirituall things they change not, they are conftant, immutable, and permanent, as Iuftification,Remiifion of finnes,and Reconciliation, thefe are not fubjeft unto any change, they cannot be loft ^ for when the heart is fee upon heavenly things, the comfort cannot be removed, becaufe the caufe of that comfort continues. Now comfort in Chriftis the true content of the foule, and therefore where Chrift is by his Grace in the heart, there is content. Secondly,! fay,they can give no true content unto a man or woman,if we confider the condition and the difpofition of the perfons 5 and that two waies: firft,if we confider them as good men,and fo belong to God$ or fecondly, if wee confider them as bad men, and fo

N 3 nor

85

1

Becaufe they are mutable.

2

Becaufe of our condition.

i

Whether good

The Dottrineoj LMortifcatiov.

2 ! Wicked.

noc belonging unto God, wee (hall fee that outward things cannot yeeld any true content unto either.

Firft,if they be good men 3 and fo belong unto God • yet there cannot be fuch fweetneffe in them as to give true content unto the foule.For many times they are acaufe,orat leaft a meanes to draw affli&ions from God upon a man: for God is a jeahus God$ that is } a God hating fpirituall Idolatry, Now when the heart of a man or woman is immodcratejy fet upon,when,I fay, his heart runnes a whoring from God after earthly things,whether it be after riches,honour,or pleafure, the Lord will be fure to meet with him, & whip him home for ic: As we fee in David and Eli^iDavtd will fet his heart upon Abfalom, the Lord will be fure to meet with his Abfalom above all the reft, if Eli will not corrcd his fonnes,but let them difhonorthe worship and ferviceof God, God willcorreft them him-felfe. And this arifes from the nature of God^for God hath a fatherly care over his children, and therefore will not fuffer them to foile thefelves with the things of rhe world, nor their aflfv&ions to be drawneaway 5 and therefore the Apoftle faith, that be cbafiifetb every fonne whom hedetb receive^ that is, if a man or a woman do belong unto God, they (lull be fure of forrow and affii&ion-and thefe are fent unto them to weane them from the things ofrhiswoild, to put ge out of their hearts that fweetneffe that they are ready to conceive in thefe outward things, by reufon of that corruption chat is in them.

Secondly, if they be wicked men and doe not belong unto God,yet there lfaall be no fwcetnes in them*

for

Tbt Doclrine of ^Mortification*

87

for if he be not regenerate, outward things are not fan&ified, and where they are not fan&ified unto a man or a woman,no fweetnefTe can be expe&ed from them: And the reafon is, becaufe they have not peace ofconfcience,which proceeds from grace.Now how-foevcr worldly men may feeme to the world to have true content,and to be filled with joy,yet the truth is, it is a ficke joy;for their conferences are ever accufing ofchem, and they are in a continuall feare that they fhall lofe one another: therefore the Lord will be fure to afflift them, Pfal. 5 5. 19. the Lord will heart and affiiftihefe becaufe the) have no changes , therefore they feare not God • therefore doft thou lee a wicked man profper in the world, and is not fubjeft to fuch crof-fes and loffes as other men are, it is a foule figne that that man doth not belong unto God,but is one whom God hath appointed unto damnation: For this is the nature of earthly-mindednes, it cafts out of the heart the feare of God in an unregenerate man $ now where Gods feare is not,Gods grace will not help that man. Butthisisnotufuall, for the Lord moft commonly meets with them here either by affli&ing of judgements upon them,or elfc with fudden death 5 but if he do not meet with them here, it is becaufe their judgements may be the greater, that when they have heapt up the meafure of their finne, then God will hcape up the meafure of their punifhmenr, and the meafure of his wratlyo preife them downe unto helLNow what if God deferre the execution ofludgement, it is not becaufe there is any flacknefie in God, as if he did not regard them, but the Apoftle faith, that tis his Patience,

The nature of carthly-ninded-nefle.

i Pct.j.10

i Sam^.n

3 No falva-tion with them.

The Doftrine of tJHoruficdtion.

ence, i Pet. 3. 2 o. he takes notice of it, he puts it upon record, he remembers it well enough, but he is a patient God ; that is, he waits for their conversion. Now patience is an attribute of God 3 md every attribute of God is God himfelfe 5 for there is nothing that is in Cod hut it is God: Patience, I fay, is one of the Attributes by which God hath made himfelfe knowne unto us: now when men abufe this Attribute of Gcd,bardning himfelfe from his feare, he will certainly meet with them: what and if God doe deferre long i it is not bc-caufe he (hall efcape unpunifhed • for faith God, When 1 begin J will make an end: that is,I will ftrike but once, they fli ill have no more time for repentance,they flial not abufe my patience any more. This is a fcarefull Iudgcment of God, when God doth proceed by pro-fperitie todeflroythem; and it was the judgement the Lord threatned againft the two fonnes of Eli, Hophni and Phineas, 1 Sam.^.2 2. Thus you fee there is no fweetneffc in outward things for a man tofethis heatt upon them.

The third Motive,to move all men to leave theft-earthly-mindedne(Tc,is,becaufe if a man or woman be earthly-minded, they cannot befaved: and who is there amongftus that would not willingly be faved? All men doedefire falvation, and yet there are but few that in truth doe defire it,becaufe their pra&ice of life is not anfwcrable to fuch a defire ; for the Apoftle faith, He that hath this hope,purgeth himfelfe • that is,he will take fpirituall Phyfickc, the grace of the Spirit, which will throughly purge out this earthly minded-nefle, or at leaftwife keepe it under 3 that it fhall not be

able

-

The Doilrine of JMorttjicatlon*

able to beare dominion in his heart. Now I fay, there is a neceflirie laid upon every man to be heavenly-minded 5 for fo our Saviour faith, Mat. 6. 24. Tip man can ferve two Matters, he cannot ferve God and Mammon that is,he cannot ferve God with one part of his foub, andtheworid with another, you cannot be earthly-minded, and heavenly minded 5 God will have all the foule or none 5 God will admit of no Co-partnerfhip, he will nor bcafharer with the world of that which is his right, Againe, two contraries in nature cannot ftand together 5 now there is nothing fo contrary as God and the world: and therefore the Apoftle faith, If any mm love the world, the love of the Father is not in him: that is, ifheiet the world in the firft place, he cannot keepe the love of God,God and his grace will depart from that man: It is a thing contrary to nature to ferve two matters; men cannot beare it, for there can be but part-ferving$ and furely it is not fo contrary to a man,as it is contrary unto God 5 therefore it is the folly of men that thinke they may retaine their earthly-mindedncffe, and yet ferve God too 5 but it is unpoffible to joyne thefe two in any a<ftion, aid yet be acceptable to God: Faith is that which is the ornament of every adion 5 Whatfoeveris not of faith y u ftnne: now every earthly minded man, is a faithlefle man* it keepes Faith out of the foule, whether it be love of riches, or honour, or pleafure, though it be but a depending on the approbation of fuch or fuch a man 5 it will keepe Faith out of the foule \ fo frith our I Saviour, Ioh. 5,44.. How can you beleeve, feeing ye feeke ho* Incur one of another, and not the honour that commeih of \ O God?

8 9

Mat. 624*

Godwin

have all the foule or none*

£0

The Doftrineof ^Mortification*

Lu':. 9* *}« Chrilh two marks of a true Chrittian.

4

Ie is the bed part to doe To.

Proved by

I Authority. L«kc 10.

pencd. A foure-folddirTe-icnco be-tweene canhly & heavenly things.

God I The caufe that they wanted Faith, was., becaufe they preferred the approbation of men, and fought that before the gifts and-graces of God- for it is un-poffible you fhould beleeve, fo long as you ret?ine a-ny affection of vaine-glorie. Luk.9*2$. our Saviour givcstwomarkesofatrueChriftian ; the one is, to den) himfelfe 5 and the other is, to take uf the Croft • therefore it is not only required that a man deny himfelfe the pleafures and prefix of the world, and all inordinate affect ions,but he muft alio take up the croffe, he muft be willing to fuffer for Chrift, reproach, dif-daine,and fliame • for there is as great a neceffitic laid uponhimtofuflfer,as to deny himfelfe : and thinke, thinkenot your felves heavenly minded, except you finde in you aheart willing to fuffer for Chrift.

The fourth Motive to move all men to forfake earthly mindedneffe, is, becaufe it is the better fart, and every man would have the beft part $ but it is a hard matter to perfwade men that that is the beft part, for they fay they have felt fweetneffe in them,and therefore now to perfwade them,is to fight againft reafbn; which is hard to be eyinced without manifeft proofe: Firft then,wc will prove it by Authoritie: Secondly, we will prove it by Reafon.

Firft, I fay, we will prove heavenly mindedneffe to be the better part by Authoritie or Scripture: as Luk. 10.41,42. where in the ftorie of Martha and Mary, our Saviour makes a fourc-fold difference bctwecne earthly and heavenly things$fnft 3 Chrift faith to Mar-}ba,mtartba thou careft andamroubled • that is,tbere is much care and trouble both to get and keepc earthly ; , things,

The Doftrine of CMortificathn.

things, thefe cannot be gotten without great labour, it is a part of thatcurfe which God laid upon Adam, th&iwthe frveat of his brmes he jhouideat his bread $ t-hat is, he fhould finde much difficultie and labour to get outward neceflTaries for the fuftaining of nature; Mary fliee fate downe, (he was at reft,which fhowes us thus much, that it is an eafie labour, and an eafie worfce to feeke after grace: Indeed it is no labour at all, if wee compare it with the earthly labourjthe one is the delight ofthefoule, but the other is the burthen of the foule : now that which is the onely delight of the foule, is grace, and therefore what the bodie doth to fatisfie the foule in this, it accounts of it as no labour to it felfe,for it yeelds willing obedience to the foule: now where there is a willingneffe in any man to doe a thing for another, the performance of the thing is not accounted as a labour to him,but as a delight,becaufe he is willing; but earthly mindedneffc is a burthen to the foule, becaufe it is compelled by the unregene-rate part toyeeld obedience unto itrtherefore you fee that heavenly things is the beft part, becaufe it is an eafie worke.

Secondly, CHarthdls troubled about many things $ that is, there are many things required to. make an earthly minded man perfed, to make him fuch an one as he would be: if he have riches, then he muft have honour, and pleafure, and a thoufand things more, and yet never come unto that which he would be: it may be he is rich, but he wants honour, it may be he is honorable,but he wants riches^or it may be he hath both,but he wants his pleafure-he enjoyes fomething,

^O 2 but

Pi

Gen. 5.17.

7he Doflrine of\Mortifixation.

but he wants that, which he would enjoy. But Mary hath chofen but one things and that is Chrift, this fatik fieshcr, butfhee hath not him alone, butwfchhim (hee hath Grace>Iuftification 3 and Rcmiffionoffinnes-one fpirituall grace with Chrift makes aChriftian hap-pie, he needs not to labour for any other 5 if Chrift be in the heart, he will draw all grace with him into the heart: and therefore the Apoftlehith^Ht that gave m C hriH^mtl with him give hs all things elfe : that is, all grace thac we^ (hall ftand in need of.

Thirdly ^Martha was troublcd,but aboutearthlj im-ployments, things of little moment in comparifonof grace: but Maries was for the one thing need/ull . name-ly 5 grace and holinefle, and therefore Chrift called it the beft part-and indeed what comparifon is there be-tweene earthly things andgrace*

. Vourthly ^Marthas part is but of corruptible things, fubjed to change 5 they were mutable," there was qo folidneffeinthemj but Maries fart /hall never he taken amy from her. Now with men, that which will endure the longeft,is alwayes efteemed the bc&xjMaries fliall never be taken away ; which implyes that CMar-th&s was nothing fo, becaufe it was fct inoppoficion againft it. Thus you fee how Chrift judges of them, and therefore if you will beleeve Chrift, fpirituall jjjfc.irf.8. things are the beft part. Againe, Luk. 16* 8, ?, 10,11. &c,opcat t here are foure differences fee downe ber weene earth-ly thmgfrand heavenJy things,whereby Chrift proves that heavenly things are the beft part. Firft,th*y make us unrighteous, *nd therefore they are called umigh-

Steota Mammon, v<rf. 8. they draw the affe&ions a\teay from

4

The Doflrine of ^Mortification*

91

from God, and then a mar* becomes unrighteous-but that which makes us truly righteous, is Grace • fo then it cannot bee denied but that is the beft part that makes us the beft. Secondly, they are the leaft parr 51 Hte that is faithfull in the leaH, is faithful! alp inmuch *■ that is,all outward things are lefle than Grace,though they were never fo great; a little Faith, a little San-dification is better than a whole kingdome without this.lW reckons all his outward privileges but dung, in companion of Grace, PhU.$$^. which he would not have done if they had not beene the better part. Thirdly, they make us unjuft • .he that is unjuBin the least, is alp unjutt in much 5 that is, he that fets his hearc upon earthly things, it will fo draw his heart from God, that hee will make no confeience of right or wrong; now that which bindes the confeience is Cer-tainely the worft part. Fourthly, it makes us unfaithful! i If you harue been faithfull in a little wicked riches, how will you bee faithfull in the true riches i that is, he that is earthly minded God cannot truft with any Grace 3 fftr earthly mindedneffe takes away the fidelity of the creature 5 now where there is no true Fjiitb, there can be no true repofe in that man: A man Without Faith, is like a houfe without a folid foundation, no body dares truft to it 5 nti her will GoduMan earthly minded man with Grace, Thus^you fee it proved by Scripture, that heavenly things are the beft part. Now wee will prove it by Reafon that it is the better part.

The firft Reafon is,^ecaufe Chrift in the places be- 2 fore-named proved it to be the beft parr, therefore if Reaf.x.

The Votfrineoj ^Mortification*

5

All thhjgs arc at Go^s difpofing.j

Pfa.ji.i6.

you will belccve Chrkt on his Word, heavenly things are the beft part. The fecond Reafonis,be-caufe they make us the Tons of God, and confequent-ly, the heires of Salvation $ We are (faith the Apoftle) the formes of God by Faithin lefus: but the other makes us the children of the dtvill: And the third Reafon, is,becaufe h^rewardeth heavenly mindedncfTe with Salvation, but the other he doth not reward.

The fifth Motive to move all men toforfake earthly mindedneffe, (if none of allthefe before fpoken of will move thee, yet let th is move thee) is this, be-caufe all things are at.Gods difpofwg: hee it is (as the Wife-man faith) that gives riches and honour 7 poverty and want 5 all things are of God, there is nothing in earth, but it is firft in heaven: as ths Ecclipfe of the Sunneisfirftin Heaven, and then in the Water and Land; fo there is nothing that comes to pafTe in the World,but it was in Heaven before ail eternity. This David conf effeth, Pfal. 31.15". They have laid a fnare for me, but my times are in thy hands; that is 9 they have laid a trappe to takeaway my life from mee^mt it was firft decreed in Heaven with thee what they (hould doe to me, all things come from God, whether they be good things or bad, whether they come immediately from God, as Life, Health, Ioy, Solvation, or the like ^ or whether they come mediately by other meanes, as friends, wealth, pleafure, fickenefTe,for-row, or the like: when thou art fad, who can comfort thee if God will not i when t hou art ficke, who can heale thee < when thou art going ro hell who can favethee 4 art thou weake, who c«ui ftiengthen thee ?

art

The Dottrine of ^Mortification.

arcthou poore,who can enrich cheer Preferment(hizh David)comes neither from the Eatt, nor from the Weft,but from God that jheweth mercy: Art thou in favour with a great man, Who promoted thee i Art thou in honour. Who exalted thee i Perhaps thou wilt fay, it was my parents^ or this friend, or that man 5 no 3 it was firft decreed in heaven 3 or elfe it had never becn.This made Davidhy, Pfal.S.S. The terrours of life and death are in thy power y or doe belong unto thee 5 that is, nothing hath any power to doe any good or hurt, but as God wilsitjlfayagood or hurt is of God: What evillis in the City, and the Lord hath not done it f that is 3 what evill is committed and is not firft permitted by God to be done. The blefling of the creature (as we call it) is of God: Doth the Lord fend any creature to hurt thee? the creature hath no power to doe it^except the Lord command him: As for example • You know an axe is a fharpe inftrument,which with helpe will doe much *hurt 5 yet let it alone and it will doe no hurt at alljbut let a hand bee put to it, and prefently you may doe much with it: fo the creature hath no power to hurt thee 5 except they joyne with them Gods command 5 and this we call the evill of the creature. Againe,doth the Lord fend any creature to comfort thee < it is not becaufethe creature can comfort thee, the creature hath not any fuch power in it felfe 5 but the Lord ufeth it as an Inftrument for thy good. Mattk^. Man li-veth not by breadonely, but by every word thatproceedeth out of the mouth of God: that is, Bread, although it be a good Creature, yet it hath no power to nourifli hee, except the Lord put power unto it, and command

PS

PfaW.8.

Simile.

The Dpflrinc of CMortification.

Markcsto know whe^ ther we haveluft our earthly minded> neflTe,

Marke i

mand it to nourifh thee. Now feeing all things are of God, and this heavenly-mindcdnefTe isameancs to bring a bkffmg upon alUhe reft,that is,to bleffe them for thy good; be heavenly minded: This was the encouragement the Lord gave unto Abraham, Fearenot, for I am thy exceeding great reward, waike uprightly with | me /fv> if thou wouidcft have a rich reward,Saivarior., | andcverlafting Life, then gee heavenly-mindedneffe. But you will fey unto me, it is true, wee were once earthly minded, but now we are heavenly minded; I am now another man to that I was, thereforetjiat you may not deceive your felves tothinkethatyou are heavenly minded when you are not, 1 will give yon fome markes whereby upon examination you may know whether you have left your earthly-min-dedneffeorno.

The firft figne wherby you fliall know whether you be earthly minded or no,is, by examining your felves whether your delight in earthly things bee immode J rate,or an exceflive carc-^x xamine whether your harts are- fo fet upon them, that it deprives you of all fpiri-tuallloy, if you doc, you are as yet earthly minded. Firft, if you exceed in the matter of getting of them, and then in the matter of keeping of them; when you make them the chiefe end of yourdefire, and prcferreyour owne profit in the getting or keeping of them before Gods glory,this is to make them your God: yet I fay not but it is lawfull to ufe things for an end , as Recreation, for this end, to fit our bodies for the performance of better things,this is as it were to take phyficke for health-fake: but when men

• will

The Doctrine of LMorttpcation.

I ■ * ——Mfc—■! ■■ ■ ■■ » ' I I ' I II i », p.. -iii . I n -

will make them their end, nay, fet the creature in the place of God, which is fpirituall whoredome. And this is when men will fcrape riches together, (o much for this ch tide, and fo much for that chiide 5 fo much for this ufe, and fomuch for that ufe, in this thou fee-keft chine owne ends- but if thou wile get them, get them for the right end $ that is, Gods glory, and not thine end co fatisfie thy lufts, let them be all at Gods difpofing : and remember, Luk. 16. what became of the rich mans end >and the end of all his ends.l fpeake not this as if none but unregenerate men were troubled with immoderatecaresjfor many times thedea-reft of Gods children have exceffive cares for earthly things, and many times doe exceed their bounds, but yetitisnotconftant but by fits and away. Therefore try, is thy execflive care conftantf it is a manifeft figne that thou art earthly-minded, thou art not as yet crucified unto the world : 1 Tim. 6. p, 10. The Apoftle faith^They that would be rich,pierce tbtmfelvestborow with many forrowes .-that is, they flay themlelves, they are their owne greateft enemies: and 2 Pet.2.1 i.Saint Peter cals them natural! bruit beafts, led with fenfualitie 5 becaufe when men fet their hearts and affl dions upon earthly things, they are deprived of naturall reafon : now the reafon,we know,is that which makes the difference betwixt reafonable and unreafonable creatures, and t herefore when men come to lofe their un-derftandings,thcn they become bruit beafts^and then no marvell if they have beaftly afFc&ions, and be led away with fenfualitie,to a fatisfying of their lufts,be-ing mad to be taken in giving way unto their lufls,and

P in-

I 97

1 Tim.*. 9. 10.

1 Pecs, 1»

*8

2

Recreation when lawfuUL

MArke

The DoBrine of ^Mortification.

infnaring themfclves with thofe pleafures wherein they be delighted, and fo make themfelves a prey unco Satan.

Secondly,youfhallknowit if you exceed in your pleafure and recreations 3 as gaming, and bowling,and fporting . grant they be lawfully yet if they be uled exceflively,it is a note of earthly-mindedneffe.Recre-ation fhould be but as a (tone to whet the Faith when it is dull, a meanes to fharpen the faculties, that they may be the fitter to do the functions of the body and foule,but when it is ufed exceflivcly 3 it becomes a hurt and hindrance unto it-when men will make a trade of Recreation, and fpend their time in it from day to day, and fo make it their vocation ; this is a wicked thing,and this is folly in yong men,who becaufe they have meanes 3 therefore thinke that it is not unlawfull to fpend their time in gaming, and the like * but they are deceived/or the Lord exempts them from no cal-ling that I know of \ furc I am, idlenefle, and gaming, and other recreations are no calling for them : And what is the reafon that yong Students will not fet themfelves to their Studies, but becaufe they have wholly devoted themfelves unco their Recreations. And therefore examine your felves in thefe two, fo likewife for all other in the like kinde,and accordingly judge of your felves whether you be heavenly minded or no.

The fecond figne whereby you may know whether you be heavenly-minded or no,is,by the efteeme that you have of heavenly things, whether you efteeme them as a part of your felves: every facultie or habit

hath

The Doftrine of iMortifcttion.

hath an obje&, if thou be a carnall man, then thefe earthly things are that which delights fbyfoule, but if thou beheavenly-minded,then fpirkuall things are the delight of thy foule. Now touch a man that is not regenerate in thefe outward things,and you touch his life, for he accounts his life as them, for they are part of himfelfe 5 but it is otherwife with the fpirituall man, he accounts not of thefe earthly things: 2 Cor. 4. 5. the Apoftle faith, Wee preach not our (elves: that is, we account not of the approbation of men, nor any outward thing, as a pare of our felves; therefore if wee want thefe, we doe not much care. Hereby then examine your felves what are the things you moft delighting What, are they earthly things, how to be rich or honourable ! Doth this take away all your time, and employ all the faculties of your foule$,that you can have no time to thinke upon God 5 or at leaft if you doe,yet it is very remiffely and overly,with no zeale or affe<ftion i Then certainly as yet thou art not heavenly-minded: But if thou be enlightened by the Spirit,it will be farre otherwife with thee$thefe earth-ly things will have but the fecond roome in thy heart, all thy care principally will be how to get grace, ju-ftification, remifllon of finnes, and reconciliation. Now if it be thus with thee, it is an excellent figne that thou art heavenly-minded 5 when thou canft fay with iW, Rom. 7. 17.lt is not l,butfwne in mee: that is, the luftings and rebellions which are in my heart after thefe earthly things, have not the firft place in my heart :/*#/*#/$ that is, it is the unregenerate part, which I account not as part of my felfe 5 if (I fay ) it

Pa be

99

Rom.7.i7»

The Dottrineof CMortificAtion*

Mark 3,

be thus with thee, ic is a fignc that thou arc heavenly minded: for ifthou haft obtained this heavenly min-dedneffe, thou wilt be difpofed like a Traveller, who will ever be enquiring the way home,and whether all at home be vvellrif he can meet with any that can thus certifie him, and he heare that they are all well at home, then he will the more chearefully undergoe any difficultie that he (hall meet withall in the way • will undergoe ftormes and tempefts,hunger and cold: in like manner it is with the heavenly minded man,he will ever be asking the way home, (for indeed heaven is our proper home) and whether all be well at home 5 that is, if God, and Chrift, and the Spirit, and the Saints be at amitie with him : and in Himfelfe he will be inquiring if he find faith, and repentance, and peace of Confcience, if he feeles that for matter of luftification and Remiflion of finnes he be well, he re-l pe&s not the world,he cares not much what he meets withall, whether reproch and fhamc,pcnury or want, fo he find no inlacke of fpirituall grace,all is well with him. Therefore examine your felves whether you be heavenly minded or no by the eftceme that you have of earthly members.

The third figne whereby you may examine your felves whether you be earthly-minded or no, is, by your fpirituall tafte, whether you rellifh heavenly or earthly things beft: and therefore the Apoftle faith, Rom. 8.5. Thef that areofiheflefh doe favour the things of the flefh y but they t(/4t are o/thefpirit the things ofthc^ /pint 3 that is, if the heart be regenerate it willtaftea (weetneffe in nothing but in heavenly things, or at I leaft

The Doflrinc of OHortifcation.

101

lead nothing will befbfweet unto him$ and on the contraryjthey that are earthly minded,they can finde no fweetneffe in heavenly things^ Now (as I faid before) every facultie or habit hath an objeft in which it is delighted, whether it be unto good or unto euill, fo that if the Heart be regenerate, then it will finde fweetnt ffe in nothing but fpirituall things, but if it be unregenerate,thenitcan finde no fweetneffe in heavenly things-neither can it wifh them fo well as earthly things. Therefore examine what you delight in, what delight you have of the hearing of the pure Word,whether you rellifh it then beft whenit comes intht plaintevidtnceof the Spirit^ or when it is mixt with eloquence and wit j which if you doe 3 it is a figne of earthly-mindedncfTe. It is faid, 2 Ptt.2. 1. ^Asnm Jbornt babes defirc the finctre milh of thtWord : that is, the man that is truly regenerate and rencwed,he doth .beft-rellifh the Word when it is alone without any mixture, and therefore he cals it the finctre milh . that is, the pure Word: As if he fliould fay, It is pure of it felfe 3 but if there be any thing added unto ir, or mixed with it, it detracts from the excellencie of it \ for indeed the Word is the pureft thing in the world: all Arts, and Sciences,and knowledge of Philofophy are good for morall duties^ but they are corrupt and uncleane in comparifon of the Word 5 and the rea-fon is, becaufc thefe are the works of men j now there is no worke of man but it is fubjeft to corruption, but the Word of God remaines pure: therefore examine your felves how you (land affeded with the pure Word.

■ ■ «

Object Eloquence no ornament to the Word.

Anfiv.i.

The fuper-excellency of the Word.

The Dottrine of ^Mortification.

Objeft.i

W.2 The Word (hould not be mixt with eloquence. x Cor.4. 5.

But fome will fay unto me,that Eloquence and wit is an ornament unto the Word,it fets forth the excellency of the Word the more ., therefore if it be fuch an ornament unto the Word, then it ought to be u-fed • otherwayes the excellencie of the Word will not appeare.

To this I anfwer,That humane Wit and Eloquence is fo farre from fetting forth the excellencie of the Word, as it obfeures the excellencie of it:I fay, there is no Art,Science,Tongue,Knowledge or Eloquence in the world that hath fuch excellencie in them as the Word hath^whetheryou refpe&the Author,God-or the Indi<fter,the holy Spiritjor the matter of it,Cbrift and his righteoufneffe.Againe,the ftile the Spirit ufes in fetting downe the phrafes of the Scripture, (hewes plainly that it is excellent of it felfe:now if any thing be added unto a thing that is excellet,either the thing muft be as cxcellent,or elfe it detra&s from the excellencie of it; but there is no man but will confeflfe that the Word is the moft excellent thing in the world, therefore it muft follow, that Eloquence addes not to the excellencie of the Word.

But you will fay unto mee, May wee not ufe Eloquence and Science in the Preaching of the Word * To this I anfwer. That it is an unfeafonable thing, I fay, a thing not feemely, that the Word be mixt with humane Eloquence ; for the pure Word fhould be purely delivered: and the Apoftle faith, 2 Or. 4. 5. 1 Preach tot my felfe unto you : that is, I fought not mine ownc prayfe by ufing Eloquence of words, but I Preach the Word purely, without any mixture of

any

The Doftrine of CMortifcation.

103

any thing with it: againe, he faith 3 2 Cor. r. 17, when I came among you, 1 came not in the entifing words of mans wifedome^leHtheCroffe ofChriftjhould be of none ejfeft: that is,I came not with words more for fhew than for fubftance s he calls the Preaching of the Word that ha ( th any thing mixed with it, whether Wit or Eloquence, but entiftng words, fuch words as doe rather feed the humour, than worke upon theconfcienceof a man. Now a man is faid to be entifed, when he is drawn away from that which is good,unto that which is either evill abfolutely, or eHe not fo good as that from which he is drawne: and the truth is, he that u-feth Eloquence in the Preaching of the Word, doth nothing elfe but draw the heart away from affe&ing the pure Word, unto that which hath no vcrtue in it to fave.Againe,he Prcach'd not with entifing words, leB theCroffe ofChriflJhould be of none efeci: that is, if I (hould Preach my felfe in mixing any thing with the Word,that would take away the power of theWord, the Word would not be efkdtuall to worke grace in the heart 5 therefore I dare not Preach after this manner, left I fhould deprive the Church of the power of the Word, for if it want power to worke, itwillalfo want power to fave : therefore the Apoftle faith, 1 Cor a 0.4. The weapons of our warfare are not carnall, but mightiethrough God.&c.thzx. is,the weapons by which wee fljy our corruptions and lufts, are not carnally that is to fay, are not eloquence of fpeech, or any humane art, but are mightie through God • that is, by God there is a fecret power given unro his Word, whereby it o-vcr-maftereth the lufts in the heart, and worketh in it a new kind? of qual'tie. But

lCor.i.i7.

opened.

What meant by entifing words.

The Dottrint of tjtortificatiorj.

0bjtcl.$

How learning and eloquence is to be u fedin preaching the Word.

Simile.

But you will fay umo me,V\ hac muft we doc with our learning?or what muft we not learne Sciences, or muft we (hew no learning in preaching i

To this I anfwer. It is true s that we had need to ufc all the Arts, Sciences, and Knowledges that we can, and all will be little enough 5 foi as the Apoftle faith 3 Who is Efficient for thefc things f that is, who hath the knowledge of Arts, or Learning, or Eloquence fuffi-ciently to Preach the Word : but yec wee muft take ; heed that wee doe not bring them unto the Word as wee finde them, neither in them tofhew our felves, but onely make them as a meanes to helpe us for this ! worke: As for example$The Children of ifraelmight j whet their fithes upon all the ftones of the Philiflims: fo a Minifter may fharpen his faculties with Arts. j A man that kecpes (heepe, he feeds them with hay, not becaufe he lookes that they fliould bring forth hay, but Lambesand W00II5 even fo, let amanufe thefe Arts and Sciences 8 yet not to bring forth Eloquence, but to make us more able to Preach the pure Word. It is good therefore that wee take heed that wee doe not ecclipfe the excellencie of the Word by thefe: Wee know, apparell though it be laid in pure gold,yet fo much as is covered of ir, detra&s from the excellencie ofic, therefore it were better that it were alone: fo it is with the Word, though the Word may j feeme to be gilded with Eloquence or Philofophy, i yet it were better that it were alone, for fo much of it I as is covered with thefe 3 fo much of the excellencie of i the Word is hid. objell.4 But you will fay unto me, that wee ufe Eloquence

and

Simile.

The Doftrine of\JMorttficAti<w*

and the like, that men may the better conceive us,and that our Miniftery may the better be refpe&ed ; for we finde this kinde of Teaching moft pleafeth them, and which moft menaffeft, therefore if we fliall not ufe fuch and fuch phrafes of Eloquence, wee (hall be little refpe&ed amongft them.

To this I anfwer, that every Minifter is, or (hould be a Phyfician $ now we know that the part of a wife Phyfician is not to fatisfie the humour of his Patient, forfoheemayencreafe the difeafe, but to labour to cure him by miniftring fuch Phyficke unto him 3 as he kno wes by experience the neceffity of the difeafe re-quireth: even fo, to hum our men in Preaching,is not the way to cure them, or to change the evill difpofi-tion of their nature, but rather a meanes to encreafe their difeafe, and to make them obftinate and rebellious againft the Word, when ir (hall come home un«. to them: For what is the reafon that the Word is fo oppofcd, when it is preached (as the Apoftlc faith) by the evidence of the Spirit and in power, but becaufe it croffeth their corruptions i It comes not in the fame manner that it was wont to doe: therefore the beft way fliould be to preach in the Spirit $ that is, to apply the^ure Word of God unto the Confidences of men, and fo to purge out the fickeneffe of the foule before it grow incureablc.There is a difeafe that many women haveatthdr ftomackes, whereby they de-fire to eare alhes, and other things, which poifons nature 5 now if they bee not cured of it by purging out the humours that lye there,but be fatisfied in it,ic will at laft deftroy them: fo it will be with thefe men 5 to

Q_ fatisfie

105

Minifters (liould not plcafe cheir people with eloquence.

Simile*

The Dottrine of {Mortification.

fathfie them in this fickeneffc of the foule, is not the way to cure them 3 but to make them more incureabk: therefore let Minifters looke that they preach the pure Word, and nothing but the pure Word l and let men examine themfelves whether they be hi avenly minded or no, by their tafting and rcllifliing of the Word when it is preached purely without any mix-| ture, or die when it is mixed with eloquence. Mark 4 The fourth figne whereby you may examine your felves whether you be heavenly minded or no, is, to try the opinion and judgement you have of heavenly things, how you conceive of fpirituall things. Rom. 12.2. The Apoftle faith 3 And bee renewed in the (ptrtt of your windes, that you way know what that good, and holy > and accept able will of Cod in Chrtli is: Hcc i h;u is heavenly minded hath a new judgement given unto him whereby he is able to fee fpiritually all things in another manner than he did before • I fay nor that he faw them not at all before, but hee faw them not in that manner that he doth now, for he is renewed in thejphit of hts minde, faith S. Paul^ he hath a change wrought in his heart and underftanding, whereby he is able to know and to doe the will of God in amorefutable manner than before ^ he hath a new light in his foule, whereby hee is able to&now what the will of God in ChriH is • that is, hee knowes what God doth require I to be done by him fot Chrift, not carnally by a bare ! underftanding, but fpiritually by the worke of the Spirit,and therefore faith Paul,! Cor. 1 }.16. Henceforth know weeno man after the flefh^ yea, though wee have knowne Chritf after thefiejh, yet now henceforth how wee

him

iCor.j.itf

The Doftrine of CMortijication.

him no more: that is, wee knew him before in a carnall manner,as he is a man,or as he was a man amongft us, but now wee know him in another manner, as hee is our Saviour, and our Redeemer, Chrift my Saviour and ray Reconciliation to the Father.

No wit is not a bare knowledge that I fpeake of, fuch a knowledge as is attained unto by Learning and Art, for fo a man may have knowledge, and yet not bee heavenly minded 5 but that knowledge I fpeake of, is a knowledge that is wrought by the Spirit h when it hath changed the heart, then hee is able to judge both of Perfons and Things.

Firft,for Perfons fit is able to judge of the perfons of men, and accordingly to make a difference betweene men: if he fee a poore man that is a found Chriftian, though he be contemned in the eies of the world,yet if it appeare to him that hee hath Grace in his heart, or if he make an outward profeflion of love to God, hedoth highly efteeme of him becaufe of Grace 5 on the contrary, if hee fee a great man, though in great honor and efteeme with men, yet he refpe&s him not if he want grace: therefore examine your felves whether you are able to diftinguifh of perfons in this kind.

Secondlyjfor Things^ he is able to judge of things whether they be fpirituall or earthly 5 he is able now to know what is trutb,and to embrace it; and what is error, and to refufe it $ he hath now a Touch-ftone in himfelfe5 that is, hee hath the Spirit of difcerning, whereby he makes triall of Graces,and laies hold on thofc which will endure the touch, thqfe he will receive as fpirituall 5 the other which will not, he cafts Q* out

107

What knowledg is wrought by tho Spirit.

I

Perfbrw.

2

Things.

The Doflrine of tjliortifaation*

Objetf*

Anjwtr.

To know whether the heart be renewed by the Spirir.

I

By his

sffeftions.

out as counterfeit: therefore the Apoftle faith^ i Cor.

2 .9 .The eye hath not ftene, nor the eare heatd,neiiher have

entered into heart ofman>tbe things that God hath prepared

for them that love him: that is,he was not able to judge

of things in that manner as now hee can. Therefore

examine your felves whether there be a new life put

into you, whereby you are able to judge of Perfons

and Ihingsin another manner than you did before.

But you will fay unto mee, How fhall I know that

my heart is renewed by the Spirit, and that there is a

new life put into me i

To this I anfwer,that you fhall know whether your heart is renewed by the Spirit^by thefe three things : firftj by thy affe<5tions: fecondly, by thy fpeeches : and thirdly,by thy anions.

Firft, Hay, thou fhalt know it by thy Jjfeclions h for by thefe thou maift know whether thou bee heavenly minded or no : and that thou maift not doubt of ir 3 our Saviour gives the fame marke of a renewed heart, Matth.6.21 . Where your treafnre is, there mil your hearts he aljo: you may know that where your heart is 5 therc is your treafure 5 what your heart is ft t upon, there your affedions are 3 for the proper feat of love, is the heart. Now if the heart be renewed and regenerated by the Spirit ? there will bee a love of fpiritu-all things, and this love will beget heavenly affedi. ons. A man may certainely know what eftate he is in, whether hee bee regenerate or no by his affeftions, howheeisaffc&ed, what love hee beares unto heavenly things 5 for there is life in affe<5hons, and as a man that lives knowes that hee lives, fo a.manthat

hath

The Dottrwe of tMortificmen.

bath fpirituall love in his heart towards God,cannot but certainly know if, except it be in time of temptation, and then it may be he may not finde that love of God in his heart 5 but this fenfe of the want of the love oi God is but for a time, it continues not • therefore the holy Ghoft when he would defcribe a heavenly minded man,he defcribes him by his affedions, as the beft marke to try him by • as wjibrabam would command his fervants to ferve God 5 and Nehemkh feared Godjand David, PfaLi 1 2.1. delighted great-ly in the Commandementsof God : now wherefore did they obey God, and feare God, and delight in the Commandements of God, but becaufe of that inward love they bare tmro him. Wee know every man can tell whether he loves fuch amanorfuch a thing, or whether he hates fuch a man or fuch a thing by the affedion he beares to therein like manner,a man may know whether he be heavenly or earthly minded by the affedions he carries towards the things he affeds: therefore examine your felves, what are the things that you lave moft, that you thinke upon moft, that you take care of moft 9 that you take moft care to get andtokeepe, are they earthly or heavenly things? thofe things you doe love beft,and your affedions are moft fet upon, that your thoughts are moft troubled withall ^ if they be earthly, you may juftly feare your eftates 5 for the affedions flow from love, and therefore if you did not love them, you would not fet your hearts and affedions upon them.

Secondly, you (hall know whether your hearts be renewed by your Speeches: now this may feeme but a

Q. 3 (lender

iop

Pfal.iu.1

2 By his

fpceches.

no

Mat.11.34

the Vottrine ef {Mortification.

Simile.

Objeft.

v^4nfw %

flender figne of a renewed heart, becaufe it is hard to

judgearightby outward appearances,to know thefin-cericie of the heart by the fpeeches: yet feeing Chrift makes it a figne of a renewed heart, I may the more fafely follow him: our Saviour faith, Matth. 12. 34, x\\2X out of the abundance of the heart the monthfptaketh • that is, there is abundance in the heart either of good orcvillrNowifthe heart be full of heavenly-min-dedneffe ; if, I fay, this abundance that is in the heart be grace, then it will appeare in the fpeeches 5 for the fpeeches doe naturally flow from the affedions that are in the heart; but if the abundance that is in the heart be evill, then the heart cannot but fend out foule fpeeches and rotten communication^and therefore our Saviour faith, K^Agood tree cannot bring forth evill fruity nor an evill tree good fruit: it is unpoffible chat a heart which doth abound, and is full of earthly mindedneffe, but it will breake forth and appeare by bis fpeeches:the filthinefTe that is in his hearr 3 if it have not vent, it will burft $ as we know a new veflell that hath Wine put into it, muft have a vent or elfe it will burft$and by the vent you may know what wine it is : fo, the fpeeches are the vent of the heart,and by them you may tec what is in the heart. 3 ifgr3ce bethere,the fpeeches will-favour of it, asaCaske will tafteof that which is in it.

But you will fay,Thc heart is of a great depth 3 and who can fearch it € who is able to know whether the I cart be renewed or no, by the fpeeches *

To this I anfwer, I fay not that a man may at all times, and in all places, judge of it aright- but I fay,

that

The Doftrine of ^Mortification.

that a man may certainly know himfelfe whether he be renewed ornojwhich is the thing we feek to prove in this place 5 that a man may know from what root they fpring,whether of weaknefie 3 byrebelHon,or naturally through unmortified Jufts: I fay not but fome-timcs a childeofGod, a regenerated man may have foule fpeeches in his mouth,and yet his heart be good towards God 3 he may have rotten talke, but it is but for a time, it will not conrinue,and it will caufe much forrow of beart 3 if he have grace, when his confcience touches him for it. 2 Tim. 2. 20. 21, In a great mans houfe there are vefjels of honour, and vejfels of dijhonour ; if a man therefore purge hirnfelfr, he {hall be a veffell of honour, and yet have corruption in him, there may corrupt communication come out of his mouth, and yet he keepe his goodneffe; as a vtffell of gold may be foule within, and yet ceafe not to be gold, a vi flcl of honour, neither lofe its excellency$fo a regenerate man may have in the abundance of his heart, fome chaffe as well as wheat, fome corruption as well as grace, and yet beaveflfelof gold ; that is, heavenly-minded: for the Apoftle hithjfanj man thereforepurge himfelfe, he /ball be avejfell of honour, notwithftanding his corruption in his heart,& it appeare in his fpeech • yet if he purge himfelfc,if he labour to mortifie them, if he labour to rid his heart of them, he (hall be a veffell of honour.

But you will fay, It may be that we (hall not have

alwayes occafionstotry men by thdr fpeeches, how

then (hall we know whether their hearts be renewed?

To this I anfvver,It is true,that it may fo fall out that

we

in

aTim.a.io zi opened.

Ohjeft.i Anfw.i.

3

By his

actions.

The Dottrine of ^Mortification.

Marke 5

wc cannot try them by their fpceches,yet filence will declare in part what is in the heart . let a regenerate man be filent, and his filence will (hew that he hath a renewed heart . if he be reproached or flandred, his patience in fuffcring (hows the uprightnes of his heart, I but if ye fpeake, it hath a greater foi ce, and will more manifefliy appearc:fo on the contrary ,the rottennefle that is in the heart 3 will appeare in impatiency of fpi-rir.

Thirdly, you may know whether your hearts be renewed by your adions:this alfo our Saviour makes another figne of a renewed hearty Math. 7.20. By their works you fall how them 5 that is, by their anions. Now every thing is knowne by his adions $ therefore examine your felves what are your anions, are they the adions of the regenerate part,or of the unregene-rate parr $ are they holy anions, or are they uncleane anions ? by this you may know whether you be heavenly-minded or no. Now this muftneceflarily follow the other two: for if the heart be renewed, then there will be heavenly affedions in it towards God, and fpirituall things, and if heavenly affedions, then there will be heavenly Speeches $ for thefe flow from heavenly affedions ; and if there be thefe two, then there muft needs be holy adions: therefore our Saviour fiith, Luk. 6. 45. Agoodmanout cfthe good treafure ofhishcart hrihgeth forthgoodftuit^ thatis 3 if the heart have in it a treafure of heavenly aff dions and fpee-ches, it cannot be but it will fend forth goodadions in the life.

Th fife and laft figne whereby you may examine

your

The Doclrine of ^Mortification.

your felves, whether you be heavenly-minded or no, is, by examining your felves how you ftandaffe&ed towards him that feeks to take thefe earthly members fromyou y how you ftand affe&ed with him that reproves you for your earthly-mindednes.This is a fign that Paul gives of an unfound hearty 2 Tim. 4,3. The time wilt come that they will net endure whole fome dottrint: that is, they will not endure the word ofreproofe,but will be readie to revile them that (hall reprove them: and therefore he addes,that tbeyjhall heape to themflves Teachers $ they (hall affe&thofe that (hall fpeake fo as they would have them.Now this is a figne of earthly mindedneffe, when they are offended with him that (hall reprove them for their finne$ for if men reckon thefe members as a part of themfelves, then you cannot touch them but you muft touch their lives, for thefeareapartoftheir life • and if youfeeke to take thefe away, you feeke to take away their lives .• now whatman will be contented to part wirh his hki It is a principle in nature that God hath implanted in every creature,to love their livesjbut if you account them not as a part of your felves, but as your enemies, then you will account him as afpirituall friend that (hall helpe you to flay them $ for w ho is there that will not love him that (hall helpe him to fl >y his enemic * Therefore if the heart be heavenly difpofed, he reckons them as his enemies^but if he be renewed, he ac-couts them as a part ot himfelfitherfore examine your felves by this,whether you be heavey-minded or no. The Ufe of this that hath beene fpoken, is for exhortation unto all thofe that arc heavenly-minded:

R Let

113

aTira.4.3.

rfu

The Dofiriwof UWortificatfon.

*~*

Simile.

Let mee now exhort fuch to perfevere in heavenly-! mindednefTe,lct them labour to grow every day more Rct.ij.ii. J heavenly-minded than other. Rev.n. n. La them that be hdfjte heljftiU: that is, let them be more holy, let them labour to grow in heavenly-mindednefTe, let them labour to keepe their hearts pure from this earthly-raindedneffe,becaufe it will foile their foules: for all feme is of a foiling nature 5 if it enter into the heart, ic will leave a fpot behinde it: now wee know that if a man have a rich garment which he fets much by* he will be marveilous carefull to keepe all kinde of greafe and fpots out of it; fo it (hould be a Chri-ftiansduty to labour to keepe all foile out of his foule, becaufe it is a precious garment,and the refiding place of the Spirit: we know that if a man have one {pot in his garmentjit makes him out of love with it,and then cares not how many lights upon it jfb it is with finne, t if thdu fuffer thy heart to be fpotted but with one finne, it will worke carelefnefie in thee, fo that hereafter thou wilt not much care what finne thoucommir, nor how thy foule is foiled : therefore it behoves you to keepe your hearts from every finne, and to make conference of little finnes. Andfo much the rather, becaufe the glory of God is engaged on your conversion 5 if thou (halt foile thy felfe with any finne, that bath taken upon thee the profeflion of the Gofpell, God will be diflionoured, and the Gofpell will be fcandaled:Againe,keepe thy hearr,bccaufe God takes fpecial notice of all thy adions-as for dogs and fwine, as for the a&ions of unregenerate men, he regards them not^becaufe his glory is not engaged upon their

con-

Theleaft finnes to be avoided.

The Doftrine of (Mortification.

convocation, he expe&s nothing from them § but as for you, he cakes a particular notice of all your anions , fpeeches, and behaviours, and therefore you fliould be marvdlous carefull over your hearts. A-gaine, looke unto fecret finnes,becaufe he is the fear-cher of the heart $ let the feare of God fet in order e-very facultie of your foules to keepe out every finne, every evill thought,becaufe he takes fpeciall notice of it. And that I may the better prevaile with you,l will briefly lay downe feme Motives to move you to keep this diligent watch over your hearts.

The firft Motive to move every Chriftian to continue and grow in heavenly-mindedneffe, is this, be-caufe by this meanes he may be able to doe every goodworke. z Tim. $.21, If a man therefore furge himfelfe, hejhallbe avefftU of honour^fit for every goodworke t that is, if he labour to rid his heart of earthly-mindednefle,he fhall have a new life put into him, whereby he (hall be able toperforme holy duties in another manner than before. Now what is the reafon that there is fuch complaint among Chriftians that they cannot pray, and are fo dull and fluggifli in the performance of holy duties, but becaufe they have not rid their hearts of earthly-mindedneffe i What is the reafon that there is.fo much Preaching, and fo little pradife; and fo much hearing, and fo little edify ingjbut becaufe men are earthly-minded * If they would purge themfelvcs of this earthly-mindednefTe, it is unpoffible but that there would be more fpirituall life in them.in the performance of fpirituall duties. Therefore if it were for no other caufe but this, that you maybe inablcd unto

R 2 evci

1*5

Secret fins to be looked into.

Motives to keepe watck overour hearts.

The Dottrine of t^iortifcation.

every good worke and holydutie, and that you may keepein you your fpiricuall life, feeling and moving, labour to keepe thy heart cleane from finne.

The fecond Motive to move Chriftians to grow in heavenly-mindednes,is,becaufe that by this fiodis honoured-^ fay,ic is a glory to God if thou keep thy heart cleane: Now what man is there that would not willingly glorifie GodjWho ftucke not to give Chrift for him?It is a glory unto God when the Profeffors ofthe Word live a holy life • for what is the nature ofthe Word but to clenfe i now when it worketh not this effeft in them,or at leaft when it appeares not in them, it doth detraft from the excellency ofthe Word.The Apoftle layesdownc the nature of a true Chriftian, jam.x. ii. j dm . i. 21. Pure Religion is this, to keepe onesfelfe unfpotted of the world that is,a fpodeffe life is that which beft be-feemes a Chriftian man that takes upon him the pro-feffion ofthe Gofpel.and that which brings much glory unto God is a blamelcffe converfation: and to this end the Apoftle exhorts,£tf (faith he)) our converfation Hcb.13.5. be without covetoufnejp, Heb.i$. 5.asifhefliouldfay,an unfatiable defiredoth detrad from the glory of God: therefore let this move men to be heavenly-minded. The third Motive to move every Chriftian to grow inheavenly-mindednes 5 is 3 bccaufeAm^/mW*r*vf£ 1*. God in prayer:2am 9 ^i6.thc Apoftle faith, that The fray er cfa faith full man availeth much ,ifit be fervent: that is, it hath a great force with God for a blefling:Now this fhouldbe a marvellous encouragement to ktepethe heart cleane, in regard ofthe great neceffitie that the Church hath of our prayers -, and therefore if wee

would

The Dottrine of' LMortijic&tion.

would not for our felves prevaile with God,yet in regard of the great need that the Church ftands in at this prefent, we (hould be moved to doe this dutie.

But yoawill fay, that wee are but few, or that I am but one, and how can we be able to prevaile thus with God?

To this I anfwer, Grant that you be but a few,yet a few may doe much good ; Eztk. 22. 30. fpeaking of the deftru&ion of Ierufalem, 1 (ought,fatth the Lord, for a man toftandw the gaffe,and there voas none:Hc fpeakes there in the fingular number, if there had bin but one 5 that is, but-a few, tfrey might have prevailed much with God: fo I fay unto you, though we be but a few, yet if we keepe our hearts pure, wee may doe much with God; nay, though thou be but a particular per-fon,thou maift prevaile much with God^as rJOofes did for the Children ollfrael: when a damme is new bro-ken,the cafting in of a little dirt will hinder the courfe of water D but if it be not holpen in time,it will not eafi-lybeftopt; fo in time a few may prevent a Judgement $nay, fuch aludgementas otherwife may de-ftroy a whole Land- if the heart be truly fandified, ic hath a great force with God: Againe, a man that would pray, if he doe not fpeakc, but many times he is forced to fend forth fighes andgrones unto God, this is of great power with God. but if he powre out his heart in voyce, it hath a greater force: and there-fore the Wife-man faith, that the words of the righteous arc precious • that is, of great worth with God : and therefore let this move men to be heavenly-minded,

R 3 HOW

117

Objett.

Anfwer* Ez-wk. 43.30

HOW

TO MORTIFIE

FORNICATION-

COLOS SIANS 3.5.

CMortifie therefore your members which are upon the earth: Fornication y uncleanneffe, inordinate affe^ion^vtll con* cupifctnce, andcovetoufrcjfe, which h Idolatries.

Aving handled in generall the Do&rine of Mortification, according to the Method of the Apoftle, I am now come to dc-feend to the confidering of particulars^ they are laid downe in my Text • and would fpeake of them in the order as they are ranked by the holy Spirit, but that the affinity and neerenefle betwixt three of thefe finnes, namely, Fornication, Uncleanneflfe, and evill Concupifcence, makes mee to confound them, andpromifcuouflyto mingle them together. Let us therefore confider firft of the nature of every of thefe finnes particularly by

them-

Ho w to mortife Fornication.

themfelveS, and afterward make fbmeufe and application to our felves of them altogether.

The Do&rine that arifes in generall from thefe words, is, That

K^ill Vnckanntffe is a thing God would have mortified andquite defirojedout of the hearts that bee would dwell in.

All filthinefleand uncleanneffeis a member of the old man • now in fuch as Chrift dwels in, the old man is crucified, he is dead with Chrift • now he that is dead with him, is freed from him: and againe, hee that is in the fecond *^dam, hath power to mortifie the members of the old man. All Gods children muft bee purified and cleanfed from all pollution, as the A-poftle exprefiely commands usJEfbefa.i.Be ye followers of God06 deare children: that is,be ye like unto God your Father, as children refemble their naturall fathers 5 now God is pure and holy, therefore muft ye be fo alfo: and then it followes, Verfe 3, But Fornica-tion>*ndall Vnclcanneffe, or Covet oujhejje, let it not be once named among fl you 3 as becommeth Saints: that is, let all fuchfilthimfle bee fo farre from you, as never any mention be made of it amongft you ^ if it ftaould by chance enter into your thoughts, beefuretokillit there, let it not come no farther, never to the naming of it: As it becommeth Saints - that is 3 holy ones,Gods children and peculiar people, ir were unbecomming, and a great (hame to them to be uncleanc,to be unlike God their Father,who is holy. In like manner, he exhorts us to cleanfe our felves from aSfltbinejJeoftbefefh andjpirit,j>erfefitng hclinejfein tbejeare of God,z Cor .7. j.

that

119

Dottr.

Ephef.M.

,120

How to mortijie Fornication.

Doft.z.

Fornication what a grievous

linnc.

Pro. a. I7«

i Cot.6. p

that is, Letuspurifie our hearts from the corruption ofluftandconcupifcencewhich is therein, driving to make perfeft our holineffe in the feareof the Lord: and fo more fully alfo in 1 Thef.4.3^ 5. he fets downe the p irticular uncleannefles fhould be abftaincd from, and mentions two of the very lame fpoken of in my Tcxr$namely 3 Fornication,and Iuft of concupifcence: the words are (for they are worchy your marking) This is the will of God, even your fanflificatwn, that you fiwuldabttainefrom Fornication: that every one of you fiould know how topojftjje his vejfill infanciifie alien and honour, notinthcluttsof comufifccnce T &c. and therefore we ought to mortifie and deltroy all the filthinefle that is in our hearts, if wee would bee accounted Gods children, and have his Spirit to dwell in us.

But that for the Generall: wee come to Particulars, and will fpeake of the frft finne that is named in the Text, Fornication: whence the point of Do-drine is this, That

Fornication is one of theftnnes that are to be mortified. Fornication is a fin betweene two fingleperfons, and in that it differs from Adultery: and although it benotaltogetherfohainous as Adultery, becauftby it the Covenant of God is not violated as by the o-ther fpoken of, Prov.%.\j. neither finde wee the pu-nifhment abfolutely to bee death, yet ir is a grievous finne 3 and to bee feared, in that ir fubj> dsthofe men that are guilty of it, to the Curfeof Godanddjm* nation : for the Apoftle faith, I Cor. 6 9. 2^o Fornicator (hall enter into the Kingdome of Heaven • It deprives

How to mortifie Fornication.

privcs a man of happineffe 3 bani(hes him out of Gods Kingdomeinro the dominion of the Devill, and territories of hell, never to be exempted from the intolerable torments of Gods eternall vengeance. But to lay open thehatnoufneffe of this finne, we will con-fider thefc foure Things:

Firft, the SinfuInefiTe - -\

Secondly, the Punifhment r

Thirdly, the Danger V *

Fourth!y,the Deceitfulnefle J

Firft, the pnfukejji of this finne of Fomicatioft ap-peares fir ft in great contrariety that it hath with Gods Spirit, more than all other finnes. Betwixt Gods Spirit and every finne, there is a cercaine contrariety and repugnancy, as in nature we know there is betwixrheate and cold • now in all contraries an intenfe degree is more repugnant than aremifTe, as 4 an intenfe heat is more contrary than a heat in a leffe degree- fo it is with Gods Spirit and this finne^they are contrary in an intenfe degree, and therefore mbft repugnant unto 5 for the Spirit delights inholinefle, and this finne in nothing but filthineiTe 5 that is pure andundefiled, but this bath a great deformity in it, and therefore confequently muft needs bee odious in his eyes, Befides, this is contrary to our calling, as the Apoftle faith, i Thef.^.j. For Cod bath not called us unto uncleanneffifbHt unto bolinejjc^.

Againe, itcaufesagrcat elongation from God, it makes a ftrangenefle betwcene God and us 5 all finne is an averfion from God, it turnes a man quite away from him, but this finne more than any other, it is

• S more

121

I

The fin-

fulnefleof

Fornicati-

on,

I Thef47

How to mortijie Formation.

Rom. Mi. 14.

EccleC7a*

Pro.t1.14.

more delighted in, wee have a greater delight in the o&ingof this finnethan ip any other, and therefore it is amoft grievous finne.

Furthermorc^the greatneffe of this finne appeares, in that it is commonly a puniftiment of other fmnes ^ according to that of the Apoftle, £010.1.21» and 24, compared together, where he faith, Becaufa hat when they knew God, they glorified him not as God, neither were tkanktfull, but became vaine in their imaginations, (jrc wherefore God alfo gaue them up touncleanneffe, tbtvugb the lusts of their owrn hearts , to dt\%onour their cwne bodies betmene themselves. To the iame purpofe is that of the Preacher,£ttfc/.7.2 5.where fpeaking of the enti-hngWoman, whofe heart isjnares and nets, &c. hee faith, Who fo pleafttb God jhall cfcape from her, but the fwner fbtU bee taken by her: that is, whofaever committeih finne fliall in this be punifhed, that he fhalfbe entrapped and enfnared by.the fubtle enticements of the dtftigneft Woman. So dlfoProv. 22.14* The Mouth oj ftrange women is a deepepit, he that is abhorred of the Lord (hattJafoherein.-Now all finne of this kinde,and consequently finner^are abhorred of the Lord,and therefore he will punifii them in- letting them tumble into rhis deepepit of ftrange women here, and hereafter without repentance into the bottomleffe pit of ever-Lifting diftru&ion: As long as the Lord lopkes for any fruit of any man, hee keepes hxgi from this pit • butfiicb asnotwithftandingall his watering, pruning and dreffing, will bring forth no fruit, with thofe the Lord is angry ,.they fhall fall into it. Nowas in a lad-der 3 or any thing that hath fteps to afcend and defcend by.

How 10 mortifie Fornication.

by, chat ftayre unto which another leads, nroft needs bee fygher than thQ reft $ foinfinne 5 that finne unto which other lead, as to a punflliment, muft needs bee greater, and of an higher nature than the other : and thereforathis finne is a moft grievous finne,

Befidcs the hainoufneffe of this finne appeares,be* caufeitlaieswafte the Confcience more than other finne, it quite breakes the peace thereof- nay, it fmo-thers and quenches Grace.The Schoolmen call other finnes, htbmdinemfenfus, a dulling of the fenfes | but this an extin&km of Grace: other finncs bluar Grace, and takes oflfthe edge, but this doth as it were quite extinguHh it: It makes a gap in the heart ,fo that good cattelXgood thoughfs,and the motions of the Spirit mayrunn<?out, andevillcattell, noyfomelufts, and corrupt cogitations may enter in,to pofTelfe andd well there, and therefore it is a grievous finne.

Laftly,the greatnefle of thisfinneappeares,becaufe it delights the body more than any other finne doth 5 and therefore the A pottle in 1 Cw.tf.drawcthmoftof his arguments, to difTwadethe Corinthians from the finite of Fornication, from the glory and honour of our bodies; as that the bod) is not for Fornication, but for the Lord, yerf.i 3, And that our bodies are members cf Chnft, Vttf.\% . The Temples of the holy Ghoft, Vtrf\ 9. Arebought mtb a price, Verfe 20. and then concludes. Therefore glorifie God in your bodies: and fo in another place it is faid,, Wee ought topoffeffe our vejfelsin honour : Now there can be no greater meanesto dishonour'the veffels of our bodies, than to pollute them by this filthy finne of Fornication. | S 2 Secondly,

«I24

The pu-nifiur.ent of Fornication.

How to mortifie Fornication.

Heb.13.4-

2

* Pet. 1.9, io.

Secondly, the hainoufneffe of this finnc will bee the better feene if wee confider the fearefull ppnifli-ment of it, which becafrfe men are more afraid of the evill of punifhment than of the evill of finne 3 is therefore fetdowne to bee the greater accordingto the greatnefle of the finnc it felfe : as may appeare by thefetwoRcafons:

Firft, Godhimfelfe takes the punifhment hereof into his owne hand; for Co faith the Apoftle, Heb. 1 5. 4. Whoremongers and Adulterers Godmll judge: that God hiqjfelfc will bee the Iudg'e of ail men, for the godly indeed it (hall be beft,'becaufe hec is righteous and will render to them a Crowne; but for the wicked, It is a feareftd thing to fall into the bands of the living God.

Againe, God referves fuch filthy perfons for an heavie jiidgemcnt,according to that of Paer, 2 Pet.2. 9 5 i o, The Lord knoweth how to deliver the godly out of temptations, and to referve the umutt unto the day of judgement to bee funijh'J; but eheifiy them that walke in the lull of unelea9we(p. And this is manifeft in that fearefull and grievous judgement hee brought upon the children of lfrael in the wilderneflTe, when'as there fell In one day three and twenty thoufand Tor the committing of this finne, 1 Cor. 10.8, So God puniflied Ruben for his fhne, in that hereby hee loft his Excellency, Gen. 49 4. and by lofiog this he loft three things ( which belonged to bis birth-right as hee was the el-deft, fir ft, thekingdomc, which was given to ludah: Secondly,the Prieft-hood, which Levi had. Thirdly, the double portion, which his father beftowedon,

lofephl

How to mortife Fornication,

125

lofepb. Further, Sichem andAmmon alfo for their fil-

thinefle in this kinde were "taken away fuddenly :

And'how was David punifhed , though the deare

childe of God, the [word Jhall never depart from thy

boufe, &c. See alfo what grievous judgements the

Lord threatens to them that fliall commit this finne,

Prov. 5. 8, ?, io, ii. Remoue thj way fane from her ^

(meaning the ftrange woman, or harlot) andcom^j

not mgb the d; ore of her houje \ Left thou give thine honour

unto others , and thy y tares unto the cruel/ 5 Lift gangers be

filed with thy wealth, and thy labours be in tht botifeofa

flranger and thou mo.rm at the lafl, when tbyfiejhand

thy bad) uconfumed, &c. Soagiine, Prov,6. 33. Who fo

commtteth adultery^ d ftroyeth his orvne foule : and Prov.

5.5. Herfeet goedowne to death Joer (teps take hold on bell:

I as who (hould fay, there is no efcaping death but by

I fhunning her, if not death temporall, yet ftjrely death

I eternall: nay, if this will not fright you, there is no

1 efcaping betwecne hell and her. Befides, as in that

I which is god, the more a man delights, the more

I comfort it will bring him; according to that in Prov.

J 3.4. Let not mercy and truth forfake thee^ fofhalt thoufnde

favour and good understanding in the fight of Cod and

Man: foon the contrary, thofe finnes \vbercin a man

moft delights, bring grcateft puniihment unto him,

as you may fee io the.punifhment of Babylon, Rev. 18.

7. where it is laid, How much/bee hath glorified her felfe

and liveddelicioufly ,fo much torment and for row give her.

Thus then yee fee the gfievoufneffe of the punifb-

mentprov es the finne it felfe to be more haynous and

Cearetull.

S 3 Thirdly,

Pro.7. 8,9, 10,11.

Pro. 6. 33.

Pro. 3.4.

RcvelaS.7

■ miili ■«

3

The danger of fornication, Pro. 13.x;*

Hew to monifie Fornication.

Pro,*. i?<

Ecckf.7.1*

Nelu$.2*

Simile*

Thirdly, the haynoufneffe of this finne will ap-peare, if we confider the danger thereof, and diigcul-tie co get our, when we are once fallen into it. Uhe Wife-man faith, P rov. 23.27. o* whore is & dee ft ditch, and aftrange woman is a narrowfit. Now as it is almoft impofTibleforamaninadeepeditch, or a narrow pit to gee out without fome helpe from another • fo is ic altogether impoflfible for one that is fallen into this finne of Fornication, co free himfelfe from it, without the fpeciall affiftance of Gods grace helping him thereto: and therefore it is faid 3 /V0*>.2.ip. ?ionc that goe unto her returneagainc, neither take they holdofth<u> fathsoflife: thereforeaLois, Eccief 7. i6.her heart's faid to kfnares and nets, in refped: of the entanglements wherewith (hee entrappeth her followers ^ and her hands to be as hands, in ref pe& of che difficulty to get loofed from. This finne befocted Salomon, the wifeft among menfleverthelffJeevcnhimdidoutLndiJh women caufe to Jinne, Nche. 13. 2 6. So alfo did it bewitch Samffon, the ftrongeft amongft men, one that was confecrated and fet apart as holy unto God v even he was overcome hereby, as wee may readc, ludg.\6 Wee know by experience, as a man that is tumbling from the cop of an hill, there is no flaying for him till he come unto the bottome 5 fo he that hath once Ventured upon this deepe pit, and beg in des to fl de into it, there is no flaying of him till he be utterly loft in the bottome thereof : or as a man in a quicke-fand, the more heftirres, the fafter hee ftickes in, j and finkes deeper • fo it is with him that is oi)ce o-vertaken with this filthy finne, the more hee ftirres

m

How to mortifie Fornication.

ink, the fafter hee ftickes, and harder will it bee for him to get out. Therefore wee conclude this finnc is a moft fearcfull finne, and hard to be overcome, or left off, if once accuftomed to the delight thereof,

Fourthly, the haynoufneffc of this finne will be discovered, if wee confider. the deceitfulneflfc of.it: it will fo bewitch us, that wee will hardly.be per-fwaded thar it is a figne 5 now if wee will not be-leeve it to be a finne, much leffe will we.be brought to leave the fweetntfle of it, to forfake the plea-fure wcv fi ide in ii. Be(ides,the Devill, that old Serpent, Me comes and tells it is either no finne at all, or elfe but a fmall finne, and may bee eafily left • wee may turne from it when wee pleafe 5 and fo he dandles us till we grow to fuch an height, as wee be-come infenfibleand hardned in it. Here therefore I will lay downe the deceits that Satan ufeth to beguile us in th\£ finne, which being detedied, wee may the eafilier (hunne and avoyd this deteftable and bewitching uncleanneffe.

Thefirft deceit wherewith Satan>ufethto beguile us, is, Hope of repent ami h weerhinke wee can repent when wee lift, that, that is in our owne power, for God will upon any of ojr prayers be heard of us • heaven-gate will be open at 6m knocke • and therefore Tic commit this finne to day, and to morrow be-take my felfe to my prayers, and all fhall be well. But beware of this, left you be deceived, God will nor be mocked- if you will finne to day, perhaps you fhall not live to repent till to morrow j.or fuppofe thou

doft

127

4

The de-

ceitfulnes

offornica-

Deceits of the Devill difcoYerei L

Deceit 1

Hope of repentance.

Hew to mortifie FoYnication.'

Deu,19.19

doft live^yet he that is unfit to day, will be more un-1

fit to morrow: God cannot endure a man that will

fall into the fame finne againe and againe, for he ftiles

ir 5 Dcut*29. *9> adding drnnhenmj]e to tbirfi f. that is,

never leave drinking tijl wee be athirft againe : that

which (houldcxtinguifh and abate our thirft a is made

the nieanes to increafe and enflame it. Now what pu-

nifhment followes fuch as doe fo,you read in the next

verfe, and 'tis a fearefull puniftiment 5 The Lord mil

not [pare hint, and then the anger of the Lord andhtiya-

loufte Jhall[moke againsl thai man, and all the curJes-that

are mitten in >hts fooke flnil lye upon him, and the L$rd

P'aH blot out his name from under heaven: who is there a-

mong you that would not be terrified at this fen-

tencc f Surely his heart is of Adamant, nothing can

pierce it, if this doth not: 'tis a fearefull thing to fall

into the bands of the living God: Beware then of do

ing thus, goe not on in finne upon hope to repent at

your pleafure, left before you thinke it time for your

pleafure to doe it in,the hand of the Lord be ftrer ched

out upon thee, and his jealeufie fmoke againft thee,

or one of (ifnot all) his curfes light upon thee. A

man would take4t ill if his neighbour rfiould wrong

him to day, and as foone as he had done aslce pardon,

and yet wrong him againe the next day-in the fame

kinde, and then aske pardon agaiae, and fo the third,

and fourth, and forward • even {bit is with God, we

fall into this finne to day, and perhaps.at night begge

pardon of him, yet to morrow commit the fame finne

over againe, as if wee had asked leave to finne the

freer 5 take heed of this, doe not bleflc thy felfe in

th y

How to morttfie Fornication.

12*

thy heart, faying, I fliall have peace, or I (hall repent when I lift, for feare left God prefently blot out thy name from under heaven.

Againe,Hope of after-repentance doth lead many

men on to the commiffion of this fume- they hope

they may repent before death, it is a great while till

this come, therefore time enough to doc this in. But

this God hath thrcatned,you heard even now in the

pla^re above-mentioned, I pray confider of it. Balaam

his defire was but to dye the death of the righteous,

therefore he periflied among Gods enemies$ he de-

fired it,and whileft he remained onely defiring,with-

! out any labour to live the life of the righteous, God

| juftly puniflied him with an utter overthrow: as he

| did with thofe, Efay 2 8.15. who faid, Wee have made

\ acovenant with* death ', andwphhell are we at agreement ,

[when the over-flowingfiourge JhaUpajje through it Jhall

) not come unto us: Thefe men thought all fure, nothing

I could come to hurt tjjem 3 they are as well as any man-

I for they had an agreement with hell and death, nei-

j ther fliould the fcourge meddle with them % but thefe

I were but their own thoughts, they reckoned without

] their hoft,as we ufe to fay • for fee what God faith to

j them, verf 18. Your Covenant with death Jhall he difa-

\ nulled, and jour agreement with hell JhaU not ftand;

\ when the over-flowingfcourge Jhall pajfe through, thenjee

! Jhallbetroddendownebyit: They might contrive, but

he would difpofe: though they did thinke all well.,

and hope for peace and quietnefle, tyet he would dif-

anuU their covenant, and breake off their agreement,

fo that the over-flowing fcourge, that is, fudden de-

T ftru&ion

How to mortifie Fornication*

I Ephc*

19

ftru&ion (hould take hold of them, and utterly con-found them, x^immon going to his brother Abfaloms feaft, little thought to have beene fo foonecutoff$ Sic hern preparing himfelfe for a wife 5 never thought of a funcrall 5 neither is it likely that Korab and his company thought their tent-dores (hould be their graves 5 I warrant you they hop'd for repentance, yet this fud-den deftrudion tooke away all^oifibility of repenting from them. God threatnethfuch, Ezek. 24.13. Be-cattfe I have purged thee and thou waft not purgedjbou/halt not be purged from tbyfltbineffe any wore 3 till 1 have cau-fed my fury to nil upon thee. And indeed we cannot repent unlefle God fends his Spirit into our hearts, and he will not fend his Spirit into fuch a heart as hath filthineffc in it: Will any man put liquor into a glaffe where Toads and Spiders are? much lefle will Gods Spirit come into a heart that is uncleane.

Befides, fuch a man as is not purged from bis un-clcanncffc, of himfelfe is moft kdifpofed to repentance 5 he is without feeling, as it is Epbef^if. Who beingpaUfeelings have given them(elves over untolafcivl-cttjtiejje, toworke alluncleannejje withgreedweffe : Now fuch a man ashathnofenfeof his mifery, that cannot feele his wretched condition, but isinfenfible of his corruption, he can never repent 5 for as the Apoftle faith, 2 Pet* 2. 14. be cannot ceafefromftnne: an<j where there is no leaving off, and forfakingto finne, there can never be any true repentance.

Laftly, Godrefufeth fuch a man, he will hot endure to heare him if hee (hould beggorepentance at his hands 5 and the reafonis, becaufc he cannot begge

it

How to mortifie Fornication.

it in finceritie 5 for true repentance argues a turning from, and loathing Qfallfinne: and therefore fuch a purpofe as men ufe to have in the time of extremitie, while the crofTe is on them, that they willforfake finne, that they will not doe fuch and fuch a thing, this I fay, will not ferve the turne, it is not fufficient. though they fhould mdurne and feeme to repent, yet God will not accept it, for the very beafts may doe as much 5 as it is faid. Therefore /ballthe Land mourne, and every one that dmlleth thereinJhaQ languijh, with the heap of the field, and with the fowles of heaven, &t. Hofq. 3,

The fecond Deceit, wherewithal Satan uferh to deceive men, is, Prejentimpunitie: he labours to per-fwade us, becaufe wee are not prefently punifhed, therefore Gods fees it not, or will not punifh it at all, and therefore will goooft in our finne, and delight to wallow ftill in our pollutions,according to that of the Preacher,j£tt/*yr8, n. Becaufe(intence igainB aneviS worke is not executed fpeedily^ therefore the hearts of the^> fonnes of men is fully fit in them to doe evill. Againft this deceit of Satan, to prevent it, left wee fhould be overtaken thereby, let us remember thefe following con-fiderations:

Confiderfirft, that though execution be not prefently done, yet punifliments are every where threat-ned,and Gods threatning is as good as payment 5 his W ord is fure, and one title of it (hall not fall to the ground unfulfilled: and when God begins to punifh, he will make an end; as it is faid, 1 Sam. 3.12. In that day I will per forme againfi Eli, aS things which 1 have fpoken concerning his houfe . when I begin, I will alfo make

T 2 an

I?i

Deceit 2

Prcfent impunitie.

Ecclc.3.11

iSatn.j.n

*3*

How to mortife Fornication.

Rona.p.!*-

an end: If heftrikc once, he need not to ftrike any. more, hisblowes are fure, whet) he (hikes, he never miffes, his arrowes kill at firft fhooting.

Confider fecondly,that cither a fudden judgement fhall overtake them, and fo confound them in an in-ftant $ or if it be delayed, then the feare it fhould light upon them, quite takes away the fvveetnefle of the fin they commit, and fo makes the finne it felfe ayexati-j on and punifliment to them.$ or elfe laftly, if God fuf-fers them to run on in finne fecurely, and without all feare or remorfe,he bcares with them but that he may make his power knowne and eminent by bringing a great judgement onthena at the laft : as the Apoftle iaith} Rom. 9.22. Whatif Godwilling tofhw his math, and to make his power knowne, indured with much long-frf-\ fetwg*. th wjjels of wrath fitted to deftruftion* There is a time, that the wicked muft be fitting, and be a preparing for their deftru&ion; which once come, let them be fure afterwards God will manifeft his power, will compenfate his much long.fuffering with the i greatneffe of the judgement hee brings on them: Now, it is a fearefull thing, and a dangerous cafe, whenGodfuffersamanthus to grow and thrive in his finne, that fo his judgement may be the greater.

Confider thirdly,thatfuch goon in their fin which hope to efcape -, becaufe they are not prefently puni-(hed, they abufe the patience and long.fuffering of God: Now, the manifestation of Gods attributes, is his Name, and who fo abufe them, take his Name in vaine- and you know, God will not hold him guiltlefft thattaketh his Tiameinvaine. Letfuch then as thusa-

bufe

How to mortife Fornication*

"bufcthepatienceofGod, thinke not that they (hall efcaprthe judgement of God, bue remember to take into confideration that place of the Apoftle, ite/w.2.4, 5,6. where it is faid 5 Defpifeff thou, O man, the riches p/i hisgoodneffc,and forbearance? andlong Offering, not know-ing that tbcgoo&nejfc of God leadeth thee to repentance? But after thy hardneffe and impenitent heart ^treafurett up unto thyfelfe wrath, againsl the day of wrath^ and revelation of the righteous judgement of God • who wlllrendetjpto every man according to his deeds* He fhall affuredl^pay for e-very day and houre that he fhall continue in his finne $ God takes account of every minute, and will when he begins to render vengeance, repay it to the utmpft farthing 5 every moment addes one drop unto the vi-alls of his wrath, and when that is full, it (hall be po w-red out upon them. See this in the Church of Thyati* ra: Rev. 2.21,22* lga ve her (pace to repent ofherforni-cation^andjhee repented not ^Behold, lwillcaH hcrintoa bed) and them that commit Adultery with her ■, into great tribulation^ except they repent oft heir deeds: Becaufe (hec did not repent while fhee had time,thercfore (he fhall have great tribulation: Let us confider then the fear-fulneffeof defpifing Gods patience and long-fuffe-ring, and not thinke our felves in a good condition, becaufe we goeunpunifhed, but rather let his long-fuffering and goodnefle lead us to repentance, while he gives us fpace to repent in;

The third Deceit, whereby Satan beguiles men, ]s,prefent/weetnejjcinjinne y the delight wee take in the a&ing of this fin ^ there is ^ kinde of bewitching plea-fureinit,thatfl:ealesaway our hearts fromhohnefTe

T 3 and

*33

Row. z, 4,

Rev.i.n,

Deceit 3

Prefcnt fweerneflc

inilnnc,

j

How to mortifie Fornication.

objetl.

v^dnfw.

2 Mat.8. *8,

and puritie 3 to defile them with filthineffe & undean-ncfle^for if we give never fo little way to the {Sktiuc and fweetneffe thereof, it will bring us prefently to the a&ing of it. But for anfwer unto this, and to prevent being befotted with this delight and fweetneffe in finne,take notice of the infuingcofifiderktions,

Firft, he that denies himfelfe in this fweetneffe and delight, fliall not loofe thereby, he fliall be nothing prejudiced thereby, but fliall finde a greater fweetneffe, aflfcof a far more excellent kinde, a fweetneffe in the remiffion of his finnes, and reconciliation unto Iefus Chrift,a fweetneffe in the being freed and ealed in # thc burthen of his finnes and corruptions.

But fome man here wilLbe ready to fay, It is not fo cafieathing to reftraine ones lufts; it is a matter of great difficultie and confequence, and of more paines and trouble than you fpeake of 5 why then doe you bid us deny our fel ves in the fweetneffe of finne.

To this I anfwer - Indeed it is true, it is hard at firft to be overcome and brought in fubje&ion, yet in an heart that is truly humbled,it may be mortified 5 and if it once come to that, then it will beeafie to moderate it, and bring it under our command.

Secondly, confider what Chrift faith, Af*/.8t 18. // is better for thee to enter into life bait and maimed, rather than having two hands, or two feet, to be caH into everla-flingfire: And indeed, how much better were it for us,if we would cut off this right hand, or right eye of delight and pleafureiri finne, and caft it from us, that fo we might goe to heaven, than having pleafure here in this life for a feafon, to be caft into eueilafting fire,

to

Hon to mortife Fornication.

to have our part and portion with the Devill and his Angells, which we fhall be fure to have, if we forfake not this filthy finne of luft anduncleanneffe 5 for the Apoftle faith it often, and that peremptorily without exception, in many of his Epiftles, that lio Adulterer > Whoremonger y Fornicator>or mcleane perfm^c.flaH enter into the Kingdome of God.

Thirdly, confider the more fweetneffe and delight wee take in this finne,the greater anguifh and torment wee fhall finde in the renewing of our hearts, and the more difficult ic will be for us to leave it: Befidcs,it is a dangerous thing to take our fweetneffe fully, for then perhaps we may be fo befotted therewith 3 as we fhall hardly rellifli any thing elf e, efpecially the contrary vertue, which will feeme very bitter and diftaft-fullunto us. And therefore let us be.perfwaded not to adhere too much to the fweetneffe and delight that wee finde prefent inthea&ingof this finne, left we b^pme fo bewitched with k^ as we never be able tofoTOeit.

The fourth Djceit, which Satan ufeth to beguile men withall,is thefalfeneffeofthe common opinion ofmoft men ,and cunning delufion of our carna/ircafonjmto which it feemes either no fin at all, or elfe fo little as it need not any great adoe be made about it: Moft men thinke of this fin f ornicatio but a trick of youth, whofe bloud heated with intemperance, muft have fomethingto allay its luft on. Now thefe two be incompetent Judges, both common opinion, and carnall reafon, and are altogether unfit to judge of the notorioufneffe of this (in, but let us bring it to the ballance of the San-

duary,

**5

Deceit 4

The falfc-neffe of common opinion and carnall rca-fon.

How to mortife Fornication.

Deceit s

Hope of

fecreric.

&uary, and then wee (hall fee the Iudge weigh of it, wc fhall fee it in its proper filthincfle and native ugli-ncfTe. No man that is guiltie of it can difcerncits de-pravitie, for the very confeience is defiled by it: now the Confeience is 3 as it were, the very glaife of the foule, and if the glafiTe be defiled, how can we fee the fpots in the fouleMnd if thefe be not to bedifcovered, then nothing is left whereby to judge aright of it $ and therefore we muft needs be deceived in the perceiving the filthineffe and hainoufnefle thereof. Let us.therefore betake our felves to the Scripture, which will (hew it truly in its proper colours, and then if we ufe the meanes, God will affuredly fend his Spirit to enlighten us. When/0^; had but a glimpfc of this light opened unto him 5 how great thinkc yee, feemed that finne to him,which before he durft commit boldly for thirtie pieces of filvcr, yet now it drives him to defperation, and prefent hanging himfelfe. Wee muft pray therefore for the Spirit to enlighten us, djat Co wcmayfeethefilthinefleofthis fin, andbenwhore deceived by it, as if it were either but a fmali finne, or hardly any at all, as many men thinke, and our car-nail reafon would perfwadeus unto.

The fifth and laft Deceit,whereby our cunning ad-verfary, the Devill, labours to beguile us withall,is, Hope officrccie: Men commit this in private, no fpe&a-tors,no fecretaries fhall be intrufted therewith,the in-nermoft clofets,and moft retired roomes, are the places deftinated for this worke, and the time commonly, is the moft obfeure and blacked feafon, the nighc 3 and indeed not unfitly, for it is a deed of darkneffe :

jt yet,

How to morttjie Fornication.

yet, letallfuchas bee guilty hereof, let them lay to heart thefe following confiderations:

Confider firft, though they be never fo private and fecret in ir 3 yet God feesit$ they cannotihutout his eyes, though they may the light of the Suune^ hee knowes it,and then it (hall bee revealed : that wliich is faid of Almes, rJMat.6.^. may very truly be faid of this- 7 by Father which feetb in fecret, himfelfejhaOrewardtheeopenly : fo. Cod that feech thy lecret Adultery or Fornication, hewillrewardit 5 hee willpunifh it openly. See ir for example in Davids Adultery with Bafbfbeba, 2 &tw.i 2.10,11,12. there the Lord faith, Becaufe thou baft dijpifed mee, and haft taken the Wife of Vnab i he Hittte, to bee thy Wife 5 Behold, 1 willraife up e-villagainsi thee out of thine owie houfe, and 1 will take thy Wives before thine eyes, andgtve them unto thy neighbour, and bee JhaO lye with thy Wives in the jjigbtof the Sunnt 3 for thou dtddeH itficretly, but I will doe this thingbefore all Jfrael, and before the Sunne. See the Iuftice of God in pumfliing, becaufe David did it fecretly,and ufed all manner of meanes to conceale it, as making Vrub drunke, and then fending him to his Wife to lye with her, that fo it might bee hidden, yetGodwith-held him from her,and fo brought it about,that David had no way tocover his finne • therefore alfo becaufe Da-W labored to keepe it clofeand fecret from all men, heewiil make his puniftiment publike and manifeft to all Ifrael: Again*, God faith, Because thou baffdefri-fed *»e, &c. whence obferve, in this fecret committing of finne, a man doth defpife God inamorefpeci^ll manner; for hee feares more the fight of men, than

V the

l 37

Mat. *. 4.

2 Sam. u

I 5am.i« 30.

Hm to mortific FtrnicAtio*.

the fight of God, in that he labours to concealeand hide it from the eyes of men, but cares not though God looke on, as if hee either would fay nothing, or regarded not at all his finne: but God hath iHA^Them that honour m? y l mil honor . and they they that deftife me, fiaB be lightly ettetmed^ that is, they (hall bedelpifed. Confider fecondly, the divers and manifold waies God hath to reveale it, though men be never fo clofe andfecret, and ufe all poiTible meanes to hide their finne, as faire outward civility, a feeming to hate fuch a filthy notorious wickedneffe, or any thing elfe an hypocriticall heart can invent, yet God hath fundry wayes todetcdl their filchineffe, and lay open their I hypocrifie : As fir ft, by fenfiblethitrgs, when there is no perfon neere to fee it^yet the very bird^and beafts.j have revealed it: fecondly, he gives them up to a reprobate fenfe • and then in the end, though they have longtyeain it unfeene and unfufpefted, atlaft they become (hamelelTe,and fo lye open to every mans discovery : thirdly,he can make any man living to reveale his owne finne 5 as wee fee \t\luda*, though all the time he was working his wickednefle, he had carried the bufinefle clofe enough,-yet in the conclufion,when hee had brought the bunneffe to pafle, and in all probability it being now finished, fhould never bee concealed, even then hee muft confefle it, he muft teif it every body : in like manner,it will be our cafe,though weekeepeour filthinefle never foprivate, yet God can make us in the end, on our death-beds confefle it, though all our life before we have hidden it.

Gonfidcr thirdly, wbofoever commits this filthy

finne

How to mortice Forwcatiw.

finneof Fornication, makes himfelfe avile, and bafe perfon $ what ever heie was before> though never fo glorious, yet now he is but as a Starr efalne to the earth, as it is in the Revelation. If a man bee godly, come-what will come, there is nothing can make him bafe, nothing can obfeure him • though hell it felfe fliould labour to caft a darkeneffe about him, yctitfhallbee butasafoyle about a Iewell, or a Cloud about fhe Sunne, make himihifte brighter and brighter-: Wee know a Torch light Jh a darke night, will (hine brighter than if it were at noone day 3 even (b a godly man, what ever happens unto him, what ever night of af fli-(fiions, cro(Tes,or ©therdifafterscoine upon him, yet hee will be the more illuftrious, the more clearer wili hec fliine in the midft thereof 5 and the more crofles happen unto him, the more will his glory appeare: but on the other fide,let a man be ungodly,what ever outward glory or pompe he may have, yet he is but a bafe and vile perfon, and fo hee fhall ever be efteemed of, evenatthelaft, doe all the world what they can. See this itriW, $vho before he was converced,whilcft he was a perfecutbr,was accounted a pcftilent fellowj but now after conversion, when he became godly, he was highly efteemed as a chofen Veflell of the Lord: Soon the contrary, the Scribes and Pharifes were the onely men, who but they among the Iewes,yet now how odious is their names, they ftinke in all mens no-ftrik. Therefore let us have a care how we fuffer our felves to lye infinne, left wee become in like manner hated of every man $ andon the other fide, let us get our felves to be godly, and then our names (hall be as

V 2 preci-

*39

Simik.

rfiu

How to morttfc Fornication.

precious Ointment, that fends forth a fweet favour into every bodies noftrils. And thus much for the Deceits whereby Satan deceives men; wee wihnow come to fome Ufes ♦

.The firft Ufe that may bee made hereof, is, to exhort all men to be carefull tocleanfe themfelves from this filchinefle and uncleaniulfr: and to this end let them never give God reft, but with inceffant prayers ftill call on hiai,till they finde rtiat they ?re cleanftd, that they are out of this gall x>f bitternetfe; tor as there is nothing that will be fo bitter and diftaftefull, nay, terrible unto them, as this being lyablerothc wrath of God, due tothembyreafonof thisfinncj fofhall they never finde any thing fo fweet and plea-fane, nay, comfortable unto them, as to bee in the favour of God: for all that the creature can doe, is nothing without God, there is no peace, no comfort 3 no reft without him 3 now, if a man have not this favour of God, but be without it, though hec have never fo many other bleffings,as wealth,honoursand preferre-tnenrs,yet,if an arrow come out of Gods qaiver,dipt in the venome of his wrath, bee ft never lo flight an affli&ion, it will wound deadly. See thh in tJMfifes, who, though the meekeft man upon earth, and high-ly in Gods favour, yet hec for hisimpatiency had his croffe in that which he moftdt fired, even in that hee (hould«not enter into the Land of Gatwan.Sinne conceiving muft needs bring forth forrow, and though it(houldfailein all other things, yet here it isrrue y he thatfowes finne, (hall bee fure to reape affl.&ion $ this is the daughter, this isthefrukalwayesot fuch

How to mortifie Fornication.

a mother, beware therefore how you take paines to ferve finne, for he that docs (a, flull be lure to have for his wages forrow and afflictions,!* ay death it fclfc, as the Ap )ftlefiith, thewsgesaffmneis death. A finfull man,onethatisgJfeiltieoi this finne, or any other, is likeamalefadtor, that hath alreadie Offered the fen-tence of condemnation to paffe upon him, and thereby is liable to pupiflimcnt whenever it (hall pieafe the Iudge to fend a warrant, foe may be called to t*& cution every hourfe,unlefle in the meane time he hath fued.forth his pardon • evenfo it is with tbejinner, he is fubje<5i to the wrath of God, when ever God (hA\ pleafe to fend fort.h his warrant againft him, hee muft be brought to execution, hee hath no afifurance, no power of refiftance, till hee hath got his pardon. Therefore let every one of us labour ro procure our pardons in and by IefusCbnft, that fo wee may not thus lye npen to the wrath of God, which will con-fume us when ever he (hall but pleaie to fay the word, inaninftant.

Butfome man will be ready to fiy, what needs ail this?lam ftrong and well, in good and perfeft health, is it likely the evill day is neere me i no furely, I will therefore goe on ftilhn my finne • what need 1 repentance, that am fQ well in all things t

To this I anfwer, though thou beeft never fo well in ftrength and health of body • yet if God hides him-felfe, if hee turnes but away his face from thee, thou ih lit finde the matter changed; whrre and when he is pleafedbuttoturaehimfelfe, hee turner with him all things upfidedowne onafudden. See this in thofc

V 3 two

141

Simile.

ofyii.

Anjwer*

'4»

Numb. 16. 16.

Objefl.

Anfom

How to motiifie Fornication.

two hundred and fifty men of the company of Korah, ihey thought themfelves well and fafe, £lfe thinke ye they would have tooke cenfer s and offered unto the Lord, but fee how in an inftant, fire came out from God and confumed them. So ^S&Nadib and Abibu^ no fooner had they taken ftrange fire to offer unto the Lord, but ftraight the judgement light upon them • for it is faid, x^dnd there mm out fir< from the Lord And dtvwed them,<md they djed before the Lord, Levit. 10.2. they were prefently confumed even in the places where they flood: in like manner, it will be our cafe if we commit finne., God may, if he be foplcafedto dealewithus, confumeu&asioone as ever wee have doneitj nay, in the very manner, it is his mercy that weearefpared.

But fome man will fay againe, there have many men efcaped unpunifhed, they have gone free for any thing I could ever fee, why may not lefcapealfo as well as they i

To this I anfwer, Gods decree concerning falvati-onand damnation muft be admired at, not pryed into : what though God in his mercy hath faved others, muft he alfo therefore fave thee, that wilt not repent, but prefumeft on his mercies < hee calls fometimes thofe which have beene many degrees worfe than o-thersjwhomhehath pafled by, and that to fhew his power of the Potter over the pot-fheard : but what is this to thee 1 looke thou to thy felf e, ufe the meanes, come unto him by true repentance, and cleanfe thy felfe from thy filthindfe,and thoaflialt be furc to find mercy.

The

How t$ mortific Formcmon t

143

The fecond Ufe to be made hereof, fhali be to per-fvvadc every one, not onely to ceafe from the a& of fo filthy a finne, but alfo to mortifiethefe corruptions, which are the fource andfountaine from whence.all thefe uncleane anions come fe There may be &feftrai-ningof our-Iufts and corruptions^ but it is but for a time, it will breake forth againej or, perhaps,, there may be anabhorrency and contrarierie of one mans nature from this finne, but this is jadt out of any ha* tred to the finne it felfe, but a forbearaace of the a<2, becaufe his nature cannot abide it, or for fome other by-refpe&, as credit and reputation amongft men-but this isnot to mortific them: for mortification is then true and perfe&, when there is a contrary life-that is, when a man that before was unchafte, now if his lufts be mortified, he lives quite contrary to that, 1 and is now wholly chafte and undefiled : now, this cannot rightly be faid to be in a man where there is but onely areftraint of his luft. As in a tree, it is in vain4»cutoffthe top-boughs, fo to kill it» unlefle the coots be plucked up, it will grow againe$ therefore men beginneat the root to ftub up the tree s fo it is with finne, loft is the labour that ftrives to keepe it in and reftraine it,thinking fo to kill it 5 there is no 0-ther way to doe it, but by Mortification, by rooting it up out of the heart, not fuffering it there to have the leaft roome or place 5 for if it be but restrained, at one time or other it will grow againe to full ftrength* And that this may the better be difpatched, let us examine an4 try our felves by theferuks and 1 markes.

Firft,

rfe 2,

Simile.

Trial whether luft be

mortified.

Simile.

Hm to mortifie'Formcati$n.

Firft,examine your (el ves,and fee whether there be a particular change which doth follow the general! one of the whole frame of the heart • whether the heart is wholly changed and turned from all finne,for if it be fjpr,but is changed but by peece-meale,fome of it being referved for the darling finne, then it h not true Mortification; which is alwayes a killing, and bringing under fubje&ion, all luft and concupifccnce. Therefore fee, firft, whether thy heart be throughly wounded with finne,whether thou doft grieve for all finne as well as for fome particulai finne of profit and pleafure. Then fecondly, if thou beeft thus wounded, fee whether thou longeft for nothing fo much as pardon in Chrift: A condemned perfon defi \ s nothing, delights in nothing butinthenewes of a pardon; as other things are not at all welcome unto him, a pardon is all that can be comfortable unto him 5 fo thou, ifthou beeft truly wounded for thy finne, wilt defirc and wifli for nothing but a pardon; theremk&uj of thy finnes in Icfus Chrift will more comforrtlee, than all the world befide. Andlaftly, if a pardon be granted, fee 3 Is there a love and a delight in Chrift? Is he the onely joy and comfort of thy foule ? then well is thy cafe, thou art in a good cftace^thou maieft be certaine the toots of thy lufts are plucked up, and then the branches muft needs die.

Secondly, examine your felves, and fee whether out of a loathing and hate of thi^finne, you be able to judge aright of it, to perceive it in its filthy colours, and loathfome pollutions : AH thetimeamanlies in a finne, he will havc«ft0*jnift caft before his eyes,

that

How to mortifie Fornication,

*4S

chat he cannot fee it pcrfe&ly, but dimly, as it were, byafmaillight, which will not lay open all the fpots and blemifhes thereof. To cxplaine this, I will ufe this fimilitudc : A man that lives continually in an houfe where a bad fmell is, he perceives not the ill favour, it is all one to him, as though it were pure and fweeteayre 5 but one that comes in out of the fre(h ayre, he fmells it prefently, to him it is exceeding offensive : Even fo it is with finne, an unregenerate man that is ufed to it,hath long lived in it, and perhaps, never knew any other, to him it is natural!, he perceives not the filthinefTe thereof, it is as good to him as the purefta&ion in the world; and why < becaufehe is accuftomed unto it: Now, cuftome,you know,is another nature: but let a regenerate man fall to commit, the fame finne, why, he is troubled, he is perplexed, he cannot be quiet, nor can he finde any reft in it, it is unufuall to him, and therefore he is difturbed at it. And indeed it is a good figne of a righteous foule to be vexed at finne ; yee may fee it in Lot, of whom it is faid, tPet.2.%. That righteous man dwelling among them, in feeing and hearing, vexed his righteous foule from da) to day with their unlawfnll deeds: Try your felvcs therefore by this marke, and fee whether you can brooke finne well enough, or be vexed and difturbed at the committing of it,

Thirdly,examine your fel ves,and fee whether your abftaining and keeping your felves fromtheadingof this finne be generall and conftant,or refpe&ng fome places and perfons, and but for a fljort fpace: this is an effe&of the former., for he that hates a thing, hates

X every

Simile.

2 Pet.*,*.

Simile.

How to mortifie Fornication.

Ob\tZi.

Kjdnjw.

every thing that belongs unto it, and that continually ; this is a fure marke, and never failes. Yee may fee it in other things \ a Dove is afraid of every feather that hath beene anhawkes, it brings agreatdealeof terrour unto her, almoft as much as if the Hawke her felfe were there 5 fuch a native dread is implanted in the poore Dove, as it detefts and abhorres the very fight of a feather ^ fo the godly man that hath once conceived a deteftation againft hislufts, endures not any thing that belongs to them , that comes from them. Hee that hates a Serpent, cannot abide the skinne, though it be never fo finely fpeckled 5 fo true hatred unto finne, cannot indure motion, or inclination unto it, though it bring never fo faire pretences and fhewes, it fuffers not the leaft fparke to kindle or increafe, as wanton fpeeches, lafcivious lookes, &c. A fore that is healed at the bottome, is not eafily hurt againe, whereas, if it be but skinned at the top, it is never the better, for in a little time, k will breake forth againe,and be worfe than ever: A bone broken, and well fet againe, is ftronger than it was before: fo a man that hath once flipped into this finne,and is got out of it againe, fliall finde his ftrength to be increa-fed, and himfelfe more inabled to refift that temptation than ever he was.

But fome man will fay,I read of fome of the Saints that have fallen into this finne, and that grievoufly, why then may not the deare children of God fall a-gaineintoit.

To this I anfwer^Indeed it is poffible, for we finde it in the Scripture of David and Salomon, that they

fell-

, «* ^_

Hm to mortife Firnication.

fell • nay more, it hath many times come to pafTe, that they have fallen grievoufly, as in them before mentioned, and many others• yet, as we read of their falls, fo we read of their recovery out of ic, they did not continue in fe Here therefore I will fet downe the meanes againft it: And they (hall be,

Firft, for fuch as have long, lien in this finne, perhaps twenty, perhaps fortie, or more yeares 5 let fuch, I fay, obferve thefe rules following:

Firft, let them laboui^o get an humble heart in the fight of this grievous finne; let them be caft downe with griefe and forrow for fo hainous a finne, that j they have offended fo good and gracious a God, one j that is of fo pure eyes, that he can indure no uncleane thing. It was the pra&ice of the holy Apoftle Saint Paul, he was fo farre humbled, that he confeffed him-felfe to be the chiefeft of all finners, and what could he fay more '"So alfo the Prodigall, Luk t 15. when he came to fee himfelfe, and to looke upon his own condition, was fo farre from being puffed up, that he was content to ftile himfelfe no better than his fathers fervant: In like manner, doe thou thinke thy felfe the worft among men, and greateft finner upon earth, and that God hath been infinitly mercifull unto thee, that hath not cut thee off in thy finne, though thou fo longcontinuedft in it unrepentant.

Secondly, labour to bring thy heart to fo good a paffe, that thou roayft love God exceedingly, who hath forgiven thee fo great a finner. It is faid of the woman in the Gofpell^o whom much was forgiven, that/fo hvcdmucb:h great deale is forgiven thee, be- X2 yond 1

*47

Meanes a. gainft fornication. Firft, for fuch as have been iven ce

is finne. MCMS I

\-ufi

How to moitift Fornication.

Meancs.

3

iPet.y.2.

Forfuchas are guilty of this Gn.

Hefyc i.

\ Helper,

yond what thy deferts arc 3 doe thou therefore (o too: Love much, love Chrift that hathbeene a Mediator to procure this thy finne to be forgiven • love God much, who bath beene (o mercifull as to grant thee pardon and remiffion of finnes for Chrift thy Saviours fake.

Thirdly 5 take heed left Satan beguile thee,and bring j thee into the fame finne againe:you know what Saint Peter {akh 5 2 Pet.<> .S.where he exhorteth the brethren to hi fiber andvigiLntftovc\Ao other reafon but onely th is, Becauft jour adverfary we Devill y as a roaring Lyon xvdkah about feekwg whom hee may devourt: the fame (hall be my argument of perfwafion unto all of you, to beware of the Devill, tolookctoyourfelvcs, left he fhould deceive you 3 and entice you into the fame finne againe.

Secondly 5 for thofe that are guilty of this finne ftill, but would faine be rid of the fore burtficn which lyes heavie upon their Confciences • Lee them ufe thefe helpes:

Fitft,labour to get afTurance of the pardon and for-givenefTe of it: No man can be aflured of the love of Chrift, till he be aflurcd of his love and favour in the free pardoning and remiffion of his finnes : for how can a man have peace and quietneffe without this, he is ftill in feareof Gods wrath and vengeance to light upon him, and where there is fuch a feare and dread, it is not likely there fhould be any love. And therefore in the fitft place get thy finnes pardoned.

Secondly, labour to have a fenfe and feeling of thy finne 5 this is a chiefe thing to be obtained 5 for were

there

How to mortift Fornication.

149

there is no fenfe,there cannot be any rcmorfe or for " rowfor finne, without which there can be no turning fromfinne, much leflfe any hatred and deteftation of it. Now this fenfe and feeling is wrought in us by Gods Spirit, and therefore thou muft goe to God by true and hearty pray e r, that hee would be pleafed to illuminatethceby his Spirit, that fo thou mayft fee themiferable and wretched condition thou art in by reafon of thy finne.

Thirdly,lay hold on thePromifes,and apply them to thy felfe, make them thine owne • for whatfoever a mans finnes be,if he can come to thirft after pardon., to defire that before other things in a right way> and to a right end 3 then he may be lure hee hath the Pro-mifes belonging unto him: If hee willtakethem, they are his owne; Chrift is his, if heewill take him, onely he muft take him aright, as well to be his Lord as his Redeemer: his Lord, to governeand rule him by his Lawes and Commandements, as well as his Redeemer,to fave him by the merit of his death and paflion. Chrift offers himfelfe to him, Revel. 21.17. faying, Let him that ts athirtf, come ^ and rvhofoever will, let him take the waters of life freely, and what greater love can Chrift (hew than to fee himfelfe out for all to take him, and that freely tooHnthedayesof his flefli, who had more good by him than the Publicans and finners^them hecalled 3 them he faved: the poore difeafed wretches,how ready was he to heaJethcm f even fo hee is ftill, hee is every whit as ready to fave thee,to heaie thee, as he was thero, if thou wilt come untohim,and endeavour to lay hold on him.To neg-_____ X 3 ____ led

Helpe^.

Rcy.2,2,17.

Heb.IO.29

How to mortifie Fornication.

Mat.12.17

Helpe 4,

Simile.

Jam. 1.14, 15.

left Chrift thus offered unto thee, is to trample under foottheSonneofGod, And t9 count the bloudof the Cove-nantanunholy thing, Hcb.10.29. Now what thinkeye fhall bee done unto fuch? Read that place, and you (hallfinde, that a much forer puniflimentthan^4//& without mercy they are worthy of, and are likely to ua-dergoe. You read what was done to thofe that defpi-fed the invitation of the King to his Marriage-feaft, CMaUz 2. 27. When the King heard thereof hee was wroth, and fint forth his Armies, anddefiroyed thofe murtherers, and burnt up their Citie: In like manner will he deale with thee 5 if thou defpifeft the offer of his gracious Promifes now made to thee, hee will account thee but as a murtherer, and will deftroy both thee and thy City 5 that is, all that belongs unto thee. Take heed therefore,that thou now layeft hold on his Pro-mifes, and makeft them thine owne.

Fourthly, Ufe abftinency and fading, for thereby thou mayeft get the maftery over thy fin 5 give it altogether peremptory denials, fuffer it not to delight rheein the leaft cogitation and tickling conceit: It will bee eafie to abftaine from it, when the deniall is peremptory; if we cannot put out a fparke, how fliall we puitout a flame * If wee get not the maftery over the firft motion to fin, much lefle fliall wee be able to overcome it, when it is brought to maturity in action : Sinne is like the water, give it the leaft way and we cannot ftay it, runnc it will in defpight of us: and as a ftreame rifcth by little and little, one (ho wrc ia-creafing it, and another making it fomewhat bigger, fo fiane rifeth by degrees, lam. 1.14,15. it is faid, But

every

Ho # to mortifit Fornication. • * j 151

every man is tempted, when beeisdrawncamyofhkowne luHjndinticedJbcn when lutt hath conceived, itbringeth forth font 5 and [tnne^ when it is pnifbed^bringeth forth death: Where obfervc three degrees in finne 5 firft, temptation 1 fecondly, conception 5 and thirdly, perturbation, or bringing forth: So alfb Heb.$. it is faid of the Ifraelites,that luft in them brought forth hard-nefle of heart. Beware therefore of the beginnings andoccafions of finne 3 andaccuftomethy felfe toufe abftinence, thereby to imfter thy luft.

Fif th!y,another Helpe may be to refolve againft it, H*fy e 5< to make Vowes and Covenants with our felves not to fall into any occafion that might be an allurement unto it: Let us binde our (elves from things indifferent at firft, and then forward from the unlatyfull temptations. And that we may doe it the more eafily 3 let us make our Vowes for a certaine time, at firft but for a littft while, afterward for a longer feafon, and then at laft, when we have more ftrcngth, for ever.

But fome man will here be ready to obje& and (ay, objeft, I finde my felfe exceeding weake and unable to keepe fuch Vowes and Coven^ts , What (hall I tbe then, who (h3ll bee in danger every day tobreake them, and fo be guilty of a double finne f

To this I anfwer. If our frailty herein were a fuffi- An fo* cient Argumenr 3 then would there bee no Vowes at all: What though thou beeft weake and fraile, and fo fubjed tobreake thy promifes in this kinde, yet remember that they are Gods Ordinances, and he will put to his helping hand to enable thee, he will blcfle and profper whatever thou doft vow or promifethis . way,

Helpe 6,

Simile.

How to mortifie Fornication.

Hclpcj.

Simile.

Pro. i.i o,

way*, as an Ordinance tbache hath commanded. A-gaine, as thou feeft thy felfe more weake, and fubjeft to infringe thofe vowes, fo be fure to ufe the greater care and diligence to keepe them, be fo much the more vigilant to arQid all occasions tliac might tempt thee^breakethem.

Sixthly, Another hclpe may be, to proportion the remedy to the difeafe 5 as thy lufts are greater, fo ufe greater abftinence, make ftronger vowes againft them. As in a place where the tyde beats ftrongly, there the banke muft be ftronger- fo where the current and tyde of thy lufts runne more forcibly, there rcfift them with greater ftrength, keepe the banke good, repaireit by new renewalls of thy graces in thee, make new covenants againft it: There is no man with one thoufand, would meet his enemy with two thoufand. fo doe thou, get as much ftrength to refift, as thy lufts have power to attempt thee, *

Seventhly, Turneyour delights to God and heavenly thiftgs • whereas you have long beene given to earthly-mindedneffe, now beginne to fet your minde on fceavenly things: Xhere is no true Mortification

Xb

that is onely privativrjit muft be alfo pofirivc 5 a man cannot leave his earthly-mindednes, but he muft pi e-fently be heavenly-minded. To make thisplainebya comparifon ; A man cannot emptie a veffell of water, but aire prefently will come in its place . fo a man can no fooner be cleanfed from corruption,but grace will immediatly enter and take pofleflion of his heart; as Salomm faith, Pro. z. I o, 11. Wifdome entreth into thine heart, and knowledge ispleajant unto.thj foule : Difiretion

Jhall

Bow to mortifie Fornication.

Jhall prejerve thee, underfiandingfihallkeepethee^c.

Laftly,the laft and greateft helpc will be,to labour by prayer: God would have thee know that it is his gift: pray therefore, that Chrift would baptize thee with the Holy Ghoft and with fire: that the Holy G hoft may like fire heat the faculties of the foule, to inflame our love to God: for as our love to God is ftronger, fo our love to holy things will be more earneft, and confequently our hate to unholy things more ftrong andperfe<a : the heart thus inflamed is turned quite another way • it doth fo mollifie the heart more and more, making it capable of a deeper impreflion from the love of God. Hence it is that theSpiricfis compared to Wine, becaufe as Wine heatcth us with-in,and maketh us more vigorous and lively: fo doth the Spirit heat us with the love of God, and make us more apt to good workes : Now as when a man comes nigh to any towne, he goes further from another 5 fo when the Spirit carries us nigh to God, it carries us further from our lufts. Chrift by the Prophet is faid, LMaU 3,2. to be Itke a Refiners fre, and like Fullers fope ; Now as there is no way to refme filver but by fire, and no way to purge and get out a ftaine butbyfope; fo there is no way tocleanfe ones felfe from lufts, to mortifie them, but by the Spirit: take, yee therefore the Apoftles counfell, o/#.4« $8. Repent y and be baptized every one of you, in the name of lefts Chriliyfor therernifiionoffinnes, and yee fball receive the gift of 'the Holy Ghott: let us wait for it, and wee (hall be fure to have it, and when we once have got it, we fhallfinde as evident a change, as the Apoftles did

Y when

*53

Helpe 8.

Simile.

Md**.

Aa«4,3^

Bow to mortift Fornication.

when the Holy Ghroft in the forme of cloven tongues came upon them, as yee may read in the fame Chapter. And therefore alfo when we finde weakeneffe in our hearts, let us know that we have not been fo fully baptized with the Holy Ghoft 3 as we maybe ; according to that of the Apoftle, 2 Tim. 1.7. God hath not given us the Spirit offcare, but offowery&Ci when the Spirit is powerfull in us 3 it will inflame us with the love of God, it keepes men in fobrietie. Therefore art thou weaken art thou cold in holy performances i labour to be baptized with the Holy Ghoft more fully : John was compaffed about with the Spirit as with a garmentj ifci'. 1. io, Sofhould we be, for without this we are but naked:God kept AbimtUch from finne, fo he will keepe us if we have his Spirit: And David was bound in the bond of the Spirit^ now the Spirit is like abond for two caufes: firft, every bond muft be without us 3 and fo is Gods Spirit.it is his and not ours within us : fecondly, every bond keepes the thing that is bound in-and fo doth Gods Spirit,it reftraines us, it keepes us in, when as otherwife wee would run into all exceffe of rior. And therefore let us pray heartily and labour earneftly to be baptized with the Holy Ghoft;

HOW

HOW

TO MORTIFIE

UNCLEANNESSE-

COLOS SUNS 3. J.

CMortife therefore pur members which are upon the e<trth: Fornication, Vncleannefje , Inordinate Ajfe&iott, evtU Concupfcence, and Covetoufneffe, which is ldohtric^>.

Aving haadied the Dodrinc of Mortification in generally as alfo come to feme particulars, namely, that of Fornication-it now remaineth that in the next place, following the method and order of theApoftle, I come to the next particular finne named in the Text, Fncleannejfe: And becaufe thefe two finnes doe in many things ceincidere, and differ not greatly irt any thing that I can fet downe as meanes to prevent them, for what hath beene faid of the one may ferve for the others therefore I {hall be the briefer in this, and may perchance make ufe of

Y i fome

1J5

, ^ ,*

How to mortifie Vncleanntjfe.

Detlr.

■noufncflfe of the fin ofUn-cleanneffc

Gen, 38.?,

lomc of the things fpoken formerly in the difcove-ring of the hainoufneffe of Fornication : The Do-drine then "wee fhall at this time infifton y is. That

Vncleamtjfe is one ofibefwnes that are here to bc^> mortified. This finne ofuncleannefle, moft Interpreters make tobethefinneof om#, Got, 3 8. 9, and the hainoufneffe thereof appearcs, in that God was fo difpleafed with him for it, that he flew him prefently. Befides, the grievoufneffe thereof is manifeft, in that throughout the whole Booke of God 3 we finde not any name appropriated unto it 3 as if God could not give name !; bad enough, or would not vouchfafe it any, becaufe I men fliould not know it at all. But now particularly I will lay open the vileneffe of it, by thefe foure arguments.

Firft, the hainoufnefle of it appeared becaufe that it makes a man that is guikie of it, a man of death -v you may fee it in the example ofonan. Gen. 38. p. before mentioned^ God cut him off prefently, hardly gave any fpace for repentance.Wherc fudden judgement lights upon a man, it is afearefull thing, and argues the greatneffe of Gods difpleafure againft that finne 5 now, where Gods wrath is fo exceedingly inflamed againft a finne, wee muft needs conclude chat finne to be very finfull,and ofan high nature.

Secondly, it is an unnaturall finne : All finne is fo much the more hainous, as it is oppofite to the nature of a man. Wee read but of three finnes againft nature, whereof this is one $ namely,beftialitie,Sodomy,and

this;

this; and therefore it mud needs be of an high ra'nke, and confequently,a moft notorious vilde finne.

Thirdly, the manner of it aggravates it exceedingly 5 all things done againft ones fclfe, are the more hainous^asfelfe-murther is of an higher nature than murther of another • and the reafon is 3 becaufe all creatures by nature feeke the prefervation of them-fclves: in like manner, felfe-uncleanneffe is a great aggravation unto it.

Fourthly, and laftly,that finne which is made the punifliment of another 3 is ever the greater finne^now, God hath made this finne to be the punifliment of all other"finnes, for after a man hath long continued in other finnes, ac lad God gives him up to this finne^ as to a punifliment of the former: and therefore quefti-onlefTe it is a great and hainous finne.

Now, fince you have feene the hainoufnefle of this finne, in the next place, I will (hew you the manifold deceits of Satan, whereby men are provoked to the commiffion of this filthy finne.

Firft,men doe goe on in the committing of this finne, becaufe they doe hope to repent afterwards.

For anfwer of this, I fay, that man who hath a will to finne, doth harden himfelfe more and more by fin. and this finne of Vncleanneffe being a. great finne, it doth harden the heart the more, and doth the more indifpofe a. man towards God.

A man by common reafon would thinkCjthat great finnes doe make the heart to be more fcnfible 3 but indeed it doth not fo, for it takes away the fenfe. Great finnes are a meapes to, harden the heart, fo that it can-

■■'■■ • Y 3 not

The Deceits of Satan to, draw men on to the aclingof this finne.

I

Tro. ».i9-

How to wortife Vncleanneffe*

Thcfc-cond deceit of Satan.

What Re-

pcncancc

is.

H0C7. I4»

not repent: Prov.z.i 9. 2{one thai gee unto her returns againe, wither doc they take held of the pathes ofLife s which is meant of Repentance: for God doth not give Repentance to this finnc 3 becaufe it is a finnc fo evident againft the light of Nature: as Ezech. 24.16. Sonne of man, behold, 1 take from thet the defire of thine eyes with afiroke, yet neither fialt thou mournenorweefe, neither Jhall thy teares runne downe: that is, if man wilt \ refufe the time of Repentance which God doth offer j unto him, fri hen he-doth repent, then God would deny him. // is not in him that wilkth, nor In him that run-neth 3 but of God: Cod will have mercy on whom be mil have mercy, Rom.9 a 6.

Now, to (hew what Repentance is:

Repentance is a change of the heart, whereby a man is become a new Creature, having an inward affettion to that which is good, and a loathing and detection of that which is bad. To (hew that Repentance is the Change of.thc heart, fee how the Prophet Hofia, Cty.7.14. doth reprove the ifraelites for their howling on their beds, becaufe their Repentance was not from their hearts h they did howle much, as it were, for their finncs, but yet their Repentance was not from the heart, and therefore nothing availeable to them. True Repentance doth turne the difpofition of the heart of a man another way than it went before.

Another Meanes that Satan ufeth to delude the hearts of men, and caufc them to be kt upon evill, is, becaufe they doe not fee tfye punifhmencdueforfin to bee prefently executed upon finners: For anfwer of this* In that God doth fparetopunifhfinne, na

man

Hove to moriife Vncleanneffe.

man hath caufe to joy in it. God is raercifull, and doth beare many times a long while with men, not to punifh them for finne, to fee if they will returne unto him, and repent: But as long as man doth continue in any finne without Repentance, fo long doth hee a-bufe Gods patience every dayandhoure, Rom. 2.4. ThinkeH thou this, 0 man, and dejpijeft thou the riches of his goodnejfe, forbearance and long fuffering, not knowing that the goodne(fe of Godkadeth thee to Repentance .-Ver .5. But after thtbardneffe and impenitency of heart', treafureH up math againH thyfelfe againH the da) of wrath, and the revelation of the righteous Judgement of God.

Another Deceit that Satan ufech to provoke men unto this finne, is, to judge uncleanneffe by common opinion 5 that is, to weigh this finne inafalfebal-lance, and tolooke upon it in afalfe glaflc, and not to carry it to the ballance of the San&uary of the Lord, and therefore many times they efteeme great finnes to be little ones, and little finnes to bee none' at all • when men doe thus mif-take finne, they judge of it otherwife than it is: As when bad company are together,they doe all allow and approve of finne,and fo evill words doe corrupt good manners 5 and in their 0-pinions doe make finne to be no finne at all • not con-fidering that place, Tit. 2.14. That ChriB gave him-felfe for us, to redeeme us from all iniquity, and to yttrifie unto himfelfe a peculiar People, ztalou* of good Workes. When a man hath committed finne, his Confcience is defiled, and fo can no more judge of finne aright, than 6ne that would difcerne colours inafouleand foiled glaffe 5 but when the Confcience is cleare, it

kes

iJP

Ron?; 2. 4.

The third deceit of Sacan.

1. Cor. 15. Tims ».i4

How to mortifii Fnckanne(fc.

The fourth deceit of Satan.

Matth.64,

1 Sam. 12. 12.

Ecckf. io.'

13.

fees things as they are, and fo is able to judge of fin by that rule by which our felves (hall be judged at the Iaft day : There is a fan&ifying Spirit, which if wee had,we fhould judge of fin aright,and the rule where* by weave to try fin, is written the Word of God.

Fourthly, Satan ufeth to provoke men to this fin; when they can commit it in fecrer, then they will be bold to doe it: But confidcr 5 God fees in (ecrer 3 and he will reward them openly, Mat\6.^Give thinealmes infant, andtby Father thatisinfecret will rewardthees openly ? Now, we may judge by the rule of contrarieties, that if God doe fee Almes that are done in pri-vate 3 and will reward them openly,may we not thinke chat hee will doe the like of finne: For fo hee did by David, he fpared not him though hee were his o.wne fervant, 2 Sam. 12. Thou diddefi this thing fecretly, but I willdoe this thing before all ifrael^ and before the Sunn^f. And thus they goe on boldly in this fin,tbinking they (hall efcape well enough if they can doe it fecretly, andnotbeefeeneof men; but they in this defpifing of God, make God to defpifethem. Confider, O man, the many wayes God hath to rcveale finne that is committed in (ccxct^Ecclef. 1 o. 2 o.Curfe net the King, no, not in thy thought 5 and curfe not the rich, no, not in thy bed-chamber^ for a bird of the airefoallcarry the voyce^ andibat which hath wings [halt tell the matter. Sinne that hath beene committed in fecret, ihall beedifcovered by wayes that a man thought unpoffible: Evillmen are as a glafie that is fodered together$as foone as the foder is melted, the glaffe fallcth in pieces: So they that are companions in evill, may for a time bee true

the

How to mortife Vnokanneffe*

the one to thcother 3 but yet the Lord will one way or other difcover their iniquities, fo that they fhall fall in pieces like a broken potfliard ^ yea,pcrhaps,the Sinner himfelfe fhall confeffe his finne 3 as Ittdas did.

The laft Deceit which Satan doth ufc to provoke men unto this finne 3 is with the prefent delight which they have unto it: To this I anfwer, as Chrift in Mat. 5. 27. Thou (halt not commit adulter ie,for whofoever ; looketh upon a woman to lufi after her,hath committed adultery ahead) with her in bis heart Jf thy right eye offend thee, pluckeit out,andcaH it from thee,for it is prof table that one of thy members fhou/dpenjh, and not that thy whole bodies Jhouldbe cast into hell fire. Therefore I fay, it were better for thee to leave thy delighr,than to have thy foule damned in hell fire for ever;by leaving thy finne thou doft not leave thy delight 3 for then thou haft a new heart, new defires and affe&ions to delight in better things 5 lo that the forfaking of finne is but a change of delight and thofe finnes which have the greater delight in them, fhall have the greater torment, as doth appeare out of Revel. 1 8.7.concerning Babylon, The morepleafure fhe bad,the more jhould her torments and forrowes bzs>

Thus have I difpatched ^ in briefe, this finne of un-clcanneffe 3 infifting and inlarging onely fome two or three of'the Deceits whereby the devill doth beguile the fonnesofmen,and lead them captive to thecom-miffionofthisflavifh and abominable finne 5 for motives and helpes againft it,1 referre you to thofe pro-duced in the handling of Fornication.

Z HOW

161

The fifth deceit of Satan.

HOW

Dtfir.

TO MORTIFIE

EVILL CONCVPISCENCE.

Col os si an s 3. 5. OHortifie therefore your members which are upon the earth; Fornication, Vncleanneffe , Inordinate affe&ion, evtll Concupifcence, and Covetoujnejje, which is Idolatries.

Ow, I fhould proceed to fomc application of this point, but becaufe there is a third particular which hath much affinitie with the two former, namely, Fornication, and Fncleanneffcs, I will firft fpeake of that which is here in myText, EviUconcu-ftfccnccj. By Ctncupiftcnce, men doe underrtand a degree of i this lull oiVncleanneJJei and it is an eviU inclination in the power of the Soule.

The Dodlrine is this,Evi/iconcupifcence is one of the ftnnes which are likewife to be mortified ^ Wee had

neede

How to mortife eviS Concupifcence. \ x6x

neede give a reafon for it, becaufe men will hardly be perfwaded to thinke it a Sime % thus it was with the Heathen, tfiey thought there was no Stmt in it.

The firft reafon is. If Concupiscence doe cleave unto Retfli , a man, that is, evill inclinations which the Souk by fwne is bent unto 3 then a&uallJfaM will follow, which is the fruit of this concupifcence: It is as a fparke of fire, which being let alone, will grow greater and greater,and like a leaven,though little at the firft, yet doth it leven the whole lumpe, fothat it doth produce the workes of the flefli, and therefore it is to be mortified.

The fecond reafon is, although a man doe not fall Reafi. intoa&uall fwne pijefcntly after there is concupifcence in the heart, yet being unmodified, it hideth the finite in a man, and fo defiles him, and makes him prone to an evill difpofition, and alfo to be abominable before God: Therefore mortifie concupifccnu before it come to have vigour and ftrcngth in thee.

A man is faid to be an evill man, when he is diftra-1 ded from Good to Evill, now, evill concupifcence makes a man to be fo.

There are evill inclinations in a good man, and yet it is by vjayofAmitbefis, it is not his complexion and confUtution to have them. Now, an evill man hath concupifcence, and the fame is his complexion, and conftitution fb to be : Therefore if evill concupifcence be not mortified, it makes a man to be bad, and in this regard we ought to clcanfe our.fclves from the pollution of this fwne.

The third reafon is, Evill concupifcence being in a Reaf. 3.

Z % man,

x$4

How to mortife evtllconcufifccnce.

L

man, it dothmarreallhis good anions. To mingle water with wine, it makes the wine the worft ., To mingle droflfe with filver, it makes the filver th^more impure 5 So eviU concufifcence being in the Soule of a man, it doth ftainc and blemifh his good a&ions, when the ftring of an Inftrument is out of tune, then the Muficke doth jarre. A man that hath ftrong con-cupifcence in him, he will defire to come to the execution oftheworkes of them, and fo it will have an influence to the effe<ft, and will ftaine and blemifh any good worke he goes about; fo that evill concupiscence making a man to be evill, it doth blemifh and ftaine all the good adions that a man goes about, in that he doth per forme them either with vaine- glory or felfe-refpeft.

The fourth reafon why evill concupifcence fhould be mortified, is 3 becaufe that otherwise thecomman-dementsof GoJ W *N be grievous unto us, i I oh. 5.3. For this is the love of God, that wet keepe his Commando. ments, and his Commandements are not grievous. The Commandementsof Godarenotonely to be kept of us, but fo to be kept, that they may be delightfull unto us j Pfal. 1 o 3. 1. Blejfe the Lord 0 myfoule, and all that is within mtbUffe his holy Tijme : when Concupifcence doth lie inthefouleof a man, in its full vigour and ftrength unmortified, it doth draw in him a reluchnce from good duties, as when a man doth will one thing that is good, and an evill inclination doth fet upon him, then the Commandements of God will be grievous unto him,even as a man will be unwilling to carry a burthen long.

Now

How to mortifie evtll Concupifcence.

Now I proceed to (hew you three things obferva-ble in this word Concupifcence^.

Firft, what the nature of it is.

Secondly, the finfulneffe of it. *

Thirdly, the operation or workes of it.

Firft, for the better underftanding what it is, know that in the foule of man there is a facilitie. Secondly, there *an inclination, which doth adhere to the fa-cultie ; and thirdly, there are a&uall defires which flow from that inclination, by way of Similitude, the better to conceive. Firft, in the mouth there is a palate, fecondly, the defired humour, and thirdly, the tafte: fo in the foule of man, Firft, there is the naturall afft&ion, fecondly, there is an inclination which is the tuneablenefTe, or untuneableneffe of it, and thirdly, there is the defirc, or aduall workes of it.

By concupifcence is me&nt y the evili inclination, and the fruits of the evill inclination, and by it the habi-tuall concupifcence, from whence the a&uall defires of evill will follow. Rom. 6.12. Let not finite ratgnein your mortail bodies, that yeefhould obey it in the lufts there' of. Firft, there is a finne, fecondly, the luft of that finne, and thirdly, the obedience, that is, content to the finne. There is a concupifcence that is naturall, and another that is morall. As there is tconcnpfctncc that is bad, fo there is another that is good, and a third that is neither good nor evill. There was in Chrift a defire to live, though it were Gods will he (hould dye, yet obeying, he did not finne. Onfaft dayes we are commanded fo to doe, yet the defire to tafte corporall food on (uch a day, is not finne.

' Z 3 Se-

i6 S

Three things ob-fcrve to be in concupifcence.

Simile.

What's meant by concupit cence.

How to mortifie cvitt Concupifcencc.

A double Law.

Simile.

\ „.

Secondly, it doth proceed from finnc, and one finnedoch begec another, lamest. i^Xoncupifcence doth bringforth finne, Rom. 6. 12. Let not fwneraigne in jour mortall bodies, (-that is ) Let not concupifcence : but to underftand what the finfulnefle of it Is, know that finne in fpeciall, is the tranfgreflion of the morall Law, any facultie that is capable of a fault, it is finne. that is the defed of it • Man (hould be fubje<aBb rea-fon, ancJreafon fliouldcaufe him to fubmit himfelfe unto the will of God. The morall Law is a rule of a&ion, not of habit. There is a double Law, a Law of a<5Hon,aad a Law which we call that Law,which God did ftampc on the very Creature. Take an Epiftle, or a learned Writing that is made by art, there may be Logicke, Rhetoricke,and Grammar rules brought intoconfirmeit $ So in the Law, thereisaftampe and a rule, and every aberration from it, is an error in it. If a man did all that is in him, ufed his beft inde-vour to fubdue his evill concupifcences, and yet cannot, yet it is not fufficient for him, every man hath, or ought to have ftrength in him, to rule his affections.

If a Maftcr command his fervant togoeanddoe fuch a thing, if the fervant goe and make himfelfe drunke, and then goe about it, and cannot bring it to patfe, although he doe his good will for to doe it, he is not to be excufed, becaufe he did loofe his abi-litie through his owne default: So wee, God at the firft did make us able for to fubdue our lufts, but wee in Adam having loft the abilities of our firft eftatcs, and yet may recover ftrength againe, to fubdue our

luft<

How to mortifie evill Concupifcence.

lufts in Chrift the fecond AdAm, if we doe it nor, the fault is in our felves.

Now wee proceed unto th& third particular, to {hew unto you what is the operation, and working of this evill concupifcence.

It is an inordinate inclination, which doth cleave unto the faculties of the foule, and doth indifpofe a man to that which is good, and carries him on to that which is evill, and fo long as it abides in the foule, it makes him fruitfull to doe evill, and barren to doe good, fo that evill a&ions, the fruits of evill inclinations, doe arife from ir, even as water from jhe foun-taine, and fparkes from the fire.

Concupifcence doth conceive and bring forth finne.

There is a different worke of Concupifcence in man that is evill, and a regenerate man; In an evill man,it hath dominion over him, fo that all his adions and defires are flnfull. In^good and holy man, there is concupifcence alfo, but it doth worke in him by way of rebellion, he beholds it as a difeafe, and as an enemy unto him, and doth labour to mortifie it, he is in-lightned by grace, to fee it as a difeafe, and therefore doth labour to cure it more and more. An evill man thinkes it the beft way for his happinefle, and that his chiefeft good doth confift in giving fatisfadiion to his concupifcences, and therefore doth labour to fatisfie them, and not to cure them.

True it is,Gods children, DAvidfeter, Salomon, and other holy men have had concupifcences in thera>, but yet were not domineered over by them 5 So long asamandotb ftrivc againft evill concupifcences, a-

gainft

167

What is the operation of c-vill Concupifcence

Simile.

How to mortifie evi£ Concupfcenct.

What is to be mortified.

gainft the motions and ftirrings of them, and that his owneconfciencecanbearehimwitucfTc, he doth re-fid them infinceritie^of heart, they (hall never beare fway over him : Take the beft anions of a wicked man, the utmoft end of them are to himfelfe, and if the utmoft end be bad,all he doth mull needs be bad: as for example 5 The end that a husband-man doth ay me at in tilling of the ground, and fowingof his feed-corne, is to have a good harveft, and if his harveft prove bad, then all his labour is loft: though the beginnings of a thing be good, yet if the utmoft end of that thing be naught, all is bad. So that the end of all things in morall a&ions, doth make the thing either good or bad : Every-wicked man doth fceke himfelfe in all his a&ions, hee doth worflup himfelfe in the utmoft end of all his thoughts, fo that all his anions, lulls and defires, are evill continually.

Now I proceed to fhew you, what it is the Apoftle Paul would have you to mortifie, herefbmething is prefented 3 and to (hew you plainely what it is, it doth confift in thefe two particulars.

Firft,the habituall concupifcence^and fecondly,the inordinate lufts and defires that doe arife from it, one wee call habituall, and the other a&uall. Now, the Apoftle would have the habituall concupifcence in nature weakened, and fccondly, he would have the a&softheluft tobefuppreffed. Now, that it is the Apoftles meaning, that he would have them mortified, and that which is to be mortified is fin, marke that place I did cite before, Rom. 6. iz. Let not [inner aigne

in

How te morttfie tviH Concnpifcence.

input rnortaU b$dks. In thefe words are three things obferveable: Firft, there is a finne: Secondly, a luft to finne: and thirdly, obedience to the finne, that is, a will to execute the defire of this luft. When the A-poftlc faith, he would haverhem mortified, he would have the heart to bee cleanfed from the habituall cu« flome of evill, Concupifcence,and fecondly,he would have them fo fubdued, as not to obey them. That you may know the A pottles meaning, and not to lay a ftraighter charge upon you,then the holy G hoft dorh aimeat,he would have all rhefe three to be mortified, ; the luft,the confent to the luft,and the a<ft of ill.Con-fider the nature of the things that are to be mortifiedj If you take the evill inclination, and compare it with the ftrength of the minde, in committing of any fin 3 they are all of the fame nature, they differ but in degree, a lefTer evill in the thought, before confent unto it,is of the fame nature as a greater, as it is in mur-ther: Hcc that is angry with his brother unadvifedly, committeth a degree of murther 5 So he that flande reth his brother by taking away of his good name 5 committeth a degree of murther, and is a fin of the fame nature, as if hee tooke away the life of his brother. So as in taking away the comfort of a mans life, it is a degree of murther, in as much as that man would take away the life of his brother if hee mighty Soinluft, if a man defire to commit Adultery wirh a Woman, and cannot come to the execution of his will therein, to the committing of the a<3ual! finne, yet the Adultery of the thoughts and affe<3ions, are degrees unto this finne, and are of the fame nature,as

A a if

Bow to mortifie evillConcupifcence.

22.

Exod. 17. 2{otC.

Anfw.

J Aa« of

1 mortification,

if he had committed the fin it felfe. The Cotpman-dements fay, thou jhdt not covet thy neighbours Wife, that is, in no degree at all to hurt her, or to wrong her. If all bee of one nature, and differ in degree, then all are to bee mortified. The fame nature is in one drop of water that is in a whole Sea, and the fame nature in a fparke, as there is in a great fire 5 If there.bee a right enmity betweene finne and us, wee will abftaine from all finne $ a man doth hate the ve» ry colours of his enemy 5 as Toades and creatures that are poylonfull : If a man doc abftaine in fincerity from finne>hc will abftaine from allfinne. The reafon why men abftaine from any finne, is either for love of themfel ves, or of God 5 if for love of thy felfe thou doeft abftaine from finne, thou wert as good commit all as fome • If for love of God, thou wilt abftaine from all finnes r> from little A**" as well as great fwnes. Heje may a queftion be asked, why men doe abftaine from Murther and Idolatry < The anfwer is, becaufe God did forbid it • and did not God forbid alfo,7fo» [halt not hit: God that doth forbid the one, doth forbid the other • and for thy further consideration, know,theholy Spirit of God doth hatceveryJ?/Mtf,it doth abandon & hate that heart where thefc thoughts of luft are nourifhed. Now, the heart isthe habitation and refidence of the holy Ghoft, wherefore all finnes arc tobec mortified, that the holy Ghoft may come and dwell there.

Thea&s of Mortification are cbeifely thefe, the Apoftle would have us take paines with our hearts, men might doe much good unto themfel ves, would __________ they

How t$ tnortijie will ConcuvifieMC.

they but take paines to confidcr and ponder their wayes, but when men are carried away with the de-fire of riches,vaine-glory 5 and other inconfiderations, no marvell if it bee thus with them : If they would but fit alone, meditate, and refleft their mindes upon what they fhould doe, it would bee a great meanes to make them to alter their courfes.

The Apoftle when hee would have them mortifie theft lufts, he would have them confider the meanes how to fifpprefle them, there be firong reafons in the Word of God for them: let them fearch the grounds they have for the committing of thofe luft$,and it will bee an effe&uall meanes for the mortifying of them: If mens judgements were rc&ified to fee their follies, they would change their courfes, and turnc the bent of their affe&ions another way$I fhould deliver many things unto you in this kinde concerning Mortification^ let it beyour cate 3 that it may worke upon your inward afFe&ion 3 that you may make it profitable unto yourownc foules 3 and that you doe not letitpafie from you without doing you good.

The Word of God which you heare 3 is not loft,tt (hall certainely doe you hurt, if not good,it (hall harden if it doe not foften : It is an ill figne tf a tree doe not bud in the Spring, but to fee it without leaves in the Winter is no wonder at all: So for any to heare the Word of God powerfully preached, and not to have good wrought on them by it ^ they have great caufe to feare their eftates. It is this meditating and taking to heart, which is the firft meanes I prefcribe for Mortification.

A a 2 We

171

Meditatio and laying to heart, is the means to mortification.

How to mortifie eviUConcttfifctnct\

Wearefiid, fecondly, to mortifie, when we fup-preffeand keepe downe thefe lufts, if we keepe them back from their courfes, that they dor not bring forth the fruit of fiwe: All a<5tions, when anyfinne is exe-cuted 3 they tend to evill corruptions; If wee abftaine from the a&ionof/fo, when it doth kill the very in-clination.Take any §n that a man is naturally inclined unto ; whether it be thej/w of Uncleannefle, the de-fireof Rubes, or whatfoevcr 3 cuftomc doth make his lufts to be ftronger, and fo doth adde to they?*. One light doth (hew a thing to be fo, but more lights doe make it appeare more cleare • fo there is an addition in fwne, as well as in Grace 3 the more they ad infinm, the aiorethey encreafe.

Now, whtn men complaine, they know not what to doe^rhey cannot be without their lufts s Let them thanke themfelves fo*it, in iuffering themfelvesby cuftome to practice them, but by keeping downe the a& of y?»,the lufts will evaporate away in time, though thy luft be ftrong and violent at the firft - yet if thou wilt let it alone from the execution of it, it will con-fume and weare away at the laft; Therefore keepe downe thy lufts, and fupprefTe them.

Thirdly^ to weane thefe lufts, inordinate affections, and concupifcences ^ the re&ifying of the judgement, and applying of right meanes, doth mortifie the higher reafon: Now, for to mortifie the lower reafon, is to turne away the bent of affedion on another Object :If Grace bee quicke and lively in a man, it turnes away the minde fromy*flWf > , andtheway to weane thefe lufts^s to keepe the mindefixed and bent

on

How to morttfe evill Concuftfctnce.

on better things, as temperance, chaftitie and fobric-tie; for all intemperance doth breed luft,and then the Devill doth take occafion and advantage to worke upon a man, but fobrietie and temperance is a great meanes to keepe backe thefe evill affi&ions.

Now I proceed to make ufe of what hath beene formerly delivered concerning thefe three SUnes Fornication, Vnckannefife, and EviH eoncuptfcence: You may Remember what hath beene faid concerning the greatnefle of the finne of Uncleanneffe • It will follow then, if it be fo great afinne,we fhould ufe meanes to be freed from it. Thofe that areguiltie of ir, let them give themfelves no reft, their eye-lids no {lumber, nor God no reft, till they be delivered from the band of this iniquitie: i Sam. 2.25. Remember what Eli faid to his fonnes, If one man finne againH another, the Judge JhaH judge him, hut if a man finne againH the Lord, whojhallintreatfer him ? When Goddoth take in hand to afflifl the Creature, then it is intolerable, man (hall finde it to be a terrible thing to fall into the hands of the living God. Take an arrow, or a buller, and let it be (hot into the body of man, it may wound deeply, and yet be cured againe, but let the head of that arrow be poyfoned, or the bullet envenomed, then the wound proves deadly and incurable: There may be in the body of man many great gaflies, and dcepe wounds, and yet be cured 5 but if the af fli&ion lies on the Creature from the wrath of God, he is not able to beare it • it doth caufe them to tremble, and hisconfeienceto be terrified within him, as wee fee by men that are in defpaire*

A a 3 Now,

*73

Vft.

W4 Reafeti.

How to mortifie evMConcupifccncc.

Now, the reafon of it is, God when he fmites the Creature in his wrath, he doth wound the Spirit, and as it were, doth breake it in funder, as God doth breake the Spirit, fo he doth fufteinc the Spirit ^ but when he doth withdraw himfelfe from the creature, then the ftrong holds of the Spirit are gone. This is to ftiew you what a terrible thing it is, to fall into the hands of the living God. This, as it doth belong to all, fo fpecially, to thofe that have received the Sacrament this day or bcfore,that they make confeience ofchis&MK, if they doe not, they receive it unworthily, and he that is guiltie of this, is guiltie of the body and bloud ofCbrifl h he difcernes not the Lords body, neither doth he prize it as he fhould, nor efteeme of the excellency of it as he ought : he difcernes not with what reverence he fhould come to the Lords Table b therefore faith the Apoftle 3 he is guilty of the body and bloud of Cbriff, that is, he is guiltie of the hmcfitme that thofe were, that did mocke and cruci-fie Cbrift lefut. The Sacrament of the Lords Suffer ^ is a fpeciall meanes, and chiefe ordinance of Gx>d for the attainment of his bleffings, if it be rightly received-and fo it is the greateft judgement that can befall a man,if it be not rightly received, for Cbrift is chiefely reprefented therein: The bloud of Cbrift is the moft precious thing b the world, when men ftiall account this holy bloud of the newTeftament, to be but an unholy thing, and to trample it under foot, God will not bearc with this.

Now, when a man doth come to the Sacraments in a negligent manner, in not preparing himfelfe wor.- thily

How to mtrtifie will Concuyifccncc.

thily to come, he is guiltie of the bloud of CbriH s Foryeeare notonely to be carefull to prepare your felves before the receiving of the Sacramenr, but al-fo of your walking afterwards. Therefore, consider, you that have received the Sacrament, or intend to doe it 3 that you doe clcanfe your felves from this pollution of heart and fpiric, and that you doe put on the wedding garment, that is required of all worthy receivers ; Let your hearts bee changed, and your affediions and adions be free from all kinde of evill, and your hearts be turned to God,elfe you cannot be worthy receivers, and fomuch (hall fuffice for this ufe, that feeing this finne is fo great, every man fliould endeavour to free himfelfe from it. Secondly, feeing the Apoftle doth notonely exhort us to abfteine from it, but alfo mortifie, kill, and fubdue it • If there were nothing but a meere abftinence from ill, then it is not properly a mortification, for then theimpureft adulterer fhould fometimesbe chafte after his impure manner of committing it •, and therefore the cefTation of it is no true mortifying of it 5 and that you may know mortification aright, I will give you three fignes:

Firft, you fhall know it by this, if there went a general! reformation both in heart and life before, when the heart is generally fet aright, is changed and renewed,to good, and from thence doth arife a dying to thefe lufts, then it is a good figne, but ifo-therwife there be no particulars changed ip thee, then it is but a ceflation, not a mortification, but when the whole frame of the heart is altered, yea,

even

175

2

Signe of true Mortification, is a right judgement of finne, aada true loathing

How to mortifie evill Concupifcence.

Simile.

even from the very rootc, when the old man in the body of finne is wounded even to the heart, that is, when a man hath beene foundly humbled for bis finne, and afterwards hath his heart affe&cd to Chrift, and is become to love God, and hath his minde changed, then he may truely reckon it mortification.

Secondly, you may know true mortification by this 3 by having a right judgement of finne, and a true loathing and deteftationofit 5 It is hard for a man while he hath any finne in him, to judge rightly of it, for then a man is given to an injuditious minde, while he doth continue in it 5 As when a man is in prifon, if he have continued there long, though the fent be bad, yet hee cannot difcerne it 5 but let this man be brought to frefli ayre, and be carried to that prifon againe, then he will fmell the noyfomeneffe of it. So, when a man is in finne, he cannot truely judge of it, but when he is efcaped from it, then he can rightly and truely deteft, and judge of it: when a mans foule is righteous, there is a contrarietie be-tweene him and uncleanneffe, a righteous foule doth deteft finne, betb in himfelfe and others -as Lots foule was vexed with the abomination of the Sodomites, Confider how you are affr&ed with the finne of others : Rom. 1: verfe 32. They were not onelj wor-hy of death, who did commit §nne them/elves, butalfi they that hadplea/ire in others 5 when a man can truely deteft finne in others, as Lot did, and doth truely loath it in himfelfe, then it is a true figne of true mortification.

The

Hm t$ mwtifie eviltConcupiftcnce.

The laft thing to know mortification by, is an a&uallabftinencefrom every finne : ic is one thing to difiike a finne, and another thing to be weary of' it, and to hate the finfulneffe of it 5 If mortification be true, he will hate all kinde of uncleannefle with an inveterate hatred, bee it of what degree ic will: Sheepe doc hate all kinde of Wolves. If a man doe trueIymortifie,&c. his hatred to finne will be gene-rail, not onely in abftinence from groffe finnes • as murther, adultery, and fornication, but alfo from all other finnes $ For, when a man forfakes finne out of hatred, his rancor is of judgement more than of paf-fion, and fo likewife his hatred will be conftant. Men may be angry with their finnes fometimes, and fall out with them at other times, and yet be friends againe, but if they doe truely hate finne, their abfti-nence from finne will be conftant, when a man ber comes a new creature, there will arife a contrarietie to finne in his nature, fo that if a man doe hate finne,-he is truly faid to mortifie.

Here may a queftion be asked.

Whether after true mortification, a man may fall into the fame finne againe or no i

For anfwer hereunto 3 ITay, a man may fall a-gaine into the a<5l of finne and uncleanneffe after mortification, for the gates of Gods mercy ftand open to men after their greateft relapfes 5 but yet he doth never fall into the love of finne, and of purpofe for to finne. Though he doe fall into the ad, he doth not returne to allow of it, and to wallow in the mire • for, it isimpoffible to doe fo after grace, yec we cannot

Bb fhut

*77 3

And laft figne of mortifica-tion 3 isa-

ftuall ab-ftinence from fin.

ggeff. Anfiv,

'78

flowtomortijieevill Concupfcence.

I

Mcanes to

(hue up the gates of Gods mercy to thofe that have often rclapfed, fo that amansconfeienceis witneffe unto him, that he is not remiffe in the meanes he fhould ufe, though he fall into the aft of finne una-ware, yet he doth it not with fet purpofe : Now, you' may judge whether you be mortmed,yea or no. The meanes to mortification are thefe : The firft meanes to mortifie, is to labour for the aP faafo* & rance of pardon for thy finnes ? Sinne is never mor-ranccof | tified, but by the fandifying Spirit 5 there may be a pardon for_ re ftrained fpirit in us, to keepc us from the ad of fin, nn "*i but it can never be mortified, but by the fandifying ! Spirit oTGod,pardon for finne is had by the atfurance I of faith in Chritf, and the way to get this f orgiveneffe, i is to be truely humbled for our finnes, acknowlcdg-; ing our owne mifeiy, and our owne wants, and to lay I hold upon the mercies of Chrift Iefus, and to be lifted up by the promifes of the Gofpell ^ Confider, whatsoever your finnes be, whether againfl: the light of nature $ or againft knowledge 5 Let a mans relapfes be never fo great, and aggravated with never fomany circumftanceSj nevertheleffe, if a man will come in, I our commiflion is to propound unto them without ; all condition, or exception, that the gates of mercy \ ftand open for them: CMar.i 6. 15. there is our Commiflion, Gee yet into all the norland preach the Gcfpe I unto every creature. What this is in the next Verfe it is (aid, Ifamanmllbeleeve, befhallbcfaved, but hee that beleeveth not, fhall be damned. Therefore whatfoever j your finne be, let nothing hinder you to come in, for 1 ifyou come in, God will receive you to mercy, all

the

How to mortifie eviS Concupifctnce.

the hindrance then is in our felves. Confider thefe two places of Scripture, i Cor. 6.9. Paul fpeaking to the Corinthians, of the greatcft finnethat ever mans nature was capable of5 Such wereyee (faith be) but now yee are wajhed,andarefan6iified, and]uHifiedin the name of the Lordlefus,andthe Sprit of oar God: So in the 2 Cor. 1 2.and laft verf. The Apoftle doth make no queftion, but that they might repent, and have forgiveneffe, you may know how willing God was to forgive great finnersj all the matter is,if we be willing to apply this pardon to our (elves. To leave our finnes in generall, to take Chrift to be a King, as well as our Saviour, To deny our felves, and to take up Chrifts CrofTe, and theathere is no queftion, but wee may have this pardon fealed and affured us.

Certaine it is, men will not doe this, as to deny {ftemfel ves, and to take up Chrifts CrofTe, till they be duely humbled, and have repented their finnes$ but fo it is,that men will not prize Chrift,untill that vengeance fall upon them for their finnes: would they but doe it, they might be fure of this pardon, were their humiliation true and fincere, it is fufficient, the laft of the Revelations, verf 1 7. K^indthe Sf hit,and the Bride,fiy,come,andlet bim that bearcth,(ay 7 come,andlet him that is a thirli come, And whofoever will, let him take of the water of life freely. Firft, here is, Let him that hea-reth,come, that is, To all whofoever this Go/fell is f reached unto, the promife is general! to all: here is alfo added, Let him that is a thirli come: there is further added. Let whofiever will, come • come that will come, and take of the water oflife freely, feeking God in finceritie of heart,

B b 2 with

2 Meanes is abftinencc from all occafion offinae.

How to mortift evi/I Concupifeence.

■■ with forfaking of all their finnes. And fo much for this meanes of getting pardon for finne, and to come to true mortification by the fandlifying Spirit.

The fecond meanes to mortification 3 is to ab-fteine from all beginnings, and occafions of finne, as precedent a&ions, and obje&s of ill • Ic is to have a peremptory abftinence, and fulldeniall, not med-ling with any thing that hath any^affinitie with finne. If you doe not negleft to refift the beginnings, this is the way to come unto the utmoftends of it, there be chaines to draw to finne: lames i.14,, Everyman is tempted, when hee is drawne of bis owne lufi , and is iniiced: then whenluU hath conceived^ it hringeth forth finne, and finne^ when it is confummate, it hringeth forth death. This is to cleare God in the matter of temptation, aman is drawne with hisowne luft untoir. Fir ft, a man doth gaze on his finne, and dally witji ir, then hee comes to be intangled in it 3 fo that he I cannot get loofc againe, even as a fifh that is faft to a 1 hooke.

.Thirdly, followestheaffentuntoit, when hee is taken in the net. And laftly, follow.es the committing of a&uall finne which doth bring forth Death • So,firft,thereisthechainethatdrawes to finne, Secondly, the gazing oh it 5 Thus Evah did admire and j gaze on the f ruite, and did thinke that if /hee might tafte of it, (hee (hould come to know good and evill, but (hee was deceived, fo wee are deluded by finne. Firfh by gazing on it, then by being intangled in ir, aftefward*proceeds a will thereunto, and laftly, the committing of finne, which doth bring forth death,

fo

How t$ mortifie evill Ccncupifceme*

x8l

fo that death followes finne •When a man hath com-mitted the fin, it caufeth the hardening of the heart, and fb makes him not fenfible of the things of the Spirit; The greater finnes doe caufe the greater Harden in gs, and makes the heart for to become evill, and fo a man comes to have an unfaithfull heart $ as an A-tkeiHjo think the Scriptures are not truc 5 that the pro-mifes of God are not true:and laftly>unfaithfulnefTe, it cau/eth a departure from God:as in Heb.y.i^An unhe-ktving hem caufeth a departure from the UvingGod.TzVz heed there bee not an evill and unbeleeving heart in you,for if there be,then there will be a departing from God, therefore we (hould not be led by any thing to gaze upon finne, that wee may not bee intangled in it. Therefore let us at the firft, checks the very beginnings of finne, andrefift all occafions.

Athirdmeanes to overcome this finne, is to bee exercifed with the contrary delights: as wit.h Grace and Holinefle. This is the meanes to mortifie the heart, and to empty it of all kindeof lufts, and they cannot bee emptied out of the heart, unlefie better things bee put in ftead thereof 5 you cannot weaken blackeneffe, better than by white.

Therefore the way to change the heart after finfull objedte, and the mortifying of thefe lufts, it is to get delight in better things, and to labour to have neerer communion with God, and to bee zealous of Gods caufe,iCto-.io.£.

Laft of all, to conclude, The meanes for mortifying of this finne, is, you muft adde prayer unto all the reft: To pray unto God to baptize vou.with his ho-

. Bbjl ly

^

Meanes,

Grace 3 Ho-

linefife,

4 .

Meanes is

Prayer,

How tomortifie eviH Concupiscence.

ly Spirit. Let a man bee left to himfelfe, and it is im-poflible for him to mortific, except God will doe it • Therefore, wee are to pray unto God tp give lis his holy Spirit. When the Spirit of God doth come into the heart, it is as fire,and puts another temper upon him than was before 5 it turnes the firings of his heart to another tune, and doth make him approve of that which God dotti require. This is the way to morti-fie luft. The more a man is carryed to the love of one, hee is many times the more remoyed from another- but the more a man is carryed to God, the more hee is wained from inordinate lufts, and being mortified, he is the more inclined to God, CMal.^.2. Who frail ft and when heaj?peares ? for hee is like a Refiners fire, and like to Fullers Sope. Chrift (hall doe that when hee comes, that none elfe is able to doe. Asinrefi-ning'and purifying the heart, ufe what meanes you willj except you ufe fire, you cannot refine droife from Silver: So ftaines that are in a mans garment, wafh them as long as you will with Scpe, they will butfeemetheiw , /&$ but when they are broughtto t he Fullers hand, they are foone rubbed out: So let a man bee left to his owne fpirit, hee will runne into a thoufand noyfomc lufts 3 but when Gods Spirit is clothed in a mans heart, then it doth keepe him from the wayes of finne, ReveUt. i. ro. it is faid of lohn^ Tiat he \v*4 ravijhed in the Spirit, a* a man locked in armour: When the Spirit of God doth poflefTe the Soule, and compafleth it about, itkeepesitfromthe wayes of iniquity, and caulech anaptneffetogood: I 7im.i7.For Cod hath not given us the Spirit offe*re,but

* of

How to mortifie evillConcupifcence.

of fewer,oflove,of'agoodandfound minde. And therea-fon why men doe negled: it,is,becaufe they know not the way to get it. They know not the power and efficacy of the Spirit, and that is the reafon there is fo little effe<a in this bufine%. Lee a man bee left his owne I pirit, and Gods Spirit removed from him, he will luft after all evils: Take example ofEliab, and lobn BaptiH • It is faid of lobn> that he came in the fpi« rit of Eliab, which did excell in him. Take Eliab, and extraft that fpirit from him which he had from God 3 and hee would bee but as other men. Take the dear e Saints of God, and take but this Spirit from them, how would it bee with them t Even as it was wijh David, when God did, but as it were 3 hide himfelfe a little while from him, into what dangerous Stents did hee fall. Therefore pray to God, that hee would give you his Spirit, and that will be a mcanes to mor-tifie thefelufts within you*

It is the Spirit that doth make difference bctweene man and man, and for the getting of it, pray to God earneftly, and hee cannot deny you. I will name but one place more unto you, Alts 2*38339. Reptntandbe baptized every one of you intbe name of/efus Cbrift } for the remipon offmnes, and youfhaS receive the gift of the holy GboH:for the promt fe is to you and to your children y andunto all that are a farre eff,even as many as the Lord our God fhallcall. So that the men which are converted at ft-ters Sermon, did aske. What [hall we doe to befived f He faid, Repent and bdeeve y and you jhall receive the hoi) Ghosi 3 And further addcth, The prom'tfe is made to you and to your children, and you Jhall be partakers of it.

Not,

*$3

How to mrtifie eviS Concufifcence.

Not,thatthepromifeof the holy Ghoft did belong oncly to thofe that were then prefent, but to all that have beene borne fince, and are to be borne, both ot lew arid Gentile, to as many as (hall call upon the name of the Lord. Therefore doe you now,as the Apoftles did then, when Cbrifi told them he would fend them the Comforter, they fpent the time in prayers untill they had it: So doe you pray earneftly, and be inftant with God for it, and then ccrtainely God cannot deny it you; and when you have the Spirit, then you will mortifie thofe lufts, and all other Jinnes whatsoever; when you have the Spirit oi Sobrietie, ofTemferAnce^fLoveyOfMeeknejf^ofGeriileneJJe^ofLong' fufering. The Lord grant you undcrftanding in what hath beene fpoken. And fo much for this time.

HOW

HOW

TO MORTIFIE

INORDINATE

AFFECTION.

COLOSSIANS $.$.

(JMbrtifie therefore jour members which are ufon the earth, firmcttion, uncU&nntQe % inoriin&te affeftitndrc.

Ome of thofe earthly members which theApoftle would have us to mortifie, we hare already handled • we are now to come to fpeakeof the inordinate af-fc dions. The Greeke word is tranflated by a double word 5 fbmetimes paffion, fometimes affe&ion^but it is all one,fo as the pointiAlear 3 That: K^Allindrdinate tjfcttiws mntt be mmified A Do&rine that may well bee handled-at large, it being gencrall and univcrfall,an unlimited word that reacheth unto all particular affe&ions 5 a Dodrine that concerneth every man: Men for the moft part 3

C c when

185

Dottr<

How to mortific inordinate affettims*

What af

fe&ions are.

Three things in the Souk.

\

when they come into the open view of the World, havea certainecompofedhabite, but inwardly, are full of inordinate affc&ions.-It is a Dodrine therefore that fearcheth the inward parts, the minds and hearts of men: a Do&rine of cominuall ufc: for though men prcflc outward a&ions, yet affe&ions rcmaine unruled. B.fides all this,a Do&rine of no fmall difficulty. for as their is nothing eaficr than to with and deSre, fo there is nothing harder than to order thefe defires aright. For the better handling of the point, obferve thefethreethings:

Firft, what Afftttioin are. Secondly, when they are inorkin&te. lFhirdly,why they are to be mortified. In the firft place, I muft tell you what affedions are: by affcdions,ySumuft underftand all affe&ions and paflions whatsoever • for the better undemanding whereof, you muft know, that there are three things in the Soule: Firft, the faculries which are to theSoule, as the members to the body, Secondly 3 the inclinations of thofe faculties. Thirdly,thc habits acquired from thofe inclinations : Forexampie 3 the appetite or will is a facultie of the Soule , and this taken in itfelfc, is neither good norevill morally. Againe, there are the inclinations of that will, and rhefearegdodor evill, accordingastheobje&sthat they apprehend are good or evil] 5 andlaftly, the ha-bitc is, wfcen the Soule doth accuftomeitftlfeone way or other s the habite is good, when the Soule is accuftomed to good obje&s, in a good manner, and the habite is evill, when the will accuftoraerh it felfe

to!

How to mortifie inordinateaffeftiw.

187

to evili obje<2i,or to good objc&s in an evill manner. It is with the paffionsasir is with tbefenfes, Firft 3 we have the fenfe of hearing, before we heare,and of feeing before we fee$then from often hearing or feeing of the fame objeft, proceeds an inclination more to one objed than to another. From that inclination, ahabite in the fenfe to ttirne it felfe with mod: cafi-neffcand delight upon that object: Thus a corrupt habite is bred with us, when the raindc or will turnes it felfe often to this or that evill otye<5i$ andfogets agility and nimbleneffe in doing: as often doing brings dexteririe to the hands • fo if the will or appetite have gotten a haunt, either to vermes or vices, it contrails a habite to it felfe. Now to fhew you what anaffc&ionis, wee define it thus: \~An affettiontian inclination or motion of the appetite, upon the apprehenfan ofgoodor evill. I call it an inclination or motion, for it is the bent of the will to this or that thing : As for example, when we outwardly love,feare,or defire,that is a motion • ^nd for the Inclination, we are to know, that in mm, there is a double appetite 5 thefirftis Stnfual/, which apprehends things conveyed to rhe fenfes; as to the eye and eare, and fo is affr&ed to love, feare, or grieve 5 this I call the fenfuall appetite, b,ecaufe it is of obje&s apprehended by fantafie. Se-condly,there is a RationalhppetKejthe obje# of chat, is that which the underftanding apprehends 5 and from hence proceede aft dions to riches, honour, preferment,&c. the will being converfant about it, Remember<hisdiftindion,beciufeofthc matter that followeth, namely 5 that the appitit^ is double, Sen- ^£££

C c 2 fuafi !

I

Whit,an affe&ionis

A double

A double appetite.

hm so mtrtifie inordinate afftttion.

fttafi and Rationall, andaffc&ions are placed both in thefenfuall, as we love, feare, and defire obje&sex-pofed to fenfe; and in the rationall, as we lovc,f eare, or defire the obje<5te which reafon apprehendeth.

Now to draw this generall divifion into two main heads: Nature hath planted an appetite in the creature to draw to it felfe that which is good, and to caft away that which is evilly therefore are thefc affe&ions fuch as apprehend either good or evill, to keepe the oncj and to eapell the other $ tfaofc that apprehend good, if they fee it, and apprehend it, they love and defire it, and love defires to bee united to the thing loved, and a defire is a making towards the thing ab-fent • when the thing is prefent wee joy in it, when it is comming towards us,and there beaprobabilitie to have it, then comes hope in; if we be like to miffe of it, then comes in feare $ if no probabilitie of attaining then comesindefpaire; if their be any impediments againft reafon and right, then we are angrieat it; and j this anger is an earneft defire to remoove the impediments, otherwife, if weefee reaforvand juftice to the contrary, then we arc not properly angry. Thefeare theaffe<5Hons that are about good, and thefe are the firft kindc ofaffe<5Hons.

The fecond fort of affe&ions, are thofe that are a-bout cvilps in the former there is Jove of tfo/;fo here, to turneaway from evill,is hatrcdjif evil be comming and we be not able to rtfift it, we feare, if we be able to overcome ir,then we arc bold and confident; if we be not aWe either to overcomc,or rcfift-the evill,we flie from it* if it be unavoidable, prefently we grieve

at

How to mortife wording affeffion.

atir. ButtoJiandlc them more feverally, and foto know them as they have reference to goodorevill, for except wee know them thus, it is worth nothing co us*

There are therefore three forts ofaffe&ions, Natn-rMl^Catnali 'and Spirituall. Firft, Natural!, thefe affedi-onsarifefrom Nature, and tend to naturall obje&s 5 as for example, to defire meate and drinke is natural!, but to.defire it in exceffe is not natutall • becaufe the obje&s of naturall affc&ions are limited by nature, namely fo much, and no more: Nature hath certaine meafures, and extents and limits, and thofe fhe exceeds not: Naturall affe&ions make us but even with beafts. Secondly, there are Car»a/tz&c£tion$ y which arc lufts that arife from the corruption of nature,and thofe tend to evill obje&s, or good obje&s in an evill manner: thofe affedions make us worfe than the Beafts, like unto the Divcll, Uhn 8.44. You are of your father the Divell, and his lujls je will doe: that is, thofe that have thefc lufts are as like the Divel!,as the fonne is like the father: thofe that are bound with thefe bonds are like him: that is, they come in a degree to the corruption the DiveH hath in a greater degree. Thirdly, Spiritual! affections are fuch as arife from the Spirit, that is, from the renewing part of man*, and tend to good objeds in a holy manner : Naturall make us no better than Beafts, carnall than Divels, Spirituall make us better than men, like to God, having his Image new ftampt on us 5 they lift us up

\ above men,.and make us like to Angels. Thus you fee

I the three kindes of affedions in men.

Ccr Wc

189

Three forts ofak fedions.

Hsw to vyiriijii inordinate &ffctt'ion.

AtFt-aiens when inordinate.

We muft oncly anfwer one queftion brfore vvc goe any further ,• the queftion is this: Whether there be no fpirituall affe&ions, except they proceede from a generall difpofition,becaufe many men feeme to have good flaflies now and then,and fo feeme to be regenerate i

I anfwer, no, they are not fpirituall, regenerated affec5ttons,becaufe thefe affe&ions in the foule, how-fbever, they are good in regard of the Authour, the holy Ghoft, that puts them in, are not fo in regard of thefubjed, man, who is yet in corruption, and not renewed. If a man have never fo much skill in Mu* ficke, if the Instrument be out of tune, the Muficke cannot be good • fo the affe&ions, as the fpirits fug-geftions are good, but in a carnall man, they arc as an Inftrument out of tune: Ic is true that flafhes make way to Converfion, but onely whea the heart is in tune, and in a good frame, then are the affc<5Hons good 5 that is, then onely effectively good, fo as to make the heart good,and then the fruit will be good, Lch as God will accept. So much to (hew what af-fcflians are.

Now we are to fhew when they are inordinate:but fift, know, the affedtions are placed in the foule for thefafegard of ir, that is, to give the watch-word, that we may repell evill when it is commingj thofe that are about good to open the doores of the loule to | let it in, andco make out for it if it be wanting; as guides that are for the ferviccof thcfouk\to put us on to work,& to be more earneft in our adions, they I bring aptneffe and diligence in doing 3 when they

mifle

How to wortife in ordinateaffi>&Hon\

ipi

mifTe thefe ends, then they hinder us in ftead of pro-ficing us,, hurt us in (lead of helping u$ 3 carry us to e-vill objeds in flead ofgood, then they are inordinate either in the manner, or in the end. This premifed now, that we may further know them when they are inordinate,obferve thefe two things.

Firft, examine them by the rule which Is the maine way of tryall, if they goe befldes the rule they are inordinate.

The firft rule is 3 that the objeds muft be good, elfe the affedion is inordinate, there muft be love of God, forrow for finne, delight in God, then k is good 5 but on the contrary, to difgrace holineffe, to con-demhe excellency in others, to hate that weefhould cleave to, abominate the good wee fhould imbrace, thefe affedions are naught.

The fecond rule is the end • examine if they take theirrifeamiflej though the objed be good, yet if the manner be naught, they are inordinate : Now the manner is naught when the end is naught ^ as for example, many men defire and feeke for excellencie of parts, but to what end i Why,for vaine-glory, not to doe God fervice : This is for a wrong end: fo zealc is an excellent aflfedien, none better,but if the end be naught, the affedion cannot be good. lebu was zealous, but he altogether refpeded himfelfe.

The third rule is, though theob}ed be righr, and the end right, yet if it exceed the meafure, the affedion is not good:Davids love to his children was good, an<d the objed good, yet he fayled in .the meafure. JMtfes anger was good, yet when he caft the Tables

out

The firft tryall of irtordiricc affedious is, to examine thcia by the RuJc.

Rulei* Rule 2.

Rule I

Rule 4,

The fc-cond triall by the cf-fcCts.

Efftill.

Hon to mortifie inordinate affeftion.

out of his hand, ic was an excefTe, and defective be-caufe exceeding, though excellent and commendable in another kinde.

The fourth rule is, though the objefl be right, the end right, the meafure right, yet if the affc&ion be not in order and feafon, that is, if it take its wrong place, and thruft into the roome of another, it is a caufe to make it inordinate: As for example, to defire to doe bufineflfe in a mans calling, is good, but if this defire,prevaile with him at fuch time as he (hould be-ftow in prayer and holy duties 5 as when he (hould come to heare the Word, then they arc inordinate • for feafon muftbekepttoo: therefore when an af-fe&ion comes,if not in feafon,anfwer it as Chrift did, The home is not yet come : this is the way to judge of them by the rule.

The fecond way of tryal!,is to know them by their effedts, and they are foure, as the rules are foure.

The firft effeft is, if any affe&ion hinder rcafon, (b as to trouble the aftion, then ic is inordinate- for af-fe&ions ought to be fervants to reafon; if they di-fturbe,then they are not right: As for example, feare is fet in the foule to give the watch-word, to prevent e-vills • if it (hall appale a man, fo as to let his weapons fall, thus it troubles reafon: Ioy was put in the foule to oyle the wheeles, and to quicken it more 5 If it doe more aftonilh than quicken 5 if immoderate joy, caft a man into an extafie when it (hould put him on a&ion, orifitbreakeout intoimmodeft revellings, and not into prayfes, thy joy is not good : griefe is ftirred up to eafe the foule of paine^now, if it hinder a man from induring

Horn to mortifie inordinate affection.

induring that he (hould indure,it Incomes inordinate. The Israelites in Egypt, could not harken co Ctoofts, becaufe of the anguifh of their hearts, and worldly forrowcaufethdfath, that is, iceaufeth diftempers^ and when it thus dryech up the bones, it eateth up the vigour of the foule, and makes a man out of frame, then it is amiflTe: though Chrifts griefe exceeded any mans upon the CrofTe 3 yet he committed all to God without any diftempers.

Thefecond effedis, when they indifpofe us to a-ny holy dutie,as wee judge of in diftempers of the body, if there be no appetite to meat ordrinke 5 fo af-fedions are inordinate, when chey indifpofe us to pray, to doe good, or to fpeake good. 1 Pet. 3.7. the Apoftle exhorteth Husbands to dwell with their wives as men of knowledge . chat is, in fuch a manner,^ you may moderate affedions with knowledge^*/ jour prayers ( faith the Apoftle) be not hindred^ that is, if there be any diforder in your affediotfone towards another, ir will hinder your prayers. By your affedion you may judge, and as you may judge of your affedion by your duties; fo of your duties you may judge by this rule,howyou are difpofed to holy duties s if there beany interruptions indifpoficion, it is afignethere is fome diftemper in the affedions 5 all things are not ftraight in the inward man.

The third effed to difcover the immoderatencfTe of affedions, is, when they produce evrll adions 3 which ordinarily they doe, when they exceede the meafureand the manner : Anger is an affedion fet in the foule,to ftirre up man to remove impediments,

D d and

193

Effetti.

i Pet. 5.7.

*5>4

Uqvo to mortijie inordinate ajftttioH.

Eph.4« »o,"

Efiiti^

and thus you may bt angry for finne 5 and other things too• now, if it be kept in its owne limits, anger is a defire to remove impediments, and not a defire to revenge, that is the inordinatenefTeipf it to be angry for finne, becaufe it difhonoureth God, is good : To be angry for other things redounding on our felves, is not evill, fo our anger extend but fo farre, as to remove the impediments, not to revenge them : As for example, if a man takes away ones reputation, and bringsdlfgrace upon him 5 now, to defire to hurt fuch a man, rhe affc&ion is amifle, becaufe the carri-I age of other men towards us, muft not be our rule | toward others • but wee are to make tjiis ufe of it, ' to be diligent in keeping offthe blow off our felves, but not to hurt another man 5 this is inordinate, B^j angry, fat finne not, you may be angry, fo as it bring forth no evill adions, or evill effe&s 5 fo a man may be angry with the infaafible creature, defiring to remove the impediment and put out of the way that which hinders the anions. ^The lafteffeft, is, when affedions draw us from God, then they are inordinate, becaufe they Ihould draw us neere to him. But, when they make us to forget God, there is their inordinateneffe ; For example, wee are commanded, Deut, 12. iS, To rt-joycein the good things $fGod ^ but when wee /ball re-joyce in an Epicurean manner, and forget God, it is amiffe; for wee Ihould fo re Joyce, that wee fhould raife up our felves to love and pray fe, and give thanks to him 5 foalfoforfeare and griefc, if wee feareany thing more than God,* and grieve for any thing more

than

Bm to mcrtife inordinate tjfeSien.

" II !■ H I I ■ ■ r. ■• — ... 1 _

than forfinne, forcroflesand lofles, more than for difplcafing God, thefemakeus forget God, and fo become inordinate.

Now followes what it is to mortifie them, which wee have formerly fpoken of at large • in a word, it is nothing elfe but a turning of carnall affe&ions into fpirituall, and naturall affe&ions to a higher and more noble end 5 that is, to eate, and to drinke, not onely for natures benefit, but for God, to doe him honour, that is the right end • for to mortifie, is to re&ifie, and to bring things that are out of com-paffe to rule, to fee where they are inordinate, and fototurne natural! and carnall affe&ions all into fpi-rituall.

In the next place wee will fee fome reafons why they are to be mortified, for reafons doe wonderfully perfwade^ and necefficie of mortifying once apprehended, makes men goe about it 5 Let us but confider | of what moment it is to have them mortified, what ill if we doe nor, what good if wee doe.

The firft reafon is, becaufe affe&ions are a&ions of the greateft efficacie and command in the loule, they are exceeding powerfull, they are thewheeles or fayles which carry the foule this way or that way 5 in that regard, becaufe they are foeffe&uall and prevalent 5 therefore it concernes us the more to take care that wee re&ifie them • Time was, when afft&i-ons did obey the will,and the will the Spirit of God, (in the time of Innocency) but now, that fubordinati-on is taken away, and that union diffolved, and now the affeftions move the heart as the winde the Sea,

D d a whe-

lp?

What it is to mortifie affe&iong.

Why they arc ro be mortified.

Reaf.x.

How to mortift inordinate affetllon.

196

whether it will or no • therefore it (lands you upon Simile, to keepe them under, A metled hoife is a delight to the rider, if he be kept under the bridle ; fo the affections, if they be good,the ftronger the better 5 but the Devill hath no better fa&ors than the affe&ions are,iftheybeill,they are the beft opportunities for him to doe mifchicfe by. Reaf. 2. The fecond reafon why they are to be mortificd,is, becaufe they are thpfe that make us either good or e-vill men. It isnottheunderftandingoftruth, or falf-hood that makes us good or evill men, that is.but one opinion and judgement - but as the afF:c51ions are, and as the inclination of the will is, fo is a man good or bad, lot was called a fir fed man, becaufe hee feared God 3 and blejjed is the man that delights in God . and all things tvorke together for good to them that love God. It is the common phrafe of Scripture, to judge of man by his affedions,when his love is right, his feare is right, and his forrow right 5 therefore looke to thy affe&i-ons which are the motions of thy will 5 fo as thy affections arc,fo is the man 3 ifmensa<2ions a re weighed by their affe&ions: In other Arts indeed, theworke commends the Artificer - but here, though the action be good, yet it is not good, except the affe<5tions be good, becaufe the will commands the whole man, fo the goodneffe or badneffe of a man are feene in the affections. ***!• 3. The third reafon is, becaufe inordinate affe&ion makes much for Satan to take poflc/fion of the foule, therefore it ftands you upon to keepe them right and BphM.j©. ftraight, Efhcf.q, 20. Be angry, butftnne not, that is, if anger

fi

How to- mortifie inordinate affeftion.

anger execede its meafure, it opens a way for Satan to come in 9 and take place in the foule. The example of Saul^ i Sam. 18. io. will illuftrate this, when the wo-men fang, Sauls thoufand, and Davids ten thoufond, the Text faith, Saul was exceeding wroth, and after that time bad an eye upon David \ that made way for Satan 3 he was exceeding wroth, and the next morning, Satan, the evill Spirit came upon him: fo that you fee, ftrong affe<5Hons open the doore for Satan, indas^ when the affecftions came to the height, the Devill entered into him. Hee was angry at the expence of the oyntment upon lefus feet, and upon that he harboured the firft conceit of betraying himuqMarkeq. compared with the io„Witches,you know, exceed in malice, and this makes way for the Devill to pofleffe them • and fo worldly forrow, if it come to the heighth, it expofeth the heart to be poiTefTed by Satan : So by ftrange lufts Sathan Aides into the hearts ofmen, and they fee it norland therefore labour to mortifie them, iPet. 5.8. Befoberandwatcb,&c. that is, if there be any exceffe in any affedion,if you keepe them not in, Satan will enter -, therefore be fober, and watch, for ifyou admit any diftemper, hee will enter.

The fourth reafon is, becaufe affe&ions are the firft petitioners of evill,though they doe not devife it, yet they fet the underftandingonworke • Now, he that is onely a worker of ill, hath not his band fo deepe in the ad, as hee that is the firft mover: If men are exhorted to abfteine from evill a<?Kons and evill fpeeches, menthinke that there is fome reafon for it,

D d 3 but

191

1 Sam. is, 10.

1 Pec. $. 8.

Reaf$

Simile.

How to mortifie inordinate tjfcftim.

Vfi.

but for evill affv&ions they fee no fuch neccflitie: butconfider you, evill affections produce evill anions ; evill affc&ions communicate evill to man, as fire heats water, and yet hath more heat in it felfe 5 fo af-fe&ions make fpecchesanda&ions evill: And there-fore God judgeth by affe&ions 5 wee indeed judge affc#ions by a&ions, wee cannot know them perfectly, yet doe wee judge by the fame rule as f arre as wee can \ let a man have an injury-done him, he lookes to the affc<5tion$,that is, to the man, whether it came out of anger and malice; if a man hath a goodturne done him, he lookes to the aflfe<51ions,if he fees greater good in them than in the a&ion- for in a good a-ftion, the will is more than the deed, the willingneffe of doing it, is of rarer rancke than the doing the thing it felfe : So an evill affe&ion is more than an evill fpeech or an evill a&ion. In this regard, therefore, labour to mortifie them, for they are inftigators of evill.

If affe&ion be of fo great a moment as you have heard, then doe that which is the maine fcope of all, take paines with your hearts to mortifie them, when they are unruly, to bring them under- if ftrong affections fblicite us, give them a peremptory deni-all 5 hearken to the Phyfician rather than to the difeafe; the difeafe calls for one thing, the Phyfician for another • if men yeeld to the difeafe, they killthemfelves. Here is the true try all of grace 5 to doe fome thing good, when there is no ill toop-pofe it 3 thatfis a fmall matter • but when ftrong lufts haile them to the contrary, then to refift them,

this

Hm to mwtifie inordinate affettion.

199

this obedience is better than facrifice : In the old Law, they facrificed their fheepe and their oxen, but in this obedience a man flayes himfelfe 5 this will is the beft part andftrength of a man, for, when hee fub-dues his lufts, and brings them in obedience to Chrift, hec facrificeth the vigour of the will: Man is as his affe&ions are $ affe&ions are to the foule, as members are to the body : crookednefle in the members, hinders a mans going : fo crookednefle in the affe&ions hinders the foule : thofe that keepe Clocks, if they would have them goe true, then eve-ry thing muft be kept in order: fo m affeflions, keepe them ftraight, becaufe they have fuch a hand in the will 5 one hath an aflfe&ion to filthineffe, another to covetouftieflfe, another to good-feliowfhip, according to thefe, foare they carried, and fuch are their a&ions; let their afft&ions be ftraight, and they turne the rudder of the foule another way, they cafrus into another mould: therefore labour to fub-due them, and fo much the rather, becaufe they make a man not onely good, but abundant in good orevill h good doth prefcribe to a ftian exaftly what hee (hall doe, but yet leaves fome free-will offerings on purpote,to try our love^to try our affe&ions $ the rule ofdutie is left partly to the rule ofaffl&ions, that we may abound in good: A man may doe much in refolution, but the afle&ion makes it acceptable. Paultnight have taken for his labour of the Corinthians, but the fulneffe of his love would not fuf-fer him ; that is, God and they fet him on worke. ThusafFe&ionsraakea man abound in good : it was

Davids

Simile.

a oo

Meanes to

mortifie

inordinate

affe&ions.

Means i

_ *■

How to mortifie inordinate affcttion.

Davids love to God, that made him build a Temple to God : In fhort, affc&ions make a man beautifull unto God and man. Now, if affe&ions are fo rare, and yet fofubjed to be inordinate, it is wifedometo know how^thcy may be helped $ if any ching doth want meanes of helpe, this doth, becaufeitis ah:rd thing to keepe downe unruly affe&ions • therefore wee will come to lay downe fome meanes to htlpe you to keepe them downe.

The firft meanes is, that wee labour to fee the dif-eafe; for no man will feeke for cure, except hee fee thedifeafe, the fight of the difeafe is halfe the cure of it 5 labour to fee your inordinate affedions, and to be perfwaded aqd convinced of them. This is a hard thing, a man doth not fee his evill inclinatfbns, be-caufe thofe very inclinations blinde his eyes, and darken his underftanding, and caft a mift before him-, notwithftanding which, wee muft labour to doe that what we can • as there are divers forts of affe&ions, fo there are divers fores of diftempers, as the affe&ion of anger hath its diftempcr, and this is morevifiblej wh'en anger is gone, it is daily feene, and therefore it is of no great difficultie to be difcer-ned: there are other kindes of affe&ions which doe continue in man, when his heart is habitually carried to an inordinate luft • as to pride, vain-glory, love of the world: no fuch affe&ion can be well difcerned, whileft that continues in a man • take a man that hath a continued affedion, it is hard for him to dif cerneita becaufe it doth with its continuance habitually corrupt the judgement, and blinde the reafon,

and

Horv to mortijie inordinateaffeftion*

and ycr you are to labour to difcerne it: And that you may two wayes.

Fir{i, bring youraffe&ions to the rule and touch-ftone: Secondly, that you may better know their aberration from the rule ,confidcr,whecher the affection have any ftop^acraffedionis like a River, if you let it runnc without any flop or refinance, it runnes quietly, but if you hinder its courfe, it runnes more violently 5 fo it is with your aflfcitions, ifyoadonot obferve to know the flops and lets of them, you fhall not obferve the violence of them fo well. So then,£he firft way for a man to come to know his affe&ions is to obferve them in any extraordinary accident if any lofTe come to a man in his eftate,or if hebe croft in his fports, or hindered of hispurpofe, lethimconfider howheedothbeareic$ that is, trie how you carrie your felves towards it 5 this will be a good meanes to difcover our affe&ions : when they come to thefe flops and lets, they are beft difcerned by us.

Secondly, in this cafe, it is good wee make ufeof others eyes 5 a man fees not that in himfelfe which a ftander by doth, hee is free from the affe&ion which another is bent unto,and therefore another can better judge of it: as a man that is ficke of a Feaver, he cannot judge aright of taftes, becaufe hee hath loft the fenfeoftafting, that which is fweet may feeme bitter unto him 5 but hee that is in health, can judge oftaftcs as they ai;e:therefcre it is good to makeufe of friend-, ancf if wee have no friends, it is wifedome in this cafe to make ufe of an cnemie ; that is, to obferve what in-ordinateneffe bath beene in them, and what hath hap-

E e ned

201

Twowaies

howcodH-

ccrnc a

continued

inordinate

luft.

I

Simile,

lea

Caufe* and remedies of inordinate aftc&ions.

Caufe i.

How t» martifie inordiaAte ajfettion.

ncd unto them thereby, and fo to judge ofourownc. And this is the firft thing that I will commend unto you, to labour tofeeyourDffi.<3ions,andtobee convinced of them; when this is done, in the next place wee will come to fee the caufes of inordinate affaftioris; and feeing we are applying medicines, as wee fliall fee the caufes of inordinate afFedions, foto each of them we fliall adde thefe remedies.

The firft caufe of inordinate afR<5iion, is mif-qprt-bwfion, that i?, when wee doe not apprehend things aright, our affe&ions follow our apprehenfions, as we fee in a fenfiblc appetite ♦, if a thing be beautifull, wee are apt to loue it, and like of it; but if it be deformed, wee are apt to hate it: for as things doe reprefent themfelves to the will, fo wee are apt to conceive of them: the will turnes a mans a&ions this way or that way, notwithftanding, the underftanding is the Pilot that turnes the will: fo that our apprehenfion is the firft caufe of our inordinate affl&ionsj by this w*e over-value things that are evill, and undervalue things thatare good. Reftifie therefore the apprehenfion, andhealethe difcafcj labour to have judgement informed, and you (hall fee things as they are. AfFe-dions, (as I faid before) are of two forts, one Senfits/l, arifing from fancie, the other Rationally arifing from judgement: All that wee can fay for the former afk&ions, is this, men might doe much to weaken thofe affe&ions in them (if they would take paipes) by rcmooving the objt&s \ that is, by withdrawing the fewell,and turning the attentions another way: if wee cannot fubduc any fenfuall affe&ions in us, let

us

How to mortife inordinate affeftion.

\ us bee fubducd unco it,- and bee as any dead man: In | cafe that wee are furprifed by fuch vanities, yet let us nochaftcnto a&ionor execution. All that in this cafe a man can doe, is as a Pilot, whofe fhip is in great danger to be caft away, by reafon of a great tempeft, all that heecandoe is to looketothefafetieofthefliip, that waters come not into it at any place, that it bee not overthrowne: fo thefe evillaffe&ions that are in I our rational appetite ,are thefe evil inclinations of the I willjthat are lent either to riches,pleafure,vain-glory, j or the like obje&s of reafon-j Now, to re&ifie your miPapprehenfion of them, ; firft gzijlrong reafim for to doe it,read the Scriptures, ifurnifliyour felfewith Spiricuall arguments, bee acquainted with fuch places as ye may fee thereby the | finnefulnefie offuchaffe&ions: It is a great wifedomc in a man, firft to findc out the thing hee is inordinately affe&ed to 5 and never to reft, till heefinde the things that are finncfull in him: therefore, the applying of reafon will make us able to doe i-c: and if we can doefo, wee (hall bee able to goe through the things of this world rightly : You are inordinately affedtcd to wealth.- Apply reafon and Scripture here, as thus.- It is a wife mans part to ufe earthen veffcls, as filver$ and filver veflels, as earthen; the one will ferve for ufe as well as the other: So in the things of the World, hee that is ftrong in reafon, and wife, were they reprefented to him as they are, hee would ufe a great eftate without fetting his heart upon it, more than if it w£re a meaneone: and in the condition of this .life hee would fo carrie himfelfe,

Ee 2

203

as

Simile.

Remedy

.04

How to mortifie inordinate AJfettiws*

Remedy u

as if he ufed them not: this the Apoftle would have us to doe, to ufe the world, at though wee ufed it not: and then we fliould chinkc the beft things of the world to be of no ifloment,and that we have no caufeto rejoice in them. Wee are to ufe the world with a weaned aflfl &ion,not be inordinately carried with love there-upon in worldly things •, there is an ufefulneflfe to be looked at, but to feekcto finde baitesin them, and to fet our hearts upon them,that will hurt us exceedingly 5 if we looke for cxcellencie in worldly things, and couch them too familiarly, they will burne and fcorch us; but if wee ufe them for our neceflitie, and fo ufe them as if we did not, we (hall findc great benefit and comfort by them. This is the difference between Earthly and Spiritual! things, you muft have knowledge ofthefe,and this knowledge muft be affeftive : the more love you have^he better it is : butin earth-Jy things, the leffe love we have, the better is is : for in earthly things, if our love exceede our knowledge, they are fubje<ft to hurt us. What is the reafon a man takes to heart the death of his friend, or the like accident < For a while he grieves c xccedingly, but within a monethjor ftort time after, his grief e is paft: and then bee fees the death of hk friend is no fuch thing as he.tooke itfor 3 and thought it to bee: had he then fcenc that which now hee doth 3 hee wtiuld not have grieved fo much.

The fecond way to rc&ifie mifopprehenfion, is by faith : for by faith wee are to belecve the vanitie of thefe earthly things, and we are to BHeeve the power of God, who is able to blow upon th.em, and to caufc

them'

How to ntortifa inordinate affeftion.

2.0

them to wither s fo that faith is a great caufe to re&tfie the apprchenfion,as well as reafon : Paul counted the beft things'of the world, but drojfc anddung ,and Mofes cared not for the pleasures of Egypt, it was their fcith that caufed them to doe fo, they did bclecve the-tcue priviledge they had in Chrift : this doth raife up the heart, and caufe us more and more to fee the things that are earthly, how flippery and flitting chey are.

The third way to reifilfiemiPapprehenfion, is experience 5 wee are not fo much as to touch us of that j thing wee have found to bee true by experience; let i a Souldier bee told of dangerous effetts in the warre, 1 perfwadehim what you will, and tell him how terri-| rible it is, hee will not beleeve, till by experience he ! hath felt the fmart of it: So when a man is entered I upon the doing of any difficult thing, which hee | hath beene accuftomed to doe, the expense hee | hatht>f often being infuch dangers, and having felr jno harme, that doth re&ifie his affe&ions- Experience is a fpeciall meanes to tame them; let a bead be brought to a mans hand that is fearefull at firft,* but ! by experience and day ly ufing of it, fo you tame the bead: So our aftc&ions. are unruly things, like untamed beads, but when experience hathdifcovered them,. it is a good meanes to re&ifie them: therefore it is profitable for us, to call to minde things that are paft : If wee would but call to minde hew fuch a thing wee joyed in, and yet it ftaid not with us 5 our joy would not bee fo inordinate in other things: if we would remember how fuch a creffe we furvived,

E-f 3 our

Remedy^,

Remedy 4

Caufei.

Remedy

How to mortifie inordinate affettton*

our gricfe would not be fo inordinate in future events.

The fourth way to re&ifie mif-apprehenfion, is by the example of others 5 that is, to fee how Others have bcencaffedlcd with the inordinate affe&tons, that we havebeene in our (elves; and examples doerunne morc'intothe Senfesthan Rules doe; therefore thinke of Examples to ftirre up AfFe&ions, either to croffe them or fubdue them. We fee by the reading of Ki-ftories,asof the valiant Afts of fomeof the Worthies- as of IuliudCtfar, and others, fome, by reading of great exploits that they themfelvcs had done, have beene ftirred up as much as in them lyed, to doe the like,fo that examples of others arc very effefluall in this kinde. If a man would confider Paul, how hee carried himfelfe in the things of this life, and how David, K^tbraham, and Uttofes were affe&ed totbefe outward things, what they had, and what they might have bad ; their examples, and fuch as we have heard of, to be holy and righteous men, or fuch as weefnow know to bee fuch, isa great helpe to rc&ifie the affe-&ions 3 and to fet the Iudgement ftraighr.

The fecond caufe of inordinate aflft ftion, is weakc-nejfe and impotency, which doth ftickc in a man ever fince the fall of <J<fdk/*,ind makes him (ubjeft topak fion$ and therefore yeefee the weaker Sexe, as they areweakerin understanding, fo they areftrongerin paffion; let a man be weake, hee is fo much the more ftrong in paflions • and as his ftrength is more,fo hath hee more ftrength to refift them. The way to reme-die this, is, to gatherJtrengtb h the more ftrength wee have, the more able we are to refift temptations, and

as

titw tQ mertife inordinate Affeftiev.

as a man is weake, fo he i§ the more fubjed unto them (as when he is young) but rtrength o^ermafters them! Attc&ionsare in a man, as humours are in a body . when the body is in health, it keepes in thek humours tint it doth not fecle them 5 but when*a pian is fickc, then thefe humours ftirre up and troubles man; So when;thefouleisin health, thefc ill humours of the foule, inordinate aflft&ions are kept in by maine ftrength: but let the foule grow weake, and the paf-fions get ftrength. Now, the meanes to get flreogth againft paflions, is to get a greater meafure of the Spirit, the more Spirit the more ftrength: Epbtf 3.1 £. Pray, that you may bee ftrengtbemd by the Spirit of the inward man: the more flefh wee have in us, the more weakeneflfe we have % the fpirit that is in us, doth Juft after envie, and pride, and the world. Now, how fljall we help? ir, but by the Spirit that is without us 5 that is, by the Spirit of God: Let a man be in fuch a temper, that the Spirit of God may rule and pofltfle his heart 5 while bee is in thistemper, his ordinateaf-fe&ionswill not ltirre, but when the Spirit is away, then there is a hundred wayes to caufe them to be unruly : that which feafqtas a man is prudence 3 wife-dome, and Grace 5 the more a man hath of thefe, the more he is able to fubdue them.

The third Caufe of inordinate aflfc&ions, is, the lightneffi cftheminde, when it hath not a right Ob-jedtopkeh it felfe upon, which 3 when that wants, the af£&ions being left to uncertaineries, they muft needs fall upon wrong Objcifte : When a man in his courfewantcthan Objcft for his aime, the wayes of

his

507

Simile,

nphcCj

*

How to mmifie inordinate affettim.

Remedy

oajeft of our a fie ftion, God,

hherrourareathoufand ;% fo when a man doth miffe the right- objc&fti affe&ion, they have a thoufand wayes to draw to inordinatenefle: men runne up and downe with their affc<5Uons upon uncertainty, and they never cafl: how to (hunne them afterward, till the i end of their dales bee run our. Now, to remedy this, J our way is s to finde out the right objett whereon the I affections (hould bee pitched, and this Obj :& is God • thu is, the affe&ions muft all looke towards God, TKe^rigU and have them fixt upon him 5 you are never able to fubdue your affc&ions and to keepe them under, till you pitch them upon God: whileft our affe&ions are loofe, they are unfteddy and unconitant 5 every man, till his heart be fet upon God, his affedions are.wandering up and downe 5 but when a man hath God to fit his affe&ions on, and they are once fetled on him, then he feekes another kinde of excellenpy,and frames his life after another fa(hion,h%fets his affedions upon other excellencies: As when a man hath a place for to buildjif his minde be to have it done with excellent workc-manfhip, ther>hce will take none but principal 1 (tones, hewneand fquared fit for his purpofe to build vvirhall, but if a man be to build a mud-wall,any rubbifh and trafli will fer ve the turne to make it up : So, when our affe&ions are on high matters, fuch as God ! andChrift, they looke upon things that are noble, and not upon the rubbifh and trafh of the world, we will choofe the principaileft ftones for our principal! building; but if otherwife, wee ftrivc to finde contentment in the Crcaturcs,we care not how we come by them • that is, any rubbifh will ferve the turne to

! e«

Bw t$ mortip inordinate ajfcttion*

get riches withall, and honour and preferment in the world jbut if ever you will fet your affedions ftraight, pitch them upon God.

The fourth caufe of inordinate affedions, is, that confajfon that riftth in the hem at the fir 8 rifing efthem • ana they are the vapours and mifts that blinde the reafon, and make a man unable to refift them, because the putting out of the eye of reafon, muft needs trouble a man exceedingly; even as a moate in a mans eye troubles him,that he cannot fee as he fhould doe 5 And therefore thefe mifts that are caft upon the eye of reafon, doe make a man unable to refift them. Id fuch a cafe, the way to helpe them is this 5 to make up the bankes when the River is at the loweft ebbe $ that is,to make up the bankes of our affedions, before the tyde of inordinate affedions doe come in -we are not at firft able to rule thefe inordinate affedions, but yet if the bankes be made up afore-hand, wee may morti-fie them. A man is toconfider before,how he is able to be affeded, and for this, let him looke into the former wayes, and fee how he hath beene affeded, and how he is apt to be affeded againe 5 and when he is in fuch circumftances, let him take a good refolution, never to returne t<z> fuch inordinate affedions, as hee did before: When a man is fickc of an Ague, to give him phyficke when he is in a fore fit, is not the fitted way, it is not then in feafon- but it werebeft to be done in his good dayes, before his fie: fo wee arc to makeup the banke of our affedions, before the tyde of inordinate affedions doe come, to have a ftrong refolution, wee will not be led by fuch an ^ffedion as

F f before.

2 op

Caufe 4.

Simile.

Remedy*

Simile.

Simile.

Bow to mortifie inordinate affefiion.

before. And if this prevaile nor, then wee aretofuf-pend the execution of our paflions, that is, to doe nothing for atime:If a man finde any paflion in himfelfe, let him abftcine for that time, (if it be poflible ) from the doing of that which it moves him unto -, becaufe that he is then moft fuhjedt to doeamiffe: You fee a ♦I barrell of Beere,if it be ftirred at the bottome, draw it prefently. and it will runne muddy, but if you let it reft a while, and then draw it, it will runne cleare: Soamaninhispaflion 3 hisreafon is muddy, and his a&ions will not come off cleare;, therefore it is good fR fufpend the execution, howfoevcr : For the fuf-j pending of the adlion in time of paflion, is very profi-table 3 though a man thinke for the prefent,whileft the paflion is upon him, that he doth not erre, yet becaufe then wee are moft fubjed to erre, fufpend for a while. Paflion is ahinderancetothefacultie, as jogging is to the arme when it is a fhooting,or unto the hand when it is a writing 5 therefore, if a man doth find that paflion is on him, let him doe nothing: A drunken mans wifeft courfe is to goe home, and doe nothing that night,unlefle the good worke of repentancejour paflion is a kind of drunkennefle 5 the one is almoftasfub-jc<S to mif-take an error as the other. Caufe 5. The fifth caufe of inordinate affe<ftions 3 is the cor-rn]>uo»of2{ature, which is in every man fince the fall of Adam. Will you know the rcafon, why Beares, and Wolves,and Lyons, carry themfel ves fo cruelly * It is, becaufe their nature is to doe fo . Will you knowwhyafinfullman is fubjeft to affe& things inordinately* the reafon is, becaufe he hath a bad nail turej.

Simile.

Hovo to mortifie inordinate affettion.

ture- itisnaturalltohimtodoeit, and as readie to him, as fparkles of fire toflie upwards 5 We fee, fome men are apt to be taken with fuch a difeafe, that is bred and borne with them, they cannot efcape it. Now, the remedy to remove the evilncfiTe of nature, is, to get new natures, that is, to get another nature, a holy, regenerate difpofition, untillthen, men fhall never be able to doe it 5 many labour to mortifie their afFe&ions, but yet cannot, becaufe they are bu-fie about the particulars, and never regard thegene-rall ; they can never make the branch good, except they make the tree good, therefore the way to mortifie, is to get a new Nature: Confider whether your nature be renewed, whether that becaft into anew mould, ifitbe, this is the way to mortifie inordinate affe&ion, this is the way for the generall : So al-fo it fhouid be our care for any particular affe&ion, that we finde our felves mod prone to by nature, labour to thwart nature in that particular: Are you given to wrath by nature? endeavour to be humbler and meeker than other men; Is your nature more inclined after gaine? Labour to be eftablifhed with a more free fpirit h and this will be a meanes to mortifie you- otherwife, you fhall neverwaine your hearts 1 from earthly things, till you have a tafte of fuch fjpiri-tuall things, that is, you fhall never winne your hearts from j >yes, except you have joy and delight in Chrift • you (hall never overcome the griefe of loffes and erodes, except you tnrne your affedions to fee the loathtomencrffe of finne : Contraries in nature doc expell one another; cold is expelled with h&at ^

F f 2 darke-

211

Remedy,

na

Caufe 6,

Remedy.

Simile.

How to mortift inordinate affeftlon.

rrov. 29.

30.

dirkenefle with light \ fo you muft expcll carnall affections with fpirituall.

The fixtcaufe of inordinate affe&ions, is careUfreflh and remijhejje 5 that is, want of fpirituall watchfulnefle over the heart, when men rather give occafion unto ! the affedions to be inordinate, than prevent the occa^ fions of it. For the cure of this , take heed, not of finne onely, but of the occafions of finne ^ for a man to hate finne, and not to hate theocafionsof it, is to deceive himfelfe, that is all one, as for a man to walke upon Ice, that is afraid of falling : Iron will move, iftheload-ftonebe neere : So the affe&ions willftirreup, if there be any alluring finfull objed. And therefore, if finne knocke atthedooreofyour hearts, you muft not let it in prefently, but aske his errand 3 plead the caufe with it, and confider the hindrances and inconveniences that come by it. For a man to fay, I will give over my lufts, and yet will keepe fuch company ashee did before, andufe his old haunts, hee doth but deceive himfelfe : Proverb. 29. 19. <JMake no friendjhip with an angry wan, and with a furious wan thou jhalt not goe : Prov.2%. 30. Be not amongB Wine-bibbers \ that is, if thou haft ufed this company, and ufeft it ftill, thou fleeft not occafions of finne 5 and therefore wee muft watch over our foules, the heart is deceitfull above alt things 5 take heed to the beginning of your affe&ions, and looke to the beginning of inordinate lufts, when you fee it rifing, if you perceive but a glimpfe of it, quench and refift it, elfe it will coft you a great deale more paines afterwards: the affedions by little

and

How to wortife inordinate affeflion*

— ■ — .- . _.. _ . _

and Iitlcjgiving way to thcm,will foonc get ftrength if you let i hem alone,youfct your hearts and mindes on fire: Amanthatis full of anger, or any paflion, knowes not how to helpe himfelfe, fo dangerous is it to give way to affe&ions, that they carry a man unawares to inordinatcnefle • the beft way therefore is to quench it at firft • if you cannot quench it when it is a fparke, how will you doe when it is a flame ? As you are fo looke to the beginning, fo take heed of making falfe truces w ich them ; for inordinate affedions doe more hurt by ambufhes and fecret invafions, than by openwarrc, therefore looke to them on every fide 5 left they rob you of Grace before you are aware.

The feventh caufe of inordinate affe&s, is, the roote whereon they grow, labour to fee the roote, and remove it: If one affe&ion do diftemper the minde, it drawes on another diftemper, and you cannot lcffen that later inordinatenef!e 3 unlefTe you weaken the former, which was the roote of it: As for example. Anger growes upon pride, you fhall never leflen or cure that affe&ion of anger, except you weaken pride: Now, pride caufeth anger and contention, lonah was angfy, whence came it but from his pride? When a man through pride knowes not himfelfe, he forgets God$ and this man that forgets God 3 will bee violent in his griefe, in his complaints, inhisfeares, in his defires, and will never bee healed, till hee bee humbled, and brought to a bafe eftimation of himfelfe.

Laftly, I would have you to know, that God is the onely Agent'in this worke of mortification : and j therefore have dependance upon God, for it is Gods i

F f 3 • Spirit j

213

Pfal. 33. 13.14.

rfc.

H$w to mortifie inordinate affeflhn.

■■* rz -** ' *— .- "

Spirit that muftcaufe a man to mortifie: man is not

able of himfelfe, except God perfwade him, Pfal. 33, 13,14. Except the Lord fpeake once and twice to us, we will not regard it: Paul was troubled with a ftrong affe&ion, what doth he i He goe* to God, and prayes to him to take away that ftrong mift 5 and fo muft we doc, pray to God inFaith 3 doebutbeleeve,andwee (hallhave our rcquefts granted: continue in Prayer, and hold out without wearineffe, and be your afff &i. ons what they will be, yea never fo ftrong 5 fuchas fou tfiou^ht would'never be mortified 5 y£t you (hall overcome them.

The laft ufe that is drawne from hence, is this: If inordinate affe&ions are to bee mortified, then is any excefle in any defire finfull 3 and for which wee ought fliarpely to reprove our felves: many grieve for fome other temporall things, this is inordinate, when they can yet joy in other things • fo we qualifie our griefe;s with joyos,and our joyes withgriefes, we are not inordinate : but we are to take heed of excefle irtfhem, forthat makes them finfull: as our over-grieving at croffes and loffes \ our over-loving of earthly things 5 too much delight in fports: Thefe are turned into fin to us, affections are fet in Hie heart for the fafegard of the foule: A foole indeed, for want of skill, may hurt himfelfe with them, but he that is skilfull, knowes how to ufe them without prejudice to himfelfe • and if they be thus well ufed, they are very fer viceable to the foule • but if they be once ftrong-headtd; that is, get the bridle betweene their teeth, Jo as they will not bee ruled, then they proove hurtfull unto us.

Marke

How to mertifie inordinate affeftion.

Marke what the wife man faith of the luft of unclean-neffe$anditistrueofallfuch Jufts, the pong man is pine by them: therefore fight againft theluftsofun-cleane and inordinate affe&ions.^ And that you may doe it, and be billing to pare with them, marke thefe motives following.

The firft motive I take out of i Tim. 6. i o. The A-poftle fpcakingof covetoufnefTe, cals ix^thermeofall evtily&c. and what may be faid of this, may be faid of any other finnc very truly- this is one motive: Inordinate afft&ions promife profit and contentment, and yet will pierce you thorow with many forrowes; that is, ittakethaway the health and tranquillicic of thefoule:evenas the worme doth eate the fame tree that doth breed ir. And looke as the inward freate of an Ague is worfe than the outward heate 5 fo thefe inward Ulcers ofthefoule and affedions doe trouble us, and pierce us more than any outward grievance ivhatfoever, that can affault the body 2 Let a man haveboufes in the Cittie, goodly Gardens, Orchards-, Lands, and all contentments on every fide • yet his inordinate affe&ions doe not fuffer him to injoyany one of thefe, nay, not to injoy himfelfe •-hee cannot converfe 3 -talke, or meditate with himfelfe 5 it makes a man to bee wearifome to himfelfe^ It hinders a man altogether from doing that fthich is good : One difeafeof the body is enoi%htt> take away all comforts outwardly that a man harh. and one inordinate affe&ion ofthefoule, take* away all pl&fure and contentntent within :• Let a man bee ficke 9i neither rich Cloathes, ntfr a

faire

2iy

Motives to conquer and matter inordinate affedions^

Motive 1

Simile.

Simile,

How to mortifie inordinate affcfticn.

Motive.

2 Prou.i8. 14.

fairc chamber, can comfort him s fo let a man hav^ but one inordinate paffion,all other things are nothing to him 5 hecakesnopleafurcinthem.

The fecond Motive is taken front that of Salomon, of mAtis (pirit will beare bis infirmities, tut a woandedjpi-rit who can beare ? that is, this doth make a man unable to beare any thing eife: For example, A ftrong love fet upon the things of this life,wounds the foule • and fo makes it unable to beare the lead loflfe of any of them, it deads the heart within a man: So immoderate griefeaddes affliction toaffli<2ion * Immoderate feares are vvorfe than the thing feared, whereas o-therwife, af flidions are nothing grievous, if they bee rightly ufed: Pad was in prifon, and fo were loftpb's Brethren, yet you fee the difference • the one full of joy, the other full of griefe and forrow, becaufe they had finned • their Confciences were not whole,they could not beare their burthen : therefore, looketo youraffe&ions, that you may paflTe thorow the changes of this life with more comfort, if you cannot bring your mindc to the doing of this, then bring thofe things to your minde. labour to mortifie them, and that is the beft way to bring yourmindestothe things5 my meaning is, if you cannot bring your minde to love worldly pleafure and contentments leffe, mortifie them to your minde 5 that is,lookc not at them as pleafures or contentments • if you muft love them, let them feemclefle lovely to you : die to them in affe&ion, or elfe,let them die to you in appre-henfionj True indeed, without Gods over-ruling Power, wee can doe nothing 5 yet wee muft ufe the

meanes,

Hovo to mprtife inordinate affeftien*

meancs, as wee fee in rhe caftirrg of a Die, it is not in us to win as we pleafc, bur yet che playing of the caft isrequifite- fo the mortifying of the affe&ions, it is not in us, yet wee miift ufe the meanes for to doc ic • let us not give fatisfa&iontoany luft, but binder it to our powers: It is-a fhame for us to have our hearts af-fe<3ed with any finfull Iufts, were we more carefull of our Soules,thefe inordinate affc&ions would be more broken and kept downc by us. Beleeve it, ftrong af-fe&ions breed ftrongaffii&ions,and fay,thou fhoulo'/l: have riches and contentment in earthly things, and yec have inordinate affe&ions, this is no helpe for thee, it is but an applying of an outward plaifter to an inward fore, that wiil doe it no good.

The third Motive is taken from I Timetiy 6. $. the Apoftle fpeaketh there of the Defire of Riches, hee faith, that It brttdeth many fodtjh and hurtfull Lufts, in that regard wee fhould mortifie them, becaufe they are foolifh Lufts, and foolifh, becaufe hurtfull, when aman hurts himfelfc out of fome mif-take, or by his owne heedleflenefle, hee is properly faid to be a Foole: It is properly folly, when a man hurts him-felfe, whilcft hee ieekes to doe himfelfc much good \ wee feeke to doe our felves good, when wee give fa-, tisfadion to every Luft, butyet wee hurt our felves* ftrange Afft ftions invite us to finne a and finne brings tomifery • and thus they are hurtfull. Shun them therefore, feeing God hath appointed them to bee mortified,let us mortifie them • wharfbever God hath appointed to be mortified, and we will not doe, it is 23 ; hurtfull for us, as K^ichans Wedge wastoi^fo^*. 1 _^ Gg which

217

Simile.

Simile.

Motive 3

x Tim.d. 9,

Judg.6.14-

Motive 4

Jam.i.io.

flow to, mo^ufie inordinate affections.

| lPCC.2.1.

Ezck.ji,

Motive 5

which is called a cur fed thing • Andfo every unmor* ; cilied luft is a cur fed thing. Take wc heed of it.

The fourth motive is rhis,becaufe inordinateneiTe ! of affe&ions hinders us in the doing of the good a&i-j onf, wherein our happinciTe doth corfift, they make J the faculties of chc foulc unfit to doe the thingsthey ; Oiould doe: as James x.2cu the math cfman mrkethnot j the rtghteoufneffi of God \ that is, it difablcth a man to • worke dkt rightcoufneffe hee fliould doe . and what ; may be faid of wratb,may be faid of any other aflfe<5ii-| on $ As of malice 2 1 Pet.2. 1. Wherefore /dying aftde \ all ma/ice, tjre. that is,-while thefc are in you, you cannot hcare the Word as yee ought • So for inordinate defire ofgainc : Ezek. 31* the reafon why the people heard without prcfi:, was, becaufe their hearts went after their covetoufnejfe: Mortifie thefe lufts, and then you fliall goe with e, £b and fafetie in the way of godlineffe, yea, wee fliall be carried toir, as a Boatc is with the winde, with all facilitic and expe-dkenefle. .

The fifth morive is, becaufe of the fliame and dif-honour they doe bring men into $■ men are afraid of flume in other things 5 it were to be wifhed, they were fo afraid of (hamc in this : Every inordinate af-fc&ion is a fliort drunkennefle,and it brings the drunkards fhame to a man 5 drunkenneffe djfclofeth all, and fo if there beany corruption in the heart, inordinate affe&ion drawes ir forth. Every man is afhamed of indifcreetneflfe in his carriage; now, what is the caufe of indifcreetneffe £ it is the defc ft of wife dome, either the forgetf ulnefTe, or not heeding of the time, . m place,?

Horv to moriifit inordinate affcflion.

place, or a&ion wee are about > and what makes this forgetfulncffe < It is the drunkenneffe of paflion. When the Apoftlc lames would (lie w who was a wife man, he faith, bem/IJhew out a good conversation in his tporkes - there will be meeknt ffc and gentleneflTein his carriage and behaviour h but, if there be any envie or ftrife in the heart, this fhewes a man to be but a weake creature: whereas on the contrary, it is an honour in a man to pafle by an infirmitie 3 That is a figne of a ftrong man, that is able to overcome himfelfe.

The fixth motive is.becaufe they blinde the reafon and judgement, which fliould be the guide of all our anions in the courfeof this life 5 that which is (aid of briber)', that it blindesmen, and that the affr&ionto the bribe makes the finne a great deale morej the like may be faid of other finnes: As long as paflion rageth, thou canft neither judge of thine ownc, nor of others faults: Ifthouwouldeft judge of another mans fault, take away the bcame that is in thine owne eje 3 And fo if thou wouldeft judge of thine owne faults, thefe af-fe&ions muft not blinde the minde and the reafon, for fothey will hinder us in difecrning good, and in doing any thing that is good • for when the minde is corrupted, the will is corrupted- and then in (lead of walking in the wayes of God, wee walke in the paths of finne, therefore, in regard of the fafetie and fecuritic of our lives and adions, wee (hould momfie thefe our affedions.

Gg

HO W

1X9

Jam.}. ij.

Motive $

HOW

TO MORTIFIE

COVETOUSNESSE-

COLOSSIANS 3.5.

i^Ani Covtmfnejft? which is ldohtri^j.

Ovctouftteffc, which is idolatries, thatmuft bemor&ified as well as the other earthly members. Now, this Crvetoufre(fc is nothing e!fe but an inordinate and finfull dcfire,either ofget-ting or keeping wealth or money. The inordinate lofting after honours, that is calkd Ambition, too much affecting of beautie, is called luftfalneflc. And luft is an inordinate affeftion, which when it propoundeth riches for its objec% it is calkd Covtteufncfa which is I-dolacric. Now, Idolatrie confifteth in one of thele three things.

Firft,

How to mortifie Goveloufmffc*

221

Firft, in worfhipping the true God in a wrong manner,apprehending him as a Creature, giving that co him that agreeth not with him.

Secondly, when as wee make the Creature a God, by conceiving it under the Notion of a God, fo did they who worfliipped Iove^Mars, and thofe Heathens chat worfhipped the creatures as Gods,

Thirdly, when we attribute that unco it which belonged! unto God : as to truft in it, to delight id if, to put all our truft andcorfidenceinit; when as we thinke it can performe that unto us, which God one-ly can. Now, that Covetoufmjfe is Idolatry, is meant, when as we thinke that riches can doe that which God onely can doe, as that they can doe us good or e-vill. iftbej are Gods (faith God ) let them dee good or e-v:ll. God onely doth good and evill, therefore he is diftinguifhed from Idols, becaufe they cannct doe it, aflfc&ions follow opinions, and pra&ice folio wesaf feftions., Heb. H.6. He that mil come to Ged, mufi be* leevein htm. None will worfliip God, unlcfTe they be-leeve that God can comfort and relieve them in all their diftrcfles*. So when men have an opinion, thn riches and wealth will yeeld them comfort, be a ftrong rower of defence to free them from inconveniences, this makes them to truft inthem 3 and this thought is Idolatry.

There are two points of Do&rine that rife from thefc words.

The Sift is this: That to feeke hclpe and comfort from any creature 3 or from Riches^ and not from God alone, is vainc raid finfull.

G g 3 The

Efa.41 >*$.

Hcb*n.6.

h

o£i %

fforp to mortifit CovcioufocJJe<

The fecond is this : That Covetottfnejfc which is I-dolatry, is to be mortified.

For the fir ft, far to feeke any heJpe or comfort from any creature, and nor from God alone, is vaine, and finful!,and it muft needs be fo, becaufeit is Idolatry. Now, in Idolatry, there are three things:

Fkft, vanitie and ecnprineflV, i Cor. 8.4. i^fn idoll \ u nothing in the world. Here is vanitie.

Secondly, finfulncfle: There is no greater/ft* than

it is, and it is extreame vaine, becaufe wee attribute

that to it, which doch onely belong to God,tothinkc

j if chat I am well, and ftrong in friends, have a well

I bottomed cttatc jbat my mountain isjlrong on every fide,

I I frail not be moved . This is finfulland vaine ^ you fhall ; not live a whit the better, or happier for it$ A ftrange ! P j/Wpx*, contrary to the opinion and pra&ice of moft ! men. When vvcconfult with our treafures,do not we

chinke, that if wchavefuch wealth, and fuch friends, that we fliould live more comfortably and happily i There is no man but will anfwer, that he thinkes fo. But yet my brechrcn,wee are deceived, it is not fo: it belongs to God onely to difpenfe of his Prerogatives, goo J or evill. A borfe is but a vaine thing (faith the Pfd-mijl) to get a viftory , that is, though it be a thing as fit as can be in it felfe, yet if it be left to it felfe without God, it is but vaine, and can doe nothing. So I may , fay of Riches, and other outward things 5 Riches are vaine, and honours and friends arc vaine to procure bappinetfe of themfelves : So Phyfickeoi it felfe is vaine to procure health without God, chey are no-I thing worth, hee that thinkes othervvife, errcth. It

was

How to mortifie Covetoufnejjt

| was the folly of the Rich man, that hee thought fo, ! and therefore fung a Requiem unto his foule : Eate and drinke, and be merry ,0 my foule, thsu hattgeod I Aid *p for thee for many jeares. Hee did notthinke himfelft | happie, bcciufdhehad any intcreft in God and his J favour, butbecaufe hee had abundance of outward I things, and therefore you fee the end of ail his happineffe, Thou foole, this nightfall thy foule he taken from thee 9 and then what is become of all thy happineffe. Yet fuch is our folly, thacmoft of us reficd on the meanes, and on the creatures, andexpedl happineffe from them, but ChriH tells us, they will not doe the deed ; this night (hall they take away thy foule, 2nd then ail thy happineffe is gone. The rich man thought before, hee had beene fure as long as his wealth continued with him, that hee needed not to expe<5l any calamine, but now he fees thar he built on a fandy foundation. D^xvVjthough a holy man, being eftabliflied in his Kingdome, having fubduedall his enemies, and furnifhed himfelfe with wealth, he thought that Its Mount aine was then made (oft rong, that it could not he moved, that to morrow fhould be as yefterday,and much more abundant. Butnofooner did GOD hide his fece from him, but hee was troubled. To (hew that it was not his riches and outward profperirie that made him happie, but God onely. So Dan. 5. 2$.Belfiazzer^whenas bethought himfelfe happie, being invironed with his wives, Princes and fervants, when as he pray fed the gods offilver, and the gods of gold, abounded with all outward profpetitie, and repofed his happineffe in it.

is

223

Lulc.11.19.

Pfal.30.7.

I

Reafon<

Hew to mortifie Coztmfmjjc.

is accounted buc aToole by Daniel, becaufe he glori-ficdnotGod, in whole hands his wealth and all his wayes were, and therefore hee was deftroyed. Thefe things ofthemfelves will not continue our lives, no* yet make us happy of themfelvcs; *ee take nor one ftep of profperitie, or adverfuie, but Gods hand doth lead us. My brethren that heare mee this day, that have heretofore thought, that if you had fuch ane-ftate, fuch learning, fuch ornaments, and fuch friends, that then you were happy. To perfwade you that it is not fo, it would change your hopes and feares, yourgriefe and joy, and make you labour to be rich in Faith and good workes. It will be very hard to perfwade you to this, yet wee will doe what wee can to perfwade you, and adde certainc reafons, which may perfwade you to beleevc it to be fo • if God fliall adde a bluffing to them that joyne the operation of his Spirit with them to perfwade you.

Firft, this muft needs be fo, in regard of Gods all-fufficiency, he alone is able to comfort without the Creatures helpe 3 elfe there were an insufficiency, and nnrrowneffe in him, and fo then he (hould not bee God, if he could not fill our defircs every way, even as the Sunnc (hould be defc&ive,if it needed the help of Torches to give light. GodisblefTed notonely in himfelfe, but makes us all blcfled : It is the ground of all the Commandemenrs. 7hcu (half love andwor-(hip the Lord thy God, and him only fhalt thoaftrve. Wee muft Jove him with all our hearts, with all our foules 5 Let not the Creature have any jot of them, becaufe all comfort is from God, Gen. 17.1. / am Godall-faffi-

cicnt,

H$w to mortifie Covet oufnefjh*

cUnt^ mike before me and be ptrfeti, that is, love me altogether* fet your affe&ion on none but me, yee neede not gtfe unto the Creature, all is in me. If the Creature could doe anything to make us happy, and not God,then we might ftep out to it,- but the Creature can doe nothing to it, Godonelyis AU-fufficientto make you perfeft every way; though that the Creatures be ufed byGod^yetitis onlyGod that makesyou happy,and gives you comfort, and not the Creature, Secondly, it muft needs be fo,becaufc of the vanity and emptineffe of the Creature, it can doe nothing but as it is commanded by God, hec is the Lord of Hofts which commandeth all the Creatures, as the Generall doth bis Army. A man having the Creature | to help him,it is1>y vertue of Gods Commandement; it is the vanitie of the Creature, that it can do nothing ofitfelfe, except there bee an influence from God: Looke not then unto the creature itfelfe, but to the influence, a&ion, and application which ic hath from Gods fecret concurrence with it,what it is to have this concurrence and influence from the creature,you may fee it expreffed in ttiisfimilitude. Take the hand 3 it mooves, becaufe there is an imperceptible from the will that ftirs it to the Creature moving, and giving influence and comfort to us, it is Gods willitfhould doe fo, and fo it is applied to this, or that a<ftion. The Artificer ufing a hatchet to make a ftoole, or the like, there is an influence from his Art 3 that guid's his hand and it 5 So the creatures working, is by afecretcon-courfe from God, doing thus and thus. And to know that it is from God, you find a mutabilitie from the

H h Creature,

225

RetfittZ}

Bow to moftifie Covetoufnejfe.

Rcaf.3,

j Creature,it works not alwayes one way: Phyficke and all other things are inconftant fometimes it helps, fometimes nor, yea, many times when you Have all the meanes, then they f aile, to (hew that there is an in-fluence from God, and that the creatures arevanifh-ing,peri{hing, and inconftant.

Thirdly, it muft be fo, becaufe it is finfull to looke for comfort from any thing but from God,becaufe by this,we"atcributethatto the creature, which only belongs to God,which is idolatrie. The creature fteales away the heart in an imperceptible manner. As Abfa. lorn ftole away the peoples hearts from David, or as the Adulterer Seal's away the love of the wife from her husband: it makes you ferve the creature,it makes you fettle youraffeftion upon the creatures, if they faile, you for row, if they come, ye joy,and ye do this with all joy, all delight, all pleafiure and defire, this is a great fin,nay, it is the greateft fin • Asadulterieisthc greateft fin, becaufe it fevers and diffolves the marriage : fo it is the greateft , becaufe it fevers us from God, and makes us cleave to the creature-

Thc maine confefiory and ufc from this,is to keepe you from lufting after worldly things: Men are never weary of feeking them, but fpend their whole time in getting ofthem,and this is the reafon why the things that belong to falvation, are fo much negle&ed, men fpend fo much time in a thoufand other things and trifles, and have no time at all to ferve God in • they are bufie about riches, honour, credit, or the things whereon their fancies doe pitch, but if this bee dige-fted,it will teach you to feeke all from God, who

difpofeth

Hm to mortifie Covetoufhejp.

difpofeth all things 3 and to whom theifliies of life and death, of good or bad belong,

Confider with your fel ves, and you fliall finde that th<p reafon wherefore you doe fceke for outward con-terit or comfort is, becaufe you doe thinke it will doe you good if you haveit, or hurt if you have it not,but herein you are giving that to the creature,which only j belongs to God,£/2/. 1.23. If the idols be gods, let them doe good or evillfoith the Lord.Thc fcope of this place, is tocaft off the whorifh and adulterifli affe&ion of thofc that have an eager and unwearied defire after earthly things, 4 by* fhewing that they cannot doe us any good or hurt. Therefore God punifhed David exceedingly for numbering of the people, becaufe that »hee thought they could ftrengthen himagainft j his enemies without Godshelpe,thereforeJ<?r,^5.i4 Thus faith the Lord, Let not the mje man glory in his mfedome, neither let the might re man glorie in his might 9 nor the rich man glorie in his richts. But let him that glo. rieth 9 glorjinthis, that heunderttandeth andknoweth,that I am the Lord, that executed loving iindnejfi, judgement andrighteoufntffe in earth. As if hee fhould have (aid, if *hefe things could doe you good or hurt, there were fome reafon that you might feeke them, but there is nothing in them that you fliould defire them, for it is I onely that execute Judgement and Mercie, all good and evill is from mee , therefore Pfalme 62. wee have this caveat given us : if riches increafe , fit not your hearts upon them , magnifie not your felves. for them and in them , for all comfort is from God onely, elfe you might kt your hearts on them,

Hh 1 but

1 i»8

oh\eB.

Anjivtr*

How to mortifie Covetcufncjfe.

Aftfo.

there-

but now all power and kindneffe is from him fore your wealth cannot dod it.

But it may be obje&ed, that God doth comfort us, and make us happy in this life by meanes, and that richesare the meanes, wherefore then may wee not feeke to them to get this comfort f

To this I anfwer,that God doth reward every man I according to his works, not according to his wealth, yea, hee can comfort us without thtfe, for hec is the God of all confolation, 2 Or. 1.3 .and that hath inclu-five and exclufively all comfort in him and from him, none without him ^ If wee thinke to have it from honour, wealth, or friends, wee deceive our felves, for they are vaineand profit not, 1 Saw. 12.25. Turneyee not a fide, for then jbouldyou goetfter mine things, which cannot profityott y nor deliveryoa, for they are vaine. All thefe things without God will profit you nothing. But will not wealth and friends profit us i No, not at all, they are vanitie, they are emptie in themfelves, they cannot doe it 3 t hey are in themfel ves but vanities having the Creature you have but the huske without the graine, the (hell without the kernel!, the creature is but emptie of it felfe, except God put into it a fitneffe to comfort you, all is vanitieand nothing worth^and this vanitie is nothing but empti-neffe .And this fer ves to correct the thoughts of men, who thinkethat if they had fuch an eftatr,and all their debts paidjlf they had fuch and fuch friends,that then all would bee well with them, and who is it that thinkes not thus f But let thofe that entertainefuch thoughts, confider the vanitie of the Creature.

All

How to mortife Covetoufrejfe.

All our finnes proceede from the over-valuing of the creature, for finne is nothing but anaverfionofthe foule from the immutable God to the Creature. Labour then to conceive of the creature aright, that it is vainej this will keepe you aright, and hinder you from going from God, and cleaving to the Creature. To preffe this further,confider thefe4.things:

Firft, if you goe another way to worke,aIl you fee and feeke comfort in the creature fhall be labour loft, for it is not in the power of the Creature to yeelde you any comfort 5 If you bufie yourXelves with fee-king of comfort from it, you will walke in a vaine fhadow, P/4/.35?. 6. Surely every man walketb in a vaine fhadow, Surely they are dtfquieted in vaine. He heapeth up riches^andfaowetb not whoJhallgatber them* If we looke for comfort from riches, wee looke it but from a flia-dow, all our labour is in vaine.

There is a fhadow of the Almighty wherein fome men walke, where they fhall bee lure to findetbis comforr, others there are that walke in the (hadow of the Creatures, in the vanitie of their mindes, feeking comfort from it: Thofe who thus walke, fhall be deceived, A fhadow though it fcemef to be fomething, yet it is nothing, [it may feeme to have the lineaments of a man, or fomeother creature, yet it is nothing: So thefe outward things may feeme to havefomething in them, but yet indeede they have nothing, thofe that feeke for comfort in them, commit two evils, ]er. 2.14. They fir fake God the Fountaine of living water , anddigge unto tbemfelvespits that will bold no water $G od havingallcomfortsin-him, comforts never failing,

Hh 3 becaufe

-\M

-i— 1—:—: :—rr?

becaufc there is a Spring of comfort in him, yet wee forfakehim, anddigge pits, which if they have any water, ic is but borrowed, and not continuing, and that water which they have is none of the beft, it is muddie, and will not alwayes continue: Wherefore pitch your affe&ions upon the true fubftantiall good, not on vanities. If wee fee a man come to an Orchard full of goodly fruite, and he fhould onely catch at the fliadow of them, nctling his hands, and fpendinghis labour in vaine,we would account him cither a foole, or a mad man; yet we in the cleare Sun-fhine of the Gofpell ( fuch is our madneffe) catch andfeeke after (hado wes,with trouble of minde,and forrow of heart, neglefting the fubftance.

Secondly, confider that you feeke your happineffe the wrong way, that is,you feek it in worldly things, they are not able to hclpe you,becaufe they reach not to the inward man, the bodie is but the (heath and cafe, our happinefTe lies not in it- So in the creatures, their happinefTe confifts not in themfelves, but in fomething elfe, It lies in obferving the rule which God hath appointed for them. The fire obferving the rule which God hath given it, isfure; fo of water, and fo of all creatures animate and inanimate, the happinefle confifteth in obferving the rules which God hath prefcribed to them. The Law of God is a rule that wee muft walke by, following it as a rule wee are happie, that doing well, and obferving the Commandements make us happie: Hee thatkeepcth the Ccmrnandementsfhatt live in them: Hee that depar-tcth from them is dead. Every motion of the fi/h

out

How to mertifie Covetouft$ejfe\

I out of the water is towards death, but every motion of it in the water is to life: So let mans motions bee towards God, and then they are motions to life- but let him move after outward things, and it is a motion towards death and miferie,and therefore ifyoufeeke this comfort from outward things , you goe.the wrong way to get it.

Thirdly, confider that you make a wrong choice, you feek^ not that which will doe it 5 if you feeke for this comfort in God, all is in one place $ but if you feeke for it in the creatures, you mud have a multitude of them to comfort you $ If that they could comfort you, you muft have health, wealtb,honor,friends, and many other things, but there is one thing onely will doe it, if you goe the right way to get it,y ou (hall finde it onely in God; Martha, (he was troubled about many things, when as one thing onely was neceflary. Ifyoulookefor comfort in earthly things, you muft have a thoufand things to help to it, Bntgodlines which hath the fromifes of this life , and of the life to come, doth yeelde this comfort of it felfe, ifyoufeeke it in it.

It is a great advantage for us to have all the comforts in one thing: GodlinefTe onely hath all thefe comforts,therefore feeke them in it.

Fourthly,confider,that that comfort and happinefle which you have from the creature, is but a dependant felicitie, and it is fo much the worfe,becaufe it de-g|nds on the creature, which is mutable and uncer-taui;how much better is it to deped onG&d,in whom is no fhadow of varietisor change. Every creature

is

*3*

How to tnortifie Covetoufneffc.

is weaker, by how much it hath dependance on another, and fo arc you weaker, by how much the more you depend on outward things- If you depend on f reinds,they may change their affe&ions, and become your enemies, or death may take them away,and then your happineffe is gone: If you depend on Riches, Pwv.i 3.5. Wilt thoufet thy eyes on that which is not t for riches certfinely make them/elves wings, andflie away as An Eagle towards heaven,znd then your happineffe is gone: but if you feeke for,and place your happineffe in God, in whom is no change or alteration, then it is perpe-tuall. A dependancy on things that arc mutable, will yeeld no comforr, becaufe God will have all to depend on himfelfe. Therefore,the 1 Cor.1.30* Chritt of God is made unto us wifedome andrighteoujnejfe^ndjan-ttifcation, and redemption, that mflefh might rejoycein it felfe, but that he thatglorieth might glory in the Lord: for this end, God hath conveighed Chrift unto us, that he might make us beleeve that we fare not the better for any Creature, and that fo we might rejoyce oncly in the Lord 5 Therefore hee that made Chrift Redemption from all evill, that he might furhifli us with all good, Chrift hath redeemed us from hell and mi-fery,and from want of good things, feeke not then a dependance on the Creature, thinke not that it will better you, and this will make you to depend on Chrift • Therefore for thefe regards, corred youro-pinion of worldly and outward things, and judge of them with righteous jndgement, depend onely^i God, if ycSu will have him to be your Portion as hee was the Levites, rcfufe him nocasthelfraelitesdid,

depend

Hew 19 mtrtip Covetoufiejfe,

depend upon him in good earneft j A little, you £iy s with Gods bkffing will doe much; Labor not therefore, neither toile you to leave great portions to your children, the common pretence that men have for their Covetoufneffe, for though you leave them never fo much, if Gods bleffing bee not on its it is nothing, it can yecld them no comfort, yea, many times it is an oceafion of their hurt. If t4ien Oods bleffing be all in all, if that onely can adminifter comfort, and make us happy, I would aske you this Queftion : What if you did leave your children onely Gods bleffing, would it not bee fufficient though you left them little or nothing elfe, you thinke not fo 5 and ytt vvhatfoever you can leave them without Gods bleffing, is nothing worth- Preachers labour much in this, to draw yqu from worldly things, and all to little purpofe; it mud be Gods Teaching,that perfwades within which muftetfeft it 5 you muft therefore rake paines wich your hearts, the generality of the difeafe fhewes that it is hard to be cured, labour therefore to finde out the deceits which hinder the pradice of thefe things, which arc thefe:

One Deceit that deceives thcnys,that they are res r dy to fay, that thofe things are the bleflings of God. Whyfhould we not re Joyce in them: foaffli&ions, they are crofTes, and therefore grieve for them ; It thefethen did not abide to our ble(Tedne(Ie D vvhy count we them bleffings, and account poverty as a erode.

To this I anfwer, that if you t^them as bleffings, you may re Joyce in them as the ?Wi:uments by which God doth you good •, bleflings are relative words,

Ii they

*35

Deceit i

3S?P*

Avfa.

*34

How t$ mortipt C$vetoufneJJe.

they have reference unco-God, if you confider chem wichouc reference co him, chey ceafe to be blcflings $ therefore if you confiJcr chem meerely as blcflings, I yon may rejoyce in them. N rn yee receive them as bleflings.

Firft, if you depend upon Cod forthedifpofing. continuing, and want of them, ifyouthinkeyou (hall s enjoy them n# longer than God will; If you thinke i thus wicfayour lelves, wee have wives, childrcn 3 j friends, and riches, 'tis true, wee have them, but yet ; they (hall not continue with us an houre or minute j longer than God will: If you thinkc fo in good ear* } ncft, then ye rejoyce in chem as blefiings. A man that | is relieved when he is in danger, lookes more to the will, than to che hand of him that helpes him : Wee lookc more co the good will of our friends, than co cheir gifts: So we fhould looke more unto Gods will and plcafure, than to the benefits hebeftowsuponusj The confideration of thefc things as blcflings, muft raife up your thoughts to heavenly things, to" confider, that whatfoever is done on earth, is fii ft a&ed in Heaven: TheSunneis firfteciipfed there, and then here : So that your effaces are fii ft eclipfed there, before that they are here»lookc therefore on Qod,and on rhefe,as meerly depending on Gods will,and then you enjoy th^rri onely as blcflings.

Secondly, you looke on them as bl< flings, if you looke upon them, foasco know thtf you may have chem in abundan^Jithoutany comfortjlnftruments have nothing of tnEflfclvcs,.whatfocverthcy have is put into them. A

%

How to mortificCo'vctonfHeJfc,

A man may have friends, and all other outward things, his mountaine may feeme to be ftrong, yet without Gods bleffing on tkem, he may want comfort in them 5 When as you thinke this,t.hat you may have thofe things without comforr, it is afigne that your eye is on God, that you looke on them oaely as thcFebicuUrs, or condud-pipes to convey comfort. The aire yeelds light as an lnftrument,though it have no light of it's ovvne, the water may heate, but not of it felfe,'but by thereat which is infufed into it by the fire. fo if a man drinke a potion in Beere, the Beere of itfclfe doth not worke, but the potion workethby the Beere: So it is with all outward bleflings, they of themfelves cm yeeld you no comfort at alljbut if they would yeeld you any, it is by reafon of that comfort which God puts into them.

Thirdly, you doe then enjoy them as bleffings, if you thinke you may have comfort without them 5 The ebbing and flowing of outward things, doth not augment yqiur comfort, or diminim it. Thofe that have not any outward biddings, may have more glad-nefTe and comforts in their hearts, than thofe vvhofe cocne and wine are increafed, Pfil.4. 7. Thofe who have but afmall Cottage, and abed in it, are many times more happie, more healthy, and fleepe more quietly than thefe rich men, whofe wealth will not fufferthem to fleepe, Ecclef^ 12. Many there are that feeme to want all outward bleflings and comforts, yet are full of inward comforts and delights. Many there 3re,whohke iWand the Apoftles,feeme to have nothing, andyerpoflTcfTe all things. As it is

I i 2 all

*35

l$6

1 Dcuit.

Hotv to mirtijie Cwetouf»t{p.

all one with God, to helpe with few or with many, fo he can comfort with few friends and cxternall blcf-fings, as well as with many • yea, he can make a little which* the rightedus have, more comfortable than ail therevenewes of the ungodly, be they never fo great.

That which hath bcenc faid of blcflings,the like al-fo may be Vaid of crofTes, you may grieve for them ifyou take them as croffee 3 but withall take heed that yee account not thofe things^roffirs, which indcede arenocrofles: want was no crofle to Paul, nor yet imprifonmenr, for in the- one he abounded, in the o-therhefung 5 it is advantage unto us fometimesto have outward bleflings taken from us. It is advantage for us to have bloud taken away in a pleurcfie 5 It is good fometimes to lop trees, that fo they may bring forth more fruit; fo it is good for us many times to have crofTes for to humble us 3 and to bring us neer? unto God, yet we may forroivfor the loffe of thofe things , and take it as a croffe. Ifyou can fey this from youi hearts, that yee are not af fl i&ed, becaufe yee are madepoore, becaufe your wealth is taken from you, but becaufe it is Godspleafure to cake it away from you,eicher for the abufe of it, or elfe to punifli you for feme other finne. So that if you be caft into fomc fickneffe- you may not grieve for it as a croffe meeriy, as it is a ftckw/fe, but as you conceive the hand of God in it,laying it on you as a punishment for your Smne.

The (ecorrd Ler ? and Deceit >g, the prefent fenfe and feeling which we have of the comtorc that comes from aboundance of outward things, therefore what-

foever

How to mortific Ccvetonfneffe.

foever is £ud to the contrary, is but fpeculations and phantafics: men arc guided by fenfe which cannot he deceivedjwee finde and feele comfort in thofe things by experience, wee fee a reality in thefc things, and therefore whatfoevt r you fay to the contrary,is but in vaine, and to no purpofe.

To this I anfwer,thar you muft not judge of things according to Senfe, for Senfi was never made a Iudge of God to judge of thefc things, but judge of them according to faith and rectified reafon, which judgeth of all things that are to come, that are part, and pre-fent altogether, and fo can beft judge of thefe things as they are.

Now,for to helpe your judgement in thefe things.

FirftjConfider what the Scriptnre doth fay of them, what ic doth fay of pleafures, friends, and ricJKf* the Scripture prefents things as they are, and that ™ you that they are but vanitie of vanities,all isbutvanuie.

Secondly, confider the judgements of others concerning them who have beene en the ftage of affl £tl ons, and have abounded in good workes whileft they lived, but are now gone.

Thirdly, confider w hat you will judge of them at the day of death, then men are awaked, and fee thefe things'asthey are indcede, and then they bernoane themfeive*, that they have fpent fo much time in fee-king after thofe things that will not profit them, and fpent fo little time in looking after falvation.

Iudge not of them as you finde them for the pre-fern, but likewife as you (hall finde them for the time to come, judge of altogether,

I i j Now,

237

Anfw.

-r-

258

Hm te mortifie Covet cufnefje.

Oljtcl.

N ow, for Strife, you muft understand, it is double. Firfr, there is a fenfe and feeling of the comfort of the Creature, as amaruhat isbenummed with cold, is refreshed with fire, or a man that is faint and feeble in heart, is refreshed with Wine.

Secondly, there is a fuper-eminent comfort* proceeding from an apprehenfion of Gods favour to-. wards us, in giving thefe bleflings to us.

There may bean inward dirtemper, which may make our joyes to be hollow and counterfeit. There may be fadncflc of heart, when there is outward joy, becaufc there is an inward and Sufer-:mwcnt Sen(c^>> which affe&s the heart another way, and therefore Ecclcf. 2. 2. It is called made loy, becaufe we rainde it not. I: is the loy otloyesyind life of comfort, that is frorvj jrithin, that proceeds from the inward man; As wrfoule is ftrong in health, fo it findes more comfort both in externall and Super-eminent comfort. Graces arc to the foule, as health is to the body, the more and the greater they are,the more comfort they minifter.

But yee may fay, that the Creature can adminiftcr its owne comfort, and of it felfe.

To this I anfwer, that there is an aptnefleandfit-nefTc in the Creature to comfort us, but yet it can yecld no comfort without God 5 wherefore keepe 1 your affe&ions in fquare, havefo much joy and delight in the Creature, as the Creature requires, and no more j If youraffe&ions hold a right proportion with their obje&s, they are aright, therefore thus 4 farre you may joy in the Creature, and no further.

Firft,

/ How to wortific Covetoufneffe %

2357

Firft, you may joy in ir witharemhTe joy, ycc may alfo farrow wich a remifTc forrow, yee may joy in ic as if ycc j lyed noc, and farrow in it, as it you forrowcd nor.

Secondly, you may joy in them wich a loofe joy, and affcftton, as they fie loofe to you, fo you may fit j loofe to them, 1 Cor.j. 19,30,31. Brethren, the urns is j fbort % it remaineth there fort, that theft which have wives be j as if they had none, that th fife that weepe y bee a* if they wept \ not t that theft that rejoyce, as if they rejoyced not, andthoft ! that buy, as though they pojjtjftd not, andthoft that *fe this j world>as not abufingit, that is, Let your afif&ionsbce ! loofe to thefe things.Takeany of thefe outward things, ! youmay caft your affedion on them in a loofe man-| ner, goe no further chaft this, the f afhicn of the \\ orld j pafleth away, yee may bee taken away from ir, and i* I from youjthcreforc afRd it no otherwife than a tran-firory thing, and with a loofe and tranfeunt affe<5fron, •willing to depart from ir, vvhenfoever it fhall plcafe j God to rake it from you.

Thirdly, you may love them with a dependant af-, fc&oa, they arc things of a dependant nature, they I havenobottome of their owne toftand upoa>thcyonly depend on God,and foyou may lore them as dc pending 03 Kim, eying the Foantaine, and not thcCi-fterne from whence they flow, take no: light from the Aire,budooketo:heSunnc from whence it comes.

The third Deceit is a falfe reafoning. Weefindeit

otherwife by experience^ We fee that a diligent handmaketh

Wch, and bringetb comforr, we fee that labour bring-

eth learning, and for the labour which we take to gee

i<\

3

Deceit,

240

x^dnfw.

Hon to tnmijit CovctottfneJJe*

ir, in recompencc of it, it makes us happy.

To this I anfwer,that thisclaime doth not alwaics hold, God breakes it many times: Riches come not al waies by labour, nor comfort by Riches, the labour pn fi:eth nothing,P/i/.i 2.71. Except the Lord build the bouftythcy labor in vaino that build it except the Lord ketpe the City, the Watchman watcheth bat in vaine. It is in vaine to rife up earcly, to goe to bed late, and to eate the bread of carefulneffe, yee (hall not reape the fruit yc expe<5t,unleffe God be with your labour.If Chrift be abfcntjthc Difciples may labour all night and catch nothing, but if heebe prefent with them, then their labour profperetb, then they indole a multitude of Fifhcs: So when wee labour and takes paines, and tfiinketobee ftrong in ourowne ftrength, without Godshelpe, wee goe to worke with a wrong key, which will not open, but if Gods hand be in the bufi-nefle,we doe it with great facility and eafe,which God hath appointed wee fliould doe. You may fee this in Io(iph, God purpoled to make him a great nlan 5 fee with what facility he was made the Governour of £-gypt, next to Pharaoh, without hisownefeeking, and beyond his expe&ation : So it was with ^Mordecaifo wuh David± God appointed to make them great, and therefore they became great, notwithftanding all op-pofitions. On the contrary, Ictman goe on in bis owne ftrength, and he (hall labour without any profit atall: henceitis, that many times wee fee a concurrency of all caufes, fo that wee would thinke thatthe. eflfedi muft needs follow, and yet it followes not, ancty if it doe follow, yet we have no comfort in it.

Firfh

xs

How to mortifa Cweteufneffe.

241

Firftj becaufe God makes an infutablemeffe and difproportion betwixt the man and the bleffing, as betweene ludas and his Apoftlefhip : A man may have tables well furnifhed, riches in abundance, a wife fie for him, and yet have no comfort in them, becaufe God puts a fecret difproportion betwixt him and them.

Secondly ,though there be a concurrence of things, yet God may hinder the effect* fometimes for good, and fometimes for evill, as Blijhas fervant was readie in the nicke, when the Skunamite came to beg her pof-fcflions and lands of the King, 2 Kings 8. j, 6. He was then telling the King how Elijha had reftored her fonnetolife: So Abraham when he was to ©ffer up his fonne Ifaac, in the inftant God fent the Ranimc t6 Gcn.ii.i$. be tyed in the bufh: So Saul when he had purpofed to kill David, God called him away to fight with the PhiliBims, and as God hinders theeffed for good, fo he doth for evill.

Thirdly, God doth it fometimes, by denying fuc-ceffe unto the caufes. Thebattellis not alwayesto the ftrong.When there are caufes,and the efft& followcs not, it is becaufe God doth difpofe of things at his pleafure, and can turne them a contrary ways health and comfort, joy and delight follow not outward bleffings, except God put it into them.

The fourth deceit is this : Thefe things are cer* J : 4 taine and prefent, but other things are doubtfull and ] Deceit. uncertaine, wee know not whether wee (hall have \ob\e3. them or no.

To this I anfvvcr, it is not fo, future, fpirituali and lAnfar.

K k eternall I

Bow to mortifie CtvetMfiejfc*

eternall things are not incertaine, but thcfe things which wee enjoy here are 5 thofe things wee here enjoy, and wee alfo our felves, are fubjeft to changes and alterations. Wee arc as men on the Sea, having ftormes as well as calmes: Wealth and all outward bleffings are but tranfirory things, but faith and fpi-rituall things are certaine, and endure for ever. Wee have an Almightie and unchangeable God, and im-mortall, incorruptible inheritance, which fadeth not away, referved for us in the higheft Heavens. In tem-porall things, who knoweth what (hall be to morrow i In them thou canft not boaft of to morrow,but as for fpirituall things, they are certaine, they have no ambiguitic in them; But the maine anfwer that I give, is, that here wee muft life our faith. Confi-der the grounds on which faith relies, and then the conclufion and confequences that arife from them ; take heede to them, and be not deceived ; If yee belecve God to be the rewarder of all thofe that truft in him, as you fay hee is, why reft you not on him, why are not yee contented with him for your portions, why thinke you not him fufficient i If the Creaturebe God,then follow it, but if God be God, then follow him 3 and be fatisficd with him 5 Labour therefore for faith unfeigned, and walkc according to it.

If then it be vaine and jfo/*// to feeke hclpe and comfort from any creature, or from riches, and to thinke that they can make us live more comfortably 3 JHence then confider the finfulnefle of it, and put it into the Catalogue of your other Shmes, that formerly

\. you

*m

How to mortifie CovctoufoeJJi.

you have had fuch thoughts. Everyone is guiltie of this^Wjtnoreor lefle: and this is afinne not fmall, bur of an high nature, it is Idolatry,

In the time of ignorance, Satan drew many men to grofle Idolatry, to worfhip ftocks and ftones, but now he drawes them to another Idolatry, lefle perceptible, and yet as dangerous in Gods fight as the other, who is a Spirit, and can difcerne and pry into \t h Let us therefore examine our hearts, and confider how much wc have trufted the Creatures ^ Let us con-demne our (elves,and re&ifie our judgments to judge of things as they are 5 Lee us not thinkeour (elves happy for them • Let us not thinke our felves blefled in them, but oncly in Chrift, becaufe ic is not in their power to make us happy.

If wee have fo joyed in thefe, or loved them fo, as to love God lefle, it is an adulterous love and joy. Wee have no better rule to judge of adulterous love, than this, when as our love to the Creature, doth let. fen our love to God.

Now, left we be deceived in our loye to the Creature, I will give you thefe Signes, to know whether your love be right to it or no.

Firft, if your affe&ion to the Creature caufe you to withdraw your hearts from God, ler. 17, 5. Cur fed be the man which miketbfiefh his arme, and wbofe heart departed from the Lord. It is afigne wee make flefh our arme, when wee withdraw our hearts from God, we make the Creatures our ayme, when they withdraw us from God, 1 Tim. 5.5. Shee that is a widdow indeed ', truftethinGod, and contteuetb in [applications night and Kk 2 day,I

243

Signes,

How to mortife Covetoufwffe.

3>

4-

Signc,

dayjthis is a Signe that they trial in God, becaufe they pray unto him. Confider what your convcrfation is, whether it be in heaven or ho, Phil. 3.20. Oar cmvtr-JAiion k in Heaven The neglefling and not minding earthly things, in the former Verfe, Ihewcth him nor I to be of an earthly-converfation, the more our hearts | arc drawne from God, the more are they fet and fixed

00 earthly things, * Secondly,confider what earthly choice you make,

when as thefe things come in competition with God, and Spirituall things, what bills of exchange doe you make, doe you make you friends of the unrighteous CMammon, not caring for the things of this world, when they come in competition with a good J conference, or doe you forfake God, and fticke to them?

Thirdly, confider what your obedience is to God, whether his feare be alwayes before your eyes, or whether Riches fet you on worke or no: what mans obedience is, fuch is his truft- ifyecobey God, then yeetruftinhiip,andifyeobey Riches,thenye truftin them, and not in God.

Fourthly, confider what your affections are 5 nothing troubles an holy man,buty/tf0f,the which makes him fteke helpe at Gods hands, and not in thefe. On the contrary, nothing troubles a worldly man, but loffcs and croffes, Sinne troubles him not at all 5

1 by this judge of your love to Riches, whether it be I right or no.

Thus much for the firft generall Do&rine. We come now to the fecond, which is this:

That

How to mortifit Covetoufhejfe.

That Covet oufntffz is to be mortified, That Covet oufnejfe is unlawful!, all know it, the things therefore that will bee ufefull in the handling of this point, willbee to (hew you what Covemfneffe is, and why it is to bee Mortified,

Now to (hew you what it is.

Covetoufneffe may bee defined to bee afinnefull dc-fire of getting, or keeping money, or wealth inordinately.

Firft, it is a finnefull defire, becaufe ic is a luft, as | lufting after pleafure, is called VoluptuoufnefTe: It is alfo inordinate, the principle being amiffe, and like-wife the obje&. The principle is amifle, when wee over-value riches, fet a greater beauty on them than they have, and feeing them with a wrong eye,we luft after them., by reafon that wee over-value them, and thus to over- value them 3 is to luft after them, and to thinke that they can make us happy, is Idolatry. The objecft of it is as bad as the principle, when as the end is either to raife us to a higher condition, or to fare delicioufly every day, or elfe to fpend them in fome luft, as well as to keepe them.

Secondly, it is of keeping or getting money, getting it inordinately, feeking ic by wrong means, or of keeping it, Firft, in not beftowing of it on our fclves as wee ought, there is Tenacitk of this fort imongft: men, Ecdef. 5.15. There is a fore evill under the Sarnie^ namely, Riches kept by tbp owners thereof to their, hurt 7 when as it is comely for a man to catc and drinke, and to \ enjoy the good of all his labours that bet-bath taken under ' the Sunne,all the dayes of his life which God give tb bimjir Kk 3. this

2.

3-I.

ObjeQ. Anfw.

H$\v t0 mortifitCovetottfreflh.

this is his portion^ and thus to rejoyce in his Iabor,is the gift of God, Ecclef$.i%.i9*

Secondly, thou in not giving to others, art too ftrait hand'd,having goods,and feeing others to want.

The laft and chiefe thing in the definition is, inordinately, that is,which is befides the rule. A thing is faid to bee inordinate, when as it is befides the fquare that a man doth, and in doing thus,we doe aroiffe.

Now,tbis affe&ion is faid to be inordinate in thefe fourerefpe&s.

Firft, when wee feeke it by meafure more than we fliould.

Secondly, when wee feeke it by meanes that wee fliould not.

Thirdly 3 when we feeke it for wrong ends.

Fourthly, when we feeke it in a wrong manner. For the firft, wee offend in the meafure, when as wee feeke for more than God gives us j that which God gives every man,thatishis portion hzxc,EccUfc. 18. and he that defireth, and with-holdeth more than his portion,is he that offends in themefure : P/-*.i 1.14.

But how fhall I know Gids Will, and what my portion is i

I anfvver, by the event: See in what cftate and condition God hath fet you 5 See what eftate heehath given you 5 that is your portion, and with it you muft be content, God hath a Soveraignty over us, we I are but his fubj efts, and muft be contented with what he gives us,you are contented wiuh that your fathers or your Prince gives you, therefore you muft receive that which God beftowes on you with all humilitie,

and

fforp to mortifie Covetcufnejft.

H7

and thankefulneffe $ If we bee foundly humbled, wee will confeffe ourselves worthy to bee deftroyed, £zck. $6. 32. wee will conftffe with ]dcobjGen.$z,io. Tbdt me are unworthy the leafl of Gods mercies, that the leaft portion is more than we defcrve.The Prodigall being humbled, was content with the leaft place in his fathers houfe,to be as one of his houfhold fervants, andfo wee ought to bee content with that portion which God hath given us,be it never fo fmail, becaufe it is more than we deferve, and if we defire and fceke for more, this defire is Sinnefull.

Secondly, as wee ought not to feeke wealth, more than is our due: So we ought not to feeke it by unlawful! meanes, not by Ufurie, Gaming, Oppreilion, Fraud, Deceit, or any other unlawful] meanes. I adde this of Gaming, becaufe it is unlawfull, though it bee little corifidered, for it is no meanes that God hath appointed, or San&ified to get money by, becaufe it is neither a gift nor a bargaine ^ I difpute not now whether playing for trifles to put life into the game bee lawful], but of gaming with an intent to get and gaine money or wealth:This I fay is unlawfull means, andfuchas have gotten money by fuch meanes, are bound to make reftitution.

Thirdly ,when thje end of our feeking after money is wrong, then our affe&ion is Sinnefull, as if we feeke it gnely for it fclfe,that we may be rich, or to beftow it on our lufts, and make it our ends, and not for ne-ceffaries onely, and fomuchasfhallferveourturnes, when we feeke thus, we feeke it in exceffc 5 Hec that defires money for a journey, defires no more than

will

How to tnortifie Covetoufnejfe.

j will ferve to dcfraie his cofts,and expences in his jour-I ney$ So if a man dcfires money for any other end, he defires fo much as will ferve for chat purpofe, and no more; So in other things : Hethatisficke,defires fo much Phyficke as will cure him, and no more. So wee ought to defire as much as will ferveour necefli-tiesandnomore. But if wee defire it for our ambition, pleafure, or any other by-refpeft, this defire is Sitoufull and inordinate 5

L idly, it is inordinate, when we feeke in a wrong manner, which confifts in thefe five particulars.

Firft, when we feeke it out of love unto it, and this manner of feeking is fpirituall adulterie,j4w« 4. 4. ; Teeadulterers andadulterejjes^ know ye not that the frtend-I flrip of the world is enmitie wivh God, and whofoever is a friend to the world,is an enemie to God 5 Ifwebee in love with it for its owne beautie, it is Sinnefull^ it is fpirituall adulterie.

Secondly, when as wee feeke it to truft in it, when as wee thinke we dial! bee the fafer by it, and make it our ftrong Tower^ Tet he that trujleth in richesfhallfaH, Prov. 11.28, K^ind therefore if we havefoode andraymem , we Might therewith to he content, 1 Tim. 6$.and not to trufi in uncertaine riches.

Thirdly, when as we be high-minded, and thinke ourfelvcsto bee the better men for it, when as they make us looke bigger then wc did before,as commv-ly thofe that bee rich doe 5 Therefore 1 Tim. 6. 17, Paul bids Timothie charge thofe that are rich in this world, that they be not high-minded.

Fourthly,when as "we feek it to glory in it,as David

• ;v - : _ he

How to mortijre Covttoufnejfe*

hee would number the people to glorie and truftin them j this is finnefull,/^ he thatglorieth/nusigloriein the lord^andnot in them, i Cor. i .31.

When as we feeke it with too much hafte and ea-gernefTe, when all our dayes are forrowes,travcll and griefe, that our hearts take no reft in the night,^-clefo.%$ .When as wee feeke it not flaying Godslea-fure,fuchadefireis inordinate, importunate and fin-full, 1 Tim^^^iOythofe that wiUberich^ that is, fuch as make tootnuch hafte to be rich, fall into temptation, and afnare, and into many foolifh and burtfull lafls which draft men into perdition anddefinition ^ and pierce them through with mart) forroms.

But now you will fay, that riches are the blefling of God, and will demand of me whether we may not defire riches as they are bleflings*

Ianfwer,thatitistruethat they are bleffings, and reward of the feare ofGod,P/w. 22.4. Byhumilitie, and the feare of the Lord, are riches and honour. Therefore it is faid of David that hee died full of riches. ^Abrahams fervants reckoned them as blef-fings, Gw.24.3 5. The Lordhath bleffedmy Matter greatly ^ and be is becomegreat,a fidhe hath given him fiocktsand beards 7 Jilver and gold^ men-fir vants and maid ] fervants , Camels and Affes. ]xceb counts them as bleffings D Gft?.3 2. 10. And Chlift himfelfe faith, that it is more bleflcd to lend than to borrow • to give than to receive \ may wee not then defire them i To anfwere this 3 wee muft know, that there is a two-fold will or defire: Firft, a remiffe will, which is rather an inclination than awill: Secondly, there is a peremptorie will,

L 1 which

*4P

ObjeQ.

Anfwer.

250

2.

Ho pp to mortifie Covetoufnejjc.

which is mature, ripe and peremptoryj with this later will we may not defire them, but with the former we may,iTiw.6.8. If we hAvefoode AndrAymem^ Utusbtt therewith content $ If any man hath a defire to be rich, yet having food *nd raiment^ Let him notfo defire more riches,but that he may be content with it.

Now, there is a double cdntent ; Thefirftis, as when a man is fickc (to expreffe it by a fimilitudej he muft bee content, yet hee may pray for health, and ufemeancstoget it with a Full and perfed will, yet with a depending on Gods Will. So wee being in want, may defire riches and wealth with a full will, fitting in the meane time quietly under Gods hand, and referring and fubmitting ©ur will to his Will. - Secondly, there is a content, wherein having fuflfi-cient for foode and rayment, we fufFer not our wils to goe a&ually beyond the limits which God hath fet J us 1 Therefore God hath promifedoutwatdbleffwg ! as a reward of his Service, *and propoundeth them as fo many arguments and motives to ftirre us up to 1 fcarc him, and wee may defire them as his bleflings, with fuch a defire as this: when as wee fet bounds and. limit* to the Sea of our defircs, which are in themfclves turbulent, and tofubmitthemwholyto Gods Wil. Chrift being to die, had a will to live, yet not a full and refolutewill, but a willfubordinate to Gods Will • Father, if thou wilt, let this cuppajfefrom met) yet not my Will, but thy Will bee done. This Will was but an inclination, and not a will: So wee may ! will riches with a remific will and inclination 3 but not with a full perfedt will, that is, wee may not goe

about

Bm to mortifie CovctoufhcJJi.

about to get them with a full defire and refolution.

But how farre may a man defire wealth, where muft he fet limits to his defires, where muft they bee reftrained *

I anfwer, that hee may defire food and rayment,he may defire that which is neceffarie for nature, without which he cannot live and fubfift: Asa man may defire a fliip to pafle over the Sea from one Countrie to another, becaufe hee cannot pafle over without it 5 fba man may defire food and rayment in the Sea of his life,becaufe without it we cannot finifh that courfe which God hath prefcribed unto us.

Now, there is a three-fold neceflitie:

Firft, there is a neceflitie of expedience^ if a man hatha journey to goe/Tis true,he may goeonfoote, yet he may defire an horfe to ride, becaufe it will bee more expedient for him- foyou may defire with a remifle defire, fo much as is expedient for your vocation and calling.

Secondly ,there is a neceflitie in refpeft of your condition and'place, as men in higher ranke and calling ncede more than men of an inferiour degree, to main-tainetheir place anddignitie. fo they may defire to have more than they, fo as they defire no more than will bee fufficient to maintaine them in that ranke and degree wherein they are placed.

Thirdly, there is a neceflitie of refrefhment 3 and you may defire as much as is needfull for your necef-fary refrefhment, as much as hofpitalitie requires, fo 1 hat you.doe not goe beyond it. And in thefe three refpedts, you may defire God to give you as much

L 1 2 as

251

objell*

Attjrp.

How to mortifit Covetoufnefli.

I.

Reafon,

as (hall be expedient for you,becaufe it is no more than nature requires.

Nowbcfidcs thisdefireof things neceflary, there is a defire of f uperfluity and exceffe . this defire pro-eecdes not from nature, but from luft, becaufe that we dcfire fuch wealth,and toraife our cftates,that we may biftowitomourlufts. The end of this defire, isone-ly tofatisfieour lufts and pleafure, that like rhe rich Glutton, Luk. 16. Wofnight he welLlad, and fare dtltci-oujly every day. Many mens lives are nothing but playing and eating, and eating and playing^and are Jed al-wayes in this Circle.

To defire Wealth to this or any other fuperfluous end, is very finfull, and it muft needs bee fo tor thefe Reafons:

Firft, becaufemans life ftands notin abundance of exceffe. Therefore in Luk. 12.13,14,15. Whenasa certaine man fpake to Ghrift to f peakcto his brother to divide the inheritance^ith him, He faid unto him, CMan 7 who made mee a Judge or a divider over you f and then bad the Company beware of Covetoufm(]e y becauf$ that a mans life conftfleth not in tht abmdanctof the things that heepoffeffeth: That is, though you have neverfo much wealth, yet you (hall not live the longer for if. Your life confifts not in it, nomoredothyourcom-; fort, for they will but pi eafc the fight of your eies 5 thcy Will not make you more happy than you are • Sake not thereforefuperflutty, for your life conjitts notin abundance. He is but a foole that thinkes that thefe things will make him happy, that chefe will make himrich, all that are not rich nuGod,;are poore, and if they

tbmke

How t$ wortife Covetottfiejfe.

thinke themfelves happy and rich in thefe things, they are but Foofes.

Secondly, the defire offuperfluity is finfull,becaufe it proceeds from an evill root 5 but thisdefiresproceeds from an evill root and a bitter, that is, fromluft. It comes not from Gods Spirit, which bids every man to be contented with food and raiment • nor yet from nature, which feekes not fuperfluit!*es$ therefore proceeding from luft, it muft needs be finfull.

Thirdly, what you may not pray for, that you may not-defire nor feeke after; But wee may not pray for faperflaities,Pro.3 0.8. Give me neither poverty nor riches : feed mc with food convenient for me,not with fuper-fluities, 8cc. And in the Lords Prayer we are taught not to pray for fupcrfluities, Give us this day oar duly hread^ that is, as much as isneccfTary for us and no more, therefore we may not defire it. The feeking of more than is neceffary, doth hinder us 5 asaihooe thatistoobigge, is as unfit to travaile as well as one that is too little.

Fourthly, it is dangerous, for it doth choakethe Word> and drowne men in perdition 5 Therefore it is Lsfgdrs prayer, Prov.^o, 8, 9. Gtve me neither poverty norriches, feed mee with food convenient for mee 9 lelt 1 bee full and deny thee, andfay 3 Who is the Lord ? Fulnefle and exceflfc: is alwayes dangerous: Full Tables doe caufe furfets, full cuppes make a ftrongbraine giddy. The ftrongeft Saints have been fhaken with profperity and excefle 5 as David, Ezechiat y Salomon^ they finned by reafon of exceffe in outward things 5 ir is dangerous to be rich. Therefore it is Davitsco\miel\ y PJaL 62.10.

LI 3 . V

2J3

Reaf.2.

How to mortifie Covetoufnejfe.

Objefi.

If riches increafe y fet not your hearts upon them : x^d rich man cannot enter into the Kmgdome of Heaven 5 itiseafier for a Cammed to gee through the eye of a needle, then for him to enter into Heauen. For if a man bee rich, it is a thouland co one but that he trufteth in his riches, and it is impoffible that he who trufteth in his riches 3 {hall enter into Heaven.

Laftly, to defire fuperfluitie muft needs be finfull, becaufethat wee have an exprefTe command to the contrarie 51 Tim.%. if wee have foode and raymentjet m therewith be content -this is the bounds which God hath fet us, we muft not goe beyond ir.

If that it werelawfull for any man to have and to defire abundance, then it were lavvfull for Kings, yet God hath fet limits to them : Bent. 17.17 >HeejhalInot multiply borfes, nor wives to himfelfe y that his heart turne not away . neither JhaU he greatly multiply to himftlfefdver and gold 7 that his heart be not lifted up above his brethren. God hath fet us downe limits and bounds, how farre we fhall goe 5 therefore to patfe beyond them is finfull, but we paffc beyond them when wee defire fuperflui-ties,therefore the defire of fuperfluitie is finfull.

But may not a man tife his Calling, to encreafe his wealth <

I anfwer, that the end of mens Callings, arc not to gather riches^ifmen make this their end,it is a wrong end 5 but the end of our Calling is toferve God and men, the ground hereof is this: Every man is a member of the Common-wxalth 5 every man hathfome gifts or other, which may not lie idle; every man hath fome Talents, and muft ufe them to_his Matters • advantage,

advantage and how can that be,excepc you doc good to men: Every one is afervant toChrift,andmuft doe Gods worke; no man is free, every one is Chrifts fervanr, and muft bee diligent to ferve Chrift, and to doe good to men. He that hath an officc,muft be diligent and attend it; every man muft attend his calling, and be diligent in it.

If riches come in by your callings,that is the wages, not the end of our Callings • for that lookes onely to God, we muft not make gaine the end of our callings: There are many that make gaine their Godlinefle, and the end of their callings 5 Some preach onely for gaine, others ufe other callings onely for gaine 5 but if any man will make gaine the end of his calling, though hee may conceale and hide his end from men, yet let him bee fure that hee fhall anfwer God the fearcher of the heart for it. On the other fide, if a man by diligence in his calling have riches following him, he may take them as a blefling of God beftowed on him, and as a reward for his calling. The diligent hank maketh rich. God will fo reward k, not that we muft eye riches, and make them our end. God makes a man rich, and man makes himfelfe rich. God makes us rich by being diligent in our callings, and ufing them to his Glory and mans good; he doth caft riches on us:man makes himfelfe rich when he makes riches the end of his calling, and doth not expeft them as a reward that comes from God: I expreffe it by Jacob •, Jacob hee ferved Laban faithfully, and God blefled him, fo that he did grow rich, he went not out of his cQmpas and fphere,he tooke the wages that was given,

How to mertifie Covetoufrejfe.

£gf&

Rule i.

given, and becaufe that Gods end was to make him rich, God enriched him by his wages, as a reward of his fervice. The more diligent a man is in his calling, the more finccre and upright, the more doth God blcffe Mm, and increafe his riches: God makes-men richjwhen he gives them riches without forrowes and troubles,when as they come in with eafe,and without expectation and difquiet. Man makes himfelfe rich, when as there is great trouble in-getring,keeping,and enjoying them, when as hee ufeth his calling to get riches,or when as he ufeth unlawfull meanes.The method God u(eth to enrich men is this; Hefirftbids them Seeke the kingdom* of God, and the righteoufhejfc^; thereof, and then all thefe things Jhafi he admwisired unto them as wages: Wee muft looke to our dutie, and let God alone to provide, and pay us our wages.

He that takes a fervanc, bids him onely looke to his dutie, and let him alone to provide him meat, drinke 3 and wages: we are fervants, Gpd is our Matter, let us looke to our dutie, and leave the wages to him*

But whether may not a man takecaretoget wsealtb, is not a man to care for his eltate, to increafe it, and to fettle it *

I anf wer, he may lawfully take care of it, obferving the sight Rules in doing ir, which are thefe:

FirfUie muft notgoe out of his co*npafTc,but walke within his owne pale 3 be muft not ftcp but of hisowne calling into other mini, and in his owne calling he muft not trouble himfelfe with fo muchbufinefTe, as that he cannot attend, or that may hinder him in his private fervice unt<fGod: if he dqe fill himfelfe with

too

How to mtrtific CovMufoejfc

2 57

too much bufineffe in his owne calling, or ftep into o-thcrs callings, this is finfull and inordinate: If a man in his owne calling fill himfelfe with fo much bufineffe, that he cannot attend the things of falvation, that he is fo much tired with them, that he hach no leifure, or fpare time to fearch his owne heart, and to doe the particular duties neceffary to falvation, hcc then fayles in this, and finnes in his Calling.

Secondly, his end muft not be amiffe, hemuftnot ayme at riches 5 Abrah/tm was poore, and fo was Ucoby yet God made them rich and mightie, they were diligent in their callings, and God brought in wealthy God calls not a man to truft in himfelfe, to make riches his ayme and end, to feeke cxceffe, fuperfluitie, and abundance, to live delicioufly,tofatisfie our lufts and pleafurcs,our ayme muft be Gods glory, and the publike good, and then God will call riches upon us as our wages*

Thirdly, let it be a right care,and not an inordinate care, there is an inordinate care which checks the Word, you may know whether your care be fuch an immoderate care or no by thefe three fignes:

Firft,ify011 be troubled in thebufihes you go about, confiding either in defire,feare, or grietc, when as we either defire fuch a blefling exceedingly, or feare that we (hall not have it 3 or grieve much for the loffe of it.

Secondly,when we feare we (hall not bring our en-terprife to paffe, or attaine to that which we defire.

Thirdly, when we are troubled at it if it be not accomplished, and grieve when wee forefee any thing that may prevent it 5 care being aright y fcts head and

M m hand

Rule z,

Rule 3.

Signe 1.

Signet, Signt3.

A

Circ*m t 1.

Bow to mortijic Covttou(mJJe t

hand on workc • but when the affcdions are juft and right, there is no tumuli or turbulcncy in them.

When is a man covetous &

I anfwer, that then a man is a covetous man, when as he hath defires arifing in him, which are contrary to the former rules, and he refifts them not, or elfe refifts them fo weakely and feebly, that hee gets no ground of th*n 5 he fees no reafon why he fhould re-fift them, and therefore gives way unto them. A man is not acovetouiman, nor an ambitious man, which hath covetous and ambitious thoughts, forthefethe jiolicft men have h but he that hath fuch thoughts,and ftrives not at all againft rhem,or elfe ftrives but weakly, he is a covetous and ambitious man. A godly man may have thefe thoughts and defires, but hee ftrives ftrongly againft them,get6 ground of them, and gives them a deaths-waundjbut the covetous man he yeelds unto them $ the godly man hegets the vidory over them.

Now this covetoufnefTe is evill in it felfe \ for firft of all, it is Idolatry and fpirituall Adultery, and then it is an evill and bitter root, having many ftaikes on it 5 he that doth doe any thing to hold correfponden-cy with it, he that doth belong unto it, to him it is the roor of all evill, Luk. 16.lt keepesmen from falvati-oo,. ic choaksthe good feeds fowen in mens hearts. Secondly, it muft be mortified, for the vaniticofthe obj & is not worth the feeking, therefore in Lute 1 6. 9. it is fetdounein a comparison with the true trea-fure,and exprcfled in thele foure circumftancos r

Firft, it is called the M&mmon of unrigbtcoufajft and

xvhktd

How to mortip Covetoufoeffi.

wicked riches • beciufe it makes men wicked, oppofed tofpirituallbleffirigs which are the beft.

Secondly, it is leaft, becaufe k doth leaft good, it preferves us not from evill, ic doth the Soule no good.

Thirdly, it isbut faHe Treafure, it hath but the ftu-dow of the true-it ihines as if it were true s but yet it is but falfe and counterfeit.

Laftly, it is not our owne,tt is another mans $ riches are the goods of others, not our owne 5 Luke 16.12. and 10.41,42.

There are foure attributes given to riches : Firft, they arc many things, and require much labour $ Martha was troubled about many things.

Secondly, theyareunneceffaryj Ont thing isnectf firy. Thirdly, They mS betaken from w* Fourthly,they arc not the beft, and therefore ourdefire after them fliould be mortified.

From hence bee yee exhorted to mortifie this earthly member Covetoufhefle, which is Idolatry ; a finne unto which all men are fubjeft : Young men though they want experience of riches, are notwithstanding fubjedt to this vice • but old men are mod fubjed unto it, though they have leaft caufe and rea-fon fork. PiofcfTours of Religion arc fubjed to it 5 many times it growes up with the Corne, and chokes it, therefore ufe effcftuall meanes to root it out of your hearts.

Firft of all, pray to God not to encline your hearts toCovetoufnefle ^ it isimpoffible for man, but eafie for God to doe it.

M m 2 Se-

259

Circum.

2.

Circum. 3-

Circum.

4-

rfe.

Meanes* 1

2 6o Jdeanes

2

MCAMS

How to mortifie Covctoufneffe.

Secondly, be humbled for finne $ wee are fo covetous and defirous for money, becaufe wee were never humbled for finne fo much as we (hould be, and this is the reafon why many would rather let Chriff goe than their wealth and riches.

Thirdly, ufe them to better purpofe than heretofore yee have done,make friends with them,and find fome better things to fet your hearts upon. Except you have a better Treafure, you will not vilifie and depart with thefe: Labour therefore for true Godli-nefTe with content, which it great gaines^ iTim.6* 6. which heales this malady, and takes away the falfe pretences of gathering* having, and affefting great riches.

F 1 *C 1 &

\

LIVELES LIFE:

O R, sSMans Spiritualldeath in Sinne*

Wbtrein is both learnedly and profit ably handled thefe four e

r The Spirituall Death in Sinne.

rt • jThcDoflrinc of Humiliation. Doctrines >*l MerC y tQ be found in Chrift ^

£ Continuaoce in finne 3 dangerous.

Being thefubftance of fever allSermons upon E p h e s. 2.1,2,3. Andy oh bath he quickenedfwh&veere dead in trefpajfes and fins.

Whereunto is annexed a profitable Sermon at Lincolnes-

Inne, On G £ 7^ XXII. XIV.

Delivered by that IatefaithfulPreadher,

and worthy Infbament of Gods glory, JOHN TRBSTO^ y

D r . in Divinity, Chaplaine inordinary to his Majefly, Matter of Emanuel Colledge in Cambridge t and fome-times Preacher ok Lincolnes-Inne.

The third Edition.

Rom. .7. o.

For I was alive without the Lavp once, but -when the Co'tnman-dement came^finne revived^and I dyed.

LO N D O 2tf: Printed for ^Andrew Crooks, and arc' tebe foldby Daniel Frere, without JHderJgate, 1635.

9

•

The Summe of the chiefe Points

contained in thisTVeatife,

DOCTRINE I.

Hat aR men by mature are dead in trejfajjes andjinnes. page 2. The Do&rine proved Firfljoyreafon.

Secondly,by Scripture, ibid.

Five things to hee cbfervedjvr the

Mnderjiandmg of the Vot?rim.

/. WhAt this deathn.

Two tbi^s alike in Ihemturali andJftritua/i death,

1. PrivAtivnofltJe.

2. SomtUfiglefr. ojthebodj>acarkajje\ of the Joule\a corrupted quality. m P-4

I Deadnwkcswhyftcalled.

\ The feat of this death.

1 1 /. The hnksofhis death : three hinds. p. 5

1, Thediafhojfuilt.

2, The death ofjr ace.

3, The death oftoj•

Hm terrible the taktng away of Gods pnfence it. p. £

A The

The Contents*

III. ibefignesoftbu death are fonrc: 1 1 Privation of Reafon.

A difference between* carnatlandffirituaRknow ledge. p. 8

2. frivation offenfe. p.p

3. Want of motion.

4. Want of beauty And vigour. How mcked men may have moraB vcrtw. p. 1 o

IT. The decrees of this deAth. p.u

' ©'EJECT. I ifaRdead.then preaching in vatne. p 11

I ANSW.i.

* Thereis theltfeof Reafoninhim^ whereby*wan may

1. Seehimfelfedeadl

2. Bring himfelfeto the meanes of life, p. 13

A NSW. 2/ The Word may put life'into hint. #

ANSW.J. A difference betweenethe fpiritnall and cirporaU death*

this againft tkemlljhat voluntary. The Vfes oftbepoint. "7. Not to defer re repentoncel 'how tbe Di veil deceives men in pervading tbevi to put * off their repentance. ' A P* X 4

S4vmg repentance what it is. An example ^Francis Spira. p. 1 6

II. How to efloeme avid men

1. Not to over-value tbem. p. 17

2. Not to make them our compamouu

III. Tofl/rreup to thankefulueffe for being quiekned,

p.18

I he Contents.

4. Hewtoefltemetkemeanes of Grace.

5. To examine our felves whether we have this life in

worno. p.20

Horvtke Divell deceives civitt men. p. 21

Jwofignts 9f quickening :

1. %^i (enable confederation of our ejiate by Nature.

p.2*

2. Anuniver fall change.

An application to examine our felves before wee receive the Sacrament. p. 2 3 Two kinds of Spiritually dead men : Fir/I, Starke dead. Signes thereof: I. Pofitive. r p. 24

1. Acareleffenegietiofgoodneffe.

2. Alyingflillinanyluft. p. 2 5 A living lujl what it u.

3. An Antipathy to God andgoodntffe. p.26 //. Privative.

. j. Privation offpeech. p. 27

2 . Privation of beat. p. 2 8

^ difference betweene thecoldne(fafag$dly man and a wicked. 3. Stiffeneffe. j 4. Privationof fenft.

5. Nofympathizing in the miftries of others, p.30 T«w //Wag* w,y woi* ^ fe fM*/W*r ffe iw/W« 0/'^

Church. P-3 1

i.Thegreatneffe9fthe\udgenKnto»tktm. ^32}

2. Our ability to belpetbem.

For the Church wtmuft

l. Pfay for it, _

•7B

I!

The Contents*

P-33 P-34

P-35 P-3*

fttrvtm.

| Spiritual/.

Our prayers muft bcJ 0/A'*-

\ofnghteoufnejje.

\With humility. 2. Be more zealous. ^.Stirre upothers.

4. Per forme dutm in due time.

5. Per for me duties with continuance. The Divels cunning to deferre men from dow?

g6od duties. p *t

Secondly^Seemingly living mem Signes thereof arc s

1. They dot not grow. p 40

2. They are moved by an outward principle.

3. Thej feeme living butin fomeplaces and com-P* nies + p, 4 i

4- Theyfieakefrom the teeth, notfrom the heart.

Junius converted by a Country mans heartyJferttng

two meants to get life:

1 . To Ubour to fee this death*

2. TogoetoChriJtforltfc.

P'43

* DOCT. II.

T^ilTT mU i^ »<*fi«*fim death to *J£^*M*^*W* tec acbtldof

P44I

&

T

The Contents,.

Three things to keeper from Chrifi :

1. Vnbelecfe. p. 45

2. Negkclofhim* p,^ 3 • VnwlRingneffe to part with other things for

him. Three things to bee fet againfi thefc, to bring m to Chrifi : r • Faith to heleeve he is God.

2. Afieigbi Humiliation to bring m in love with Chrifi.

3. Sound Humiliation to be willing to part with all for Chrifi*

The necessity of a deepe humiliation. Without a found humiliation,

1. We will not come to Chrifi. p, 47

2. We will not flay with him.

Humiliation compared to the foure ground s> Matth.ij. 5. Wee will not doe or fuffer an) thing for him.

p.48. Foure reafins confirming the Dofilrine* • p«4?

The Doctrine of Humiliation mufigoe before Sanffi-ficauon. p. 50

VSE. Tfytto content ourfelves with Morality and Civility $ for except we have more than nature inu* u wee cannot bejaved. ibid*

QVEST. 1. WhereinHrue Humiliation con fifis ;

ANSW. fn three things.

The Concents.

1 i. In fceingour hvzs abound with aclualljinne. -

2. jnconfidtrifig there is nothing goodin hs.

3. Infmitingonr hearts with an apprchenfion of Cods

curfe.

QUEST. II. What kindeifforrow ps required to true Humiliation?

P-53

ANSW. A for row convinc'mgthe judgement, and moving the affections.

QVHST. Hi. How fhaliwe know whether this furrow be true or no ?

P.54

ANSW. Trttt Humiliation differs from other forrow :

1. In the rife.

2. In the continuance.

3. By thefigntsofbrokenneffe of heart. Contrition of heart, p. J 5

1, Healesonrftnnes.

2. CaufcthlovetoChrifi. Signes of out love to Chrifi^are. p. 5 6

1. obedience.

2. Affeftiontowardshim.

3. The high prizing offpiritualtthings. p. 57

4. Contentedneffe with the mcanejl condition.

5. Fcare of of ending God. p. jS Tender neffe of Confctcnce wherein it conftfis.

6. Thefndmgoffweetncffe in the Word of Golf.

17. Meeknejfeofjpint. Burnt*

The Contents,

Humiliation changeth our nature. p ^^

QUEST. IV, Whether this humiliation be in all wen i

A NSW. It mufl be in alitor elfe they will fall away. p. 6 1

The difference of humiliation in one we'lleducatedanda groffe finner.

QUEST. V. What is the leafdegree of humiliation ? p.Si

ANSW. T§ count finne the greateft evilly Chrift the greatejl

gbod. A mans convcrfion confifls in

1. Being foundly humbled.

2. Stedfajlly layingholdof Chrifi.

3. Newneffeof life.

QUEST. VI. How [hall we come to be thus htmbled?

ANSW. The Law theoneiy meanes to humiliation. p. 63

The fair it of bondage what,andwhy required to humiliation, p, 64 How Afflictions and the Law concurre to humiliation.

Five meanes to humiliation.

1 . Ta conjider &nr eflates.

2. To fufferforrow to abide onm.

3. Tofeefmneinits ejfeclr.

4. Tomakethif evils p*efent by faith. Tmtbwgs ought to be prefent before p&:

1. Allfinnespajl.

2. Things future.

P*5

p66 P-.67

p. (58 *.T$

5. Totakeholdcfjhifts. p.6?

Eight fhifi> whereby menibinke to keep effiudgmmts

1. Civil; ty

2. F or mJJ performance ofholy duties. $.69 2. hadnefye of ria$u re.

4. Geds mercy.

5. Thewakir^ct^fciesiceof wmi things, p.70

6. The aeUy o\ 1 h txz t \ r*t*

7. Afalje of tn oh oj ^ht ejUte*. p.71 Thee Cautions thereto.

8. 4# optmofithat jomefljouldbehoiy^ and not

all.

USE. To per [wade m to humble our Jelves*

DOCT. 3.

\ 7 \ jHofoever will come to Chrift-jmay come tnd V V finde mercy. Expltcation of the Doctrine. The grounds oft he DccJrine are theft two : p. 74

1. Otherwife no ground of faith.

2. Eatth a about things that Are.

VSE. To exhort even one that is humbledyandfeeswhat need he/jath ofchriftytocometo/nm to bee quickened.

Every oh would take Chrijt as a Saviour ^ but not as a Lord. p*7#

Chn/t^ives whom he quickneth^a threefoldlife-p.j 7 .

DOCT.!

i he Con tents

DOCTRINE IV.

WHtfoever rvalketh in any courfe of fin, is a dead mankind the chi id of wrath, p. 8 o

The Doctrineprovtdby Scripture. ByReafon. p,8i

REASON i. Hethatwalkethinfinm, ts overcome offwnt.

REAS. 2.

Inhim finm hath the chiefefi command, and God no place. p. 8 2

OBJECT.

An Hypocrite keeps his fin inlandfuffers it not to breake out, and therefore it is not predominant.

ANSW. It is no matter for tint, for Godjudgeth according to the inward heart.

REAS. s.

He is an hypocrite. p. 8 3

God hath refpe<3 to fmall things with fine erity, more than many great things mth hypocrifie.

REAS.IV.

Hee is ready to rtmne into other finnes upon occafion

p. 84. QUEST. What this miking is.. p. 8 5

ANSW.

\

The Contents,

ANSW.

Ri?ht w&lkim is knowne,

1. By the chsyce of the way .

2. By theprogrejfe therein,

3. By the companions and guides 4 By the provision we make*

p.8<5

VSE.

;. For try all, to fee whether we walke in the right way or no. _ P-^7

Two rules to try whether we walke aright:

1. To fee whether it beakno wne [mne*

2, Tofee if tby fivne be continued in* p.88

QVEST. I.

When isfwneaknowm»fmne ? p.8^

ANS\V. Euery mans confeience will trll him what is a knowne finne.

OBJECT. Agodly man may bane afcruple of confeience. p *p o

ANSW.

Three maine differences betweene the occafion of a guilty confcience^andthefcruples of the godly.

I. In the continuing in it.\ the wickeH After knowledge lyeinfwnebut the godly for fake it.

II. In thejubieS matter ± hard doubts be in the godly, againji which they gather foundeft reafoHS\hnt eafee matter to the wicked will corrupt their confetences *

p.91 In

1 he Contents

///. In thereft oftheir aft ions $ a good Cgn(dsnce\ may be troubled about one things and yet tberejfofl the aft ions good \ but an evi/l Confcience growes worfe and worfe in other things.

QVEST, II.

A Car nail man doth many good things^and allows not

himfelfe in anyfinne^nd what doth a godly man do

more? p. 9 2

ANSW.

LA godly man and } a wicked may be [aid both to agree

and differ : u They agreein theway^anddifferin the end of their

tourney* a. They agree and differ in thedijapproving of evill»

Difipprovingofevill two-fold: arifing * 5 Principle in Nature^ ConfaienetI frm *£True fr maple ofrtgeneration. three [tgnes to difimgnifl) letweene a naturall dtjlike

ofevill y md a regenerate. 1. A delight fall ahftaimng fromfinne. 2» A change and rijing of the heart both againjl old finnes^andthedi-ers of them. p P4.

3. A change oft be whole man ».

QVEST. IIL

Godly men often relapfe as well as the wickedtfherefm. how jhall 1 dijhngarfh betweem thefe A N SW. Three ftgnes ofdiftinftion between a godlymAns rehf* I * * f**g

The Contents*

fingandlyinginfinne. n p.py

i. He bath nopurpofe tofinnc.

2, He favouretb not bis finne. p.jtf

3. He fills not into the famefinne^

1. Notfo often06before.

2. After the fame manner. p.97

QUEST-IV. Who is itthatfinnetb not i

ANSW. Allmenfinne: but there is a double difference betweene thefinnes of the godly and the wicktd.

1. In the wicked fomefinne is ever predominant.

2. The wicked commitfinne as a proper mrke.%.9%

QUEST. V. How \(hatl wee diftmguifh betweene tbepurpfes of the godly andthe wicked i

ANSW. Thepurpofes of the wickedarc weake a&dfrwtlejft, bm ofthe godly fir ong andejfeftuafl. p.pp

USE 2. Tofomfort alt tboje that doe not continue infinne. Fcure comforts in aperfeff heart:

1. Contentedneffeto forfakelufl.

2. Ability top-ay er.

3. Ability to beare afflictions*

4. SoundpcacewdLifiwg.

The

The Summe and Contents

oftheSBRMON.

OBSER.V.

#aW83t Batftectd yffets of Ceds frowdtnct 2% jhmldmt k-fcrgctten. P-*

^ Tn>e thwes tbfervMc tn the Text : S i r^theLordwillbefecne. * That be will befeenem the Mount. USE. Tobetpeiwnftdifcouragtments. P'3

r * DOCT.i.

UisGedsuCmimmnerubrmg bit children 19 txtre

mines. The Dotfrwproved by Reafons. RE AS. I.

To make it w afflittion.

REAS. 2.

Beemfetbe Lord might be fought unit*

RE AS. S* BecauCe Godmay be knorvne to be the helper.

RE AS. 4-

Becaufe we might receive it as ttjietvgip

P4

M

The Contents.

REAS. y.

I Becjufe tve may knew the Lord by experience. God is never Jo w&knowne as by experience. p .7 God manifejteth himfelfe ever upon jomegreat change

REAS. 6. Became the Lord might prove and try us. p. 8

VSE.

Not to bee discouraged rvkateuer our cafe be. p.9 Comfortable Examples of Job, Nebuchadnezzar, /^JeweswMordecaycs time 3 agaitrft difco*-ragements. p. ii

DOGT. II.

In the time of Extremities the LordwlH befeene, and not before. P*}3

And that for theje caufet :

REAS. 1. To cxercife the graces efGodby.

REAS. 2.

To give time of Repentance*

P. x 5

REAS. 5.

To let us kne» the vanity of the Creature. p. 1 6 Though God'dtferretillextremity , yet then heemll fur ely come.

USE. To teach us not to make too much haft fir deliverance.

p. 17 Exam-

ThcConcents.

Examples fifth Lordscomminginextremities, p.ip

DOCT. 3.

Godly mens extremities are but trials fentfor their goody andnotpunijbments fent for {heir hurt and mine. p. 21

Trials therforefhouldbe caufe efreioyeingjather than (or rowing*

Weeought to reioyce in tryals ', becaufe the greater the tqa/Iisjhe more wtUbe the good. p. 2 2

The good that comes oftryals, is 3 p f 23

J, T he increase of grace. 2. Tkimreafeej reward.

EX CE LLENT

TREATISE OF THE

SPIRITVALL DEATH

: IN SIN HE.

Andye* hathhequickcned> whomredeadin trejpajfes

andfwnes. Wherein in times pafi ye walked according to the conrjfe

of this world y according to the Prince of thefower of

the ay re, thefpirit that now worhth in the children

ofdi[obedience. Among whomalfo wee all had our conver fatten in times

p4$, tn the lufls ofourflejh) fulfilling the dtfires of

the fiefb\andofthe minde^ and were by nature the I

children ofwrathfven as others .

He fcopc ©f the Apoftle in. the former part of this Chapter, is, to ftirre up the Ephefians to a high j eftimasion of their redemption byChrift : and that hce might tkz better doe this, hee fiieweth them their eftate without Chrift j That they were B children

The Scope of

the .Chapter.

The Spirit mII death inftme,

Three falfe guides among the fybejktju

Dottr.

ThcDoftrine provedfirft byOeafon.'j

Secen<Wy>by Scriftures*

children o f wrath } and dead in fanes andtrefpajjes.-znd that they were dead in finne, hce proveth, Becaufe they walkedinfane: That they walked in &ine,hc proveth, Becaufe they had amongft. them fomo falfe guides,which here he reckons upland declares them to be tfaete three :

Firft:, the World : {Tb'ej talked according to the courfeofthewtyld.)

Secondly,the Devill \ (According to the prince of the power of the ayre.)

Thirdly, the.lulls of theflefli •, (Among whom alfo we had our conversation in timet pa fan the lufls of ottrftejhy&c.)

The firft point that we will ©bferve as naturally ai'ifing out of the words 5 is this 3

That all men by nature are dead in trefpajfes and

fanes . . This point is to be considered of all men, both thofe which are alive, and quickened out of this Lethargic, and thofe which arc yet dead in their trefpaflesand finnes.. That wee are thus dead in , finne, it plainly ^ppeares by this reafon £ All man-kinde- were represented in our firft parent Adam^ ef whofe fall this death of fituie 3 snd ofnature 5 was madeapartofthepuniflimcHt; now he being the roDtofusall, and that being dead/ all the branches muft needs be dead alfo. It is alfo plaine by places of Scripture.- as Uh.^.i^,The dead JhaSheare thevoyceof the Sonne of God\andthey that heart (hall live : fo againe, Ephtfa ,14. Aw&ke thou thatfleepefa and ftand up from t&e dead> and Cbrijl jhall give

thee

The Spiritual! death fafinne.

thee light. Alfo in the Gofpell our Saviour Cfarift •faith. Let the dead goe bury, the dead: that is^ let fuch as are dead in trefpaffes and finnes, goe bury th©fe that are dead through finne. By all which places it plainly appeares,that all men by nature arc dead in finne. This men cpnfideE nor: You would chinkeit a gafhly fight tofee Churches, ftreets,and houfesfprto lye full of deadcorpes : but for to fee places full of men fpiritually dead, which is farre the worfe, is a more gaihly fight; and yet whoamongftusisthere, a!moft,that doth confident?*

In this death in trefpafles and finnes, for our fuller underftanding of it, I will fliew you thefe five things: • .

j. What this death is.

2. The kinds ofthis death.

3- Thefi'gnes of this death.

4." The degrees oft his death ,

5. The ufe to be made of it. Firft, What this death is'.

To knowthiSjWee mufl underftand that as a cor -porall death, fo a fpirituall death hath two things ink:

Firft, As inthenaturall death there is a privation of life when the foule isfeparated from the body 5 foin the fpirituall death thereis a privation of the life of the foule; namely, the extinction of originall righteoufnefle 5 by reafon of which, a man can neither let hand nor foot forward inrthe wayes'of goodneflfe 5 as^fWconfeflfethof him-j B 2 felfe:

%< W^atthU

death is.

Two things., a natural! anda

fpirkual death

TbeSpirttualt death m finve.

\

Dead wotkcs'

fclfc; for as tte feperatioa of the foulc makes the body to dye, fo the extinction of .origkiall righ:c-oufn~0e mikes the Ipulc to dye. \

Secondly, A s in the death of the body there is a linking carkaffe left, when the foule is departed thence, fo iatlje deatlvof the foulc there is a pofi-tive corrupted quality left, called the flcih, whereby a manis prone to d':>s all evill.- And therefore they are called dead w&rkts : Therefore leaving the ^^to^i,\frinciph-of the deprive of CArijlJet us go on unt&ftr-fettiw • nnUyi#g again;the foundation of"repentance {torndead vorkeS)&c,Heb. 6.1. And fo againe in the chapter of-the Srtac Epiftlc,md 1 5 -verier, where ic isfaid, tf#v much ntdrefhaHthe bhodofchrifi^ who though the eternal!fcirit offeredhimjclfe without jp$} to Godypuxgtyour confeiewt^ from dead tvorkes , to ferve the living God. Now itfeeme3 a contradi&ion that they fliouIdbeworkcs,andyct dpad 5 buc yet icis fo, bcciufebefiiesthc privation"of good, there is a pofitive evill, and ftirring quality, wBich is a&ive, and bringcthforch thele evill and dead workes.-.

Now for the cbie-fe feaf of this death i It is chiefly feared in the minde and under/landing, and nor in the will. The Underftanding is fri-\mtimvivem*> & moriens'primarn ; thefirft living, aiulfirftdead .• for alch >ujh th$ will bee corrupted, yet wharfoevens in Ir, is carried through the undemanding, And this death of the understanding is faph a darkeneffe of. judgement, as thereby a man eftectne* not, but diflikes the

wayes

TbcTcftt of this death.

The Spirit uzil death in s [mne<

u-iye'sof God and good;leffe, and reproves the vvjyesof dm: and wickednefie. And m this far | culty of man, the undcrtfaneing, -is this death of j Tifine chiefly feared5 therefore u is hid f i$h % 1.4,5-. j In him wo* light ywd that- light was the life cfrrnn . S 0 alfo, Epbef.%. 1 4. theplace.before mentioned, A~ wake thou thatjhceftft^ andftandupfrom the deadend Chriflfha/lgivethee lights where hee fayes, not ftfe,fcMitiigfat ; for if there be light, Jifewdl cer- j £p ^ y r * tanlyfollow. Soagahe, Acls 2^18. Toepen their I eyes , that they may turnefrom darknejfe to light. One | Would thinkc, that in thefe places it ihould bee) life, and.notlight ; but it isfo put to (hew that the chiefeft leat of th'.s death is in the under- j ftanding. Therefore alfo ic is faid, Be renewed \ inthif:ritofyourmindes^om % ll % 2. And to the j fame purpofe alfo faith lames^ lam.i. ,18-. The word of Truth begat yox: now Truth hath a reference to the undemanding. And thus briefly have I given you atafte what this death is, aadthe place wherein it is feated,

2. Nov$ it followes that we fpeake of the kindes , of this death, which for the better handling, and of thisctativ benefitof youf memories, I will range into thefe three forts :

1. The death of guilt, by which we are boun4 o-tfertoetemall damnation: and foin die fame manner ufually wee fay, aman condemned is a dead man.

2. The death which isoppofed to the life of grace which is the federation of grace.from our ioule J

■ B 1 r-Thel

I be Spiritual! Aeath infinne.

How teniblc the caking a-way of Gods prefenee is.

j. The death which is ©ppofed to the life of joy and comfort, which isathoafondtimesmarc terrible than all deaths, if it were truly, and as it is indeed apprehended.

Which latter death, that yon may the better conceive of, I will open it a little to you.

God joynes with every mans foule, and gives to the moft wicked man feme feeming life ofgrace and fome colourable life of comfort s for clfe they would indure an hell here upon earth.

For the firft; although the wicked have no true grace,yet they have a fhadow of ir, as is raaaifeft in ^heirmorallvertucs. Soforthefccond, for com-forf, they have fome, although no true comfort:-for God is the author of coxnforr, as the Sunne is of light; which all, both goad and bad, doe more or lefle participate of, or ellc they could not fiib-fift: Asmayappearebythe contrary; for, when he doth but once with- draw his comfort from us, it is theterribleft thing in the world : An example of this wee may fee in Chrift 5 when this comfort was with-drawne from him but in fenfe and feeling onely, it made him cry out, CMy Cod^my GW, why hajl tbettferfihen mtt t Matth. a7/4 6. Where Gods prefeace is taken away, there is nothing but hcutour and trembling: and Ihaveknowne fuch, thatinhisabfence, when his prefenee hathbeeae taken away, have hadtheir foules io prefftd with horror, that they have faid. That if at a thoufand yeeres end they might enjoy the comfortable pre-1 fence of God, they would thiake themfelves the J * - hap.

TheSprituali death infinne.

happicft men in the world* The abfencc of this,, made Lutherxo fty 3 That if all thccreatures in heaven arid hell fhould fee to torment him, they could not doe it fo much as the with-drawiag of Gods comfort did.

Alas, poore creatures* now in this world God is not feperated from you, youfeele not the torment* of this death, bat now you enjoy the crcpufcitlum, and day-light of thiscomfort 5 and therefore although it be now fligktly efteemed, and little regarded, yet when that day (hall come that the Lord fhall totally feperate them from his prefence, they (hall by lamentable experience learne how terrible a thhgitis. Thus much for thc-fecondpoint,the kinds of this death,

3. For the fignes of this death.

The fignes of ir may be taken from them of the bjodily death; the fignes oft hat are thefefoure ?

. 1, The undemanding faileth. , "

' 2. There is want of fenle.

3. Want of motion,

4. Thereisadeadnefifeintheface^. Thefe fourethirigs you (hall finde in a fpirituall

death: Firft, as thofe that are corporally dead, want reafon and understanding, fo doe thofethat^ of "»fc». are fpiritually dead • they cannot understand the I things of God, no more then men cam judge of colours in the darke.

I but forne man will objecfl and^jThecarhall man kriowes many things, he hath a generalkioti-oa of the God-head, ■ and can talke of the creation

of

$.The fignes of this death,

Fotire (igns of bodily death.

I. Privation

0fc>ff.

'I he Spiritual! death mfinm,

A difference bctwcenc knowins»fpi-ritual! things, and knowing them in a righc manner

of man, and his redemption by Chrift, hecandif courfe of faiu\repentance,&c.

.There is 'a great difference betweeneknowing Spirimall things, and knowing them after a right manner; a carnall man knowcth them, but not in a right manner, notinaf^irituall manner. And hence 15 that of the Apoftle, 'Ttt.\.i6.TheyprQfefle that they know Ged^bm mworkes they deny him^ being abo. min^hU^rii,di{obtdtent^ndunto every goodmrke reprobate : The word which there is tranflarcd repro-bate$ is*^*^ fignify ing,tinab/e ieiudge. Indeed in the generall they may understand and like . the thingsthat are of God, but come to particular cir-cumftances, that croflfeth them $ they, as a Divine f ayes of tfcem, love veritatem lucenum^nonrtdAr-guentem > they wholly diflike particulars, becaufe they bring them to hie et nuncio particulars. In the abf iradi they love holinefle, but not as it is appl ted to particulars, as it convinces them of their particular finnes. Hence it is that godly men are moft hated of them that come neareft to them kiflievv, becaufe they bring light home to them, anddilco-vertlKirjcerrimaproximerum odidyihcir inward and bofome hatred of their neighbours : It is as much as ifone&ould bring a Torch toonethatis a doing fomeqnlawfull thing, fomedecdof darknefle, he would wifh him further oif:* their lives fliine as lights, and therefore giving good examples by a Alining and godly converfation, which is contrary to the life of the ungodly and hypocriticall ones, they cannot chufe but Late them.- and as all wicked

The Spritu&Udeath in (inne.

ked men hate them, fo efpccially thofe that are nigheft unto them in (hew; becaufe that their life doth not onely (tune unto them, and lay open their vildncfTe, buc 4 fcorch themalfo ; and therefore they beiag occupied about the workes of darkened, wifli them as farre off as they can : S© that hence we fee, with an approving judgement, not any fave thofe which are quickned, can imderftand fpirituall things.

2. The (kcend thing wherein a natural! death cenfiftcthj was in a privation of fenfe ; lb alfo is it in-the Spirituali death- for their hearts are ftrong and cannot bee moved 5 although I deny not but fometime they may have a little griping of conference, and fenfe of Gods judgement, which naturally arifeth from confeience • but they never have any reall and true feeling of it.

3. In a naturall death they are without motion 5 fo likewife it is in the Spiritual! death 5 for the wicked can no more, move themfelvcs unto any geodworke, than a dead man can move himfelfe outofhis^rave

4. In a naturall death there is a want of vigo-roufnefle and beauty, as well in the face as in all cither parts of the body s fo alfo there isintheSpi-ritual death the lu fie of that vigorous beauty which followes the life of grace ; cheymaybcefeeneto have deatk in the face ; if a living man beholds them, hee knowes how to difcerne it .• although I deny not but that thef may have hypocritical! painted vertues, which may t© weake eyes for a

C great

a Privation offenfe.

? Want of motion.

s Want of beauty and vigour.

I he Spiritmil death inftnne K

j great while feeme true ones : as men may have

ObU%.

How wicked

menmayhave

mbrahenucs

4 The degrees of this death

The death of

painted faces that have bcene taken for living ones, -iut they are Rot true graces, fuchas proceed from the hfe of grace indeed.

I but fome may here obied and fay, have not fome men many excellent morall venues, fuch as evea the godly themfelves have not ?

Indeed it istrue that they havc,and thefeareGods gifts alfo, but yet they are but as chaines of gold a-bout a dead mans neck,or as pearls in a fwiaesfnont: There may be many good things m thcm,but they make them not good men; for as the evi 11 anions of good men redound not to their perfons to make them cvill, fo thefegaad actions in evill men, redound not to their perfons to make them good ; they may have good in them, but are not good, And thus much for this third point, the fignes of this death*

4. To come to the degrees of this death: Firft, for the death of guik, that hath degrees; fome men are more bound over than others, as the l Heathen men that were guided onelyby the light ' of nature, they indeed were guilty; but the Jewes which had a more perfe<3 knowledge, they were more guilty than they : and now we that live under thetropickc ofthe Gofpell, and have Sermon upon Sermon, line upon line, and everyday arein-(trucled, are more guilty than the Jewes : and a-moagft us,they that have mod meanes, and profit leaflyire moft guilty of all; and therefore are moft bound over unto this death.

Second-

The Spiritual/death infinne.

Ii

the life of £ia;e.

Three degree sof this death Thefirft.

Secondly, for the death that is oppo&e to the 'ThciUaA life of grace and fan&ification, that alio admits de-' gtccs:

i. For the firft parr,the privation of life, indeed there is no degree 3 but all that are dead, in regard of the privation and abfence of original! rightc-oulae(Te,are all dead alike.

2. Btitforthefecond,towit, the pofitive corrupt quality, which iscalkd theflcfh^ that admits degrees : for one may be mad and drunke beth a-like, but the ona may have fomc fparkes of reafon more then the othgr. The degrees therefore of this death,are thefe three that follow :

1. When men doe oppofe and let themfelves againftahalylifc, althoughit beclofely and covertly under other names, for againftthem diredly the Divell will not fpeake, becaufchee knoweth it will not be regarded 5 but he fpeakes.againft them under names of reproach, which hee himfelfe hath invented.Thefe men are one ef the bottome ftaires of the chamber of death; and therefore it is al-moft impoffiblc they iliould ever rife, but muft needs remainein a pittifull cafe, although it may be they thinke farre ©therwife.

2. When men are given up to voluptuoufnefle, and fenfuality s as iWfpeaketh of the wanton widow, iTim^.6 thatbecaufe fliee lived in volup-tuoufneffe, flic was dead whileJhee lived: Evenio, the more a man is funke into voluptuous courfes., the more he is dead, and as it were buried in his sorruptions, fo that hee is altogether uaable to

C 2 ftirrc

Thcfecono\

The Sptrituail death in finue*

Thci.hird.

ftirreoutof them j itis a very difficult thing to leave them; as in the finnes ot uncleanncfle.

3. When we are iadiffereat, and care not how i things goe5 and this is when a man is addicted un-i to the death o£civill men^ which is a degree nearer to life, yfcfis truly andHndeed no better than a death: fuch as have much reftraining grace, theft* are nearer the gate of heaven then orhers, yet they are as truly fhut out as they that are furtheft off 5 it is no matter how neere they arc te heaven, fincc they are all out of heaven alike ; they fhall be fure if never any more quickened, to goe ta hell as well as others.

Thirdly, The death that is oppofed to the life of ^fof^Sfe ; )°y an ^ comfort, that hath alfo degrees : God fometimes with-drawes his comfort from fome more than others, andfo fuffers fome ttt have lefTc horror than others: Thus L have briefly explained this death, in which all men naturally are. I will nowanfweran objection of BtlUrmine a-gainft that which hath beene (aid, and fo come to ; !the fifth thing.

Some there be that lay, If all men are dead in finne, as you fay they are, theato what end isall our Preaching, and your hearing ? for the dead are without life, and cannot be moved with any of thefe things,and therefore they are all in vaine.

To this I anfwer ^ firft,that although every man by nature be dead unto grace, yet hee hath the life of rcafoniahim, whereby hecis able to perceive

ife ofioy.

Obiett.

/Infrv.X

two things:

1. Tc

The Spiritual/ death in(inne %

*?

A difference becvveenc the fpj-ricuall and corporail death.

i. Tq fee that they are dead, and wirhout this life of grace, theirconfeience telling-them fo.

2. By the fight and feeling of tlieir death, they are able to bring themfelves to themeanesof lifc, as to the Word and Sacraments.

Secondly, Ianfwer jtfa&t though all men be dead 3 , yet there is an end and effe<ft of our fpeaking, and |* ^ their hearing: for the Word that we fpeake may put life into them, as the word that Chrift/pake unto Lazarus,was able to raifehimy^w* the dead.

Thirdly 3 . Wee muft know that there is a great difference betweene this fpirituall death, and the corporail death ; for this death confiftcth in. the underftanding and will, and is a free willing death ; init they freely fiye g©od,and embrace e-vill; they freely choofe the wayes of death, and thereforearefaidtobe^^^rf; as 5 fuppofe a man is refolved to commit murder, or treafon, and a friend come.to him, and perfwadehim from it, and cannot prevaile, that manraaybe (aid to bee dead, becaufe he will doe that that will coft him his life: Even fo we may affirme, that that man is dead already, becaufe heewill doe that that will bring death after the doing of it.

5. Now for the fift thing, the ufes of this point, That allmen by naturcare dtadinfinne*

Thefirft Ufe then that wee may make of this point,is, If aril men are dead in finne, then let us be J exhorted net to deferre ourrepentance,faying,wee I will repent afterward. This is a fault ufuall a-, mongft young men, and fuchas pre fume of their I / C 1 ftrength I

of this point.

rfs.

Not to defer repentance.

»4

I be Spiritual! death mfinne.

Howthecevi! decerns njctl

ii perfwcding tticmtopuc off their res peruana.

Savingrepcn-lance wl.ac his*

ftrength and ability of nature to live a great while, c Key find nature ftrong in them, and therefore put otf repentance till they be ficke,and age bring them co thinke of death .• but let fuch cdnfider that they are dead already, and repentance is a-puttiag of a new life into them: Boft thou chinkeitjsin thy power to create a new life in thee when thou an dead ? Surely, no more is it in thy power t® repent when thou wouideft. Hereby the dcviil entrappeth many, in putting thisconcck into them, that they may repent when they wilj. and this hce bring-eh them unto, by making them to miftake rcpen-tanee, in conceiving of it to be nothing dfc but a forrow for finne paft, and a purpofe to live well af-terward,and leave all finne : he never tels them,nor they never thinke that it is the creation of a new life in them j for then they would fay more : but they are deceived, this is not to rcpenr, for thou mayeft doeallthis, and yet when thou haft dune, be damned. But fuch repentance as will ikve thy foule, is a forrow for thy finne that is paft, and a purpofe for the time to come to endevour to leave all finne, arifing outof a love to God: forall repentance arifeth either out of a love of God, or elfe from felfe-love : if it be out of a love of God,thou wilt prefently give thy ielfe antohis fervice, and forfakethy finae: ifit be not out of love to Ged, but out of felfe-love, that thou purpofeft tofor-fakethyfoine, then itis not true repentance, but falfc,and rifeth fromby-refpetfs. Repentance is hard to be had, it is not in thine owne power $ except

JheSmituall death infirme.

n

cept God breathe a new life into thee, thou canft not repentsthou-artasthc redclodot earth before God,ef which he made Adam ; it had no li r e, vn-till he breathed i&to it: fo while the Spirit breatheth inus>weearedead. A Beaftmay defire his ownc life, fomayamanhisownefalvation, butheccan doe nothing without the Spirit blowes. When then the Spirit blowes,why wilt thou be fo foolifh as to deferre thy repentance unto another time I If amaauponpaineof death were within twen- simile* ty dayes to be beyoad the Seas, if the wind fhould blow well for his purpofe the firft, fecond, or third day, would hee beefo foolifhasto neglect it v and deferre his journey, and fay, it may bee it will blow againe tenne'dayes hence, and then I willgoe,- No, hee will not be fo fooUfh, for hee knowes the windblorveth where andwhtnitliUeth\ and therefore hee will take it when it blowes, left it blow there no more* In thefe earthly things men are not fofoohfh, why therefore are they fo ignorant in this point of fpirituall wifdome ? L^t eve-( ry one of us then hereby be perfwaded to learne jwifedome. when the Spirit bioweth, neglect it not: certaine it is,that except it doth blow in thy heartjthott art damned ; therefore when it doth blow,fappofeitbeat 17.or iS-*yecresofage, neglect it not, omit it not, neither deferre it, it may be it will never blow againe.and thoucanft not make it blow whfcn thou wouldeft,for it is free.

Th:re are n®ne which live under the Gofpell, butatfometimcor other have had feme Malts of

the

rT

^^™

15

A n example

The Spiritual! death mfinne.

Vfei. How to e-

Accbic civil! men.

A the Spirit, but in fouae k vanifheihas bubbles in the water.- but let us take heed of that, and un-lefle we could have them againe when we would, let us not let them paffc : when thou haft but the leaftiparke, letitnotgoe out, leave it not till it is become a-'flamoto punfiethy heart.

Francis Spira negie&tHg thefe comfortable blafis, at the lafhviLhcd that hee might have had but one drop of that comfort w;hieh once hee de-fpifed ; and fo till hislaft breath, cryedout, I am damned, Goe not therefore ftiii on in thy finnes, falfly pcrfwadingtbyfclfc, faying, thou (halt bee faved: Remember what God threatHeth ufito fuchmen, Deut.2p.* 19. He that bearing the wordsof this cttrfe, Jhaff blejfe himftlfe^ fcyir>g 7 I Jha/I have puce though 1 follow mj fiwes 5 the Lord mil not bee mercifnllio that man. Sit downc therefore but one halfe houre, and confider with thy fclfe, that thou art but a dead man, and that thou canft not quic-kenthy felfe, but it is God onely that is able to quicken thee, and he quickeneth whom hee will 5 andthofe whom he quickeneth are but very few, as the gleaning after the harveft, or the grapes after the vintage, and thou knoweft not whether th©u art in that fmall number : Confider, I fay, but this wkh thy felfe, and furely this will makethee never to give thy felfe reft, untill thou findefl: life in thee, and never bee quiet untill thou art furethou art quickened.

Another Vfe which wee will make of this point, is, Ifnaturallyalimcnare dead in trefpafles

and

m

The Spiritual!death infinm.

*7

and fumes, this (hould teach us how to efteemeof civill men,and fuch like 5 wee Chould eftccme of fuch mea as of dead men: and therefore,

'I. We ftould not overvalue them.

2. We fhould not make them our companions. Firft, We fliould not overvalue them.

For their beanty, they have none that is true beauty : what beauty have dead men im them * they are dead, let us not regard their feeming beauty. Efteeme thepooreSaints^ for they, though, never (o tncaoc,are better thanthofe, though never fo brave. Grant your civiil men bee as Lions, (then which no irrationallcreature is better,) and that your Saints arc but as dogges ('then which no, creature is worfer J yet a living dogge is better thaaa dead Lion. It's a figne of anew life to c-Itecme no carnall excellencie.- fo faith Paul,z Cot. 5.16,17. Wherefore henceforth know wee no man after the flifh 5 yea y though wee have knowne §hrijl after thejtcjh t ,yet now henceforth know we hitenomore. Therefore if any man he in Chrift^ he is a wfcxreature 5 old things are fajl away ; heboid aS things are become new: hee, that is a new creature, will not regard thefe things, but they will be dead in his account, They account usbtit dead men, therefore let us account them lo alio.

Secondly, Make them not your companions.

Wee may, and ought to love them with the love of pitty, but not with the love of delight and complacency: if thou love them, and delight in them, it is a figne thou art dead alfo 5 yet in

D this

)8

The Spmtualldeath in finne.

Simile*

Simile*

this we are to blame, that wee doe not more pitty thetn^andfeeke their falvation, but wee. muft not delight in thern* and make them our familiar acquaintance, for wee can never thrive in grace till wee leave them ; for although they bee dead, yet they have a leaven which will infect thec,although thouperceiveftit not. Wee ufeto fay, wee will rmke ufe to our felves of the good in them, but let the hurt goe.* butweecanaotdaefo ; for wee are infenfibly hurt, whenwetkinkewearefurtheft | from it: Eyeu as a naan is tanned when he is wor-| kingmtheSunne, and hee never perceives it. fo \ doth their company infedus iafenfibiy,. when we thinke leafl of it.- It's therefore but a folly-1© pur-pofeto ferve God, and not to breake off their company; yea, it is a plaine contradiction. Every man is, compared to a coale, he is cither living or dead; if he be; a living coale, he will kindlehim that is next him ; but if hee be a dead coale, hee then willblackeandfully thee : Evcnfoitis with dompany, ,if it be good and zealous, it will kindle our afFedtisns ; but if bad, it will bee fure to infect us: therefore from fuch company thou muft either gaine good ©r harme j but for good, cer-raine it is that thou canft receive nene, and therefore thou muft receive harme: // thou walke with the xvifejhonfidt he wore wife 5 ifmththtfoolty thou (hah lenrnefefly^ fro. 13.20.

The third Vic we will make of this point, is

this, Seeing that by nature all of us aro children of

uckned, Wrath yandde&din trejpaflts wdCmnes.} Thisfhould

fiirre

Vfe*

Toftirrcup to thankful-ncflc forces

TheSfirituadldeathin (inne*

19

ftirreup thofe that arc quickened, to be thanfcefall to God therefore. Above ali 3 wee ever labour to be moft thankcfull to him that hath faved our lives \ and this God hath done for us, let us therefore itirre up our&Ivestothankfulneffe, p^/ 3 as we may read, #0^.7.2452 5. joynes thefe two together, his deliverance, and his thankfulnefle; 0 wretihed man that lam\ Who (hall deliver me from this fady ef death «? I thankc God ^through [effts Chrifi our led. Iconfeflethc world efteemes not this 3 but if they haveriches, therein they rejoyce; and fo like the dunghill Cocke, or unsyifull Lapidaries, preferre vaine things before this precious Jewell • but they that have once found the fweet-1 nefl'cofir, willnotlofeitfora world: for if wee) have but this, what though wee lofe wife, children, goods, credit, and good name ? they are all too light being layd in the ballanee with this, Doe yce every one therefore confider who it was that gave thee this, andtohimyeeldallthankfulnefle. Let us love much, beca&fe as much is forgiven, fo much is given to us : Paul was much ftirrcd up with this confutation, thinking thatheeaould never doe enough for Chr ift, who had done fo much for him * as appeares in many places of his E-piftles.

The fourth Vfe we will make ©f this peinr, is^ If we are all dead intrefpaffes and finnes 3 then this teacheth us how we lhould efteerae of the meanes of grace : if wee are dead, then it niuft bee an Omnipotent power which muft quicken us. All

D 2 the

How to c-ftccmc of the meanes of," grace.

The Spiritual! death mftnne<

To examine our leives whether wee have life in-us

Simile*

theraeanes, as the Word preached, the receiving theSacraments,&c, arc but dead letters, they are but as pennes without inke, God mutt put inkte into them if ever they be effe&aall: and therefore as wet muft sot give too little to the meanes, fo wee tnuft not give too much, nor reft in them. Whea wecometoheare the Word preached^ it is not the hearing of the Minifter, but Cbrift in Ac Word preached, which makes us live. It is good to heare the Mifcifter, but except weheare another voyce fpeaking to the heart, as his doth to the eare, we (hall never be the better: it is Chrifts voyce in the Word which doth quicken and put life in our foules. But here let mee warne you to take heed of breaking the Conduit-pipe from the Fountaine - if thou hearefl: and profiteft not, know that it is bec&ufeChriftipeakcthnot totheeares of the heart, as well as the Miniftertoour out-! wardeares.,

The fifth and laft Ufe wee willoiakeof this peint (hall be, If that naturally all men are dead I in finne, this fliauld teach us to try ©ur felves,and fee whether wee arc dead otalive. Confider the jflionncfle and uncertainty of thy life here : Mans jlife is like an houre-glafle ; if it runnes his com fe it is bur an houre, and it may be broken before it is run outiye have but a fliort while to live here,accor-ding to the courie of Nature, and yet perhaps that coutfcrHaynoc runne out too, it maybeebrokea off before we are aware \ and then for ever, either in hearea or hell, wee muftabide hereafter.-

Oh

The S pmtuall death mfinne.

21

Oh then never be quiietuntill you fee whether you (hall goe to ercrnall, bliffe, or cverlafting woe. Here the Diveh tricke is to put it into mens heads chat acivilllife will ferve the turne: butheedea-leth with them, asthofc that take gold from infants, and give them counters and rattles : and thus he would kcepe them fromthis cenfideratien, per-fwading them of the latitude of religion, and tel-lling them that they are well enough, feeing they [are troubled for fome finnes, and docforae duties \ i perhaps, in private , but this you may doe, and yet bedeadftill. If he cannot prevaiie this way, then he will labour to hinder them by drawing then* on ina voluptuous courfe of life, or with worldly! cares,andfodraweththcm from theaifelves, and fo mikes them never to confider what they are doing, nor whither they are going .• and therefore is itthatinthcGofpcllof Saint Luke, chap^ 16. the prodigall Son is faid to come home ts timjelfe^ when heoncebeganne to confider his eftatc .-Although their confeience tell them all is wrong, yet theta-brctsof lufts and pleafures mate fuch a deane where thsy are,thatthey heare it not, and fo never confider: nay, if that Chrifthimfelfe again*, or the Sonnes of Thunder fnould fpeake, yet except Gods Spirit fl-iould inwardly worke, it would not make men ferioufly to confider their eftates .• It is the hardeft thing in the world to make men fcn& bleof life and death. Let us therefore bee mo-1 ved in particular to confider whether we are dead or alive,

D x If

How tbe dc-

vill deceives civillmen.

The Spiritual! death mfinne*

o.ji quickning I

"2,

Ifthou arc quickened, thou ftnlt finde,one time r>v 0 figncsof J or 0 thcr,thcfe two things in thee •

Hrfl^Thouoncehadftadcepe and fenfiblccon-Gderatisn oi thine eltate by nature , thou wert deeply affected with it, fo that thou faweft what need thou -.hadft of Chrift: till thou haft had this confideration, thou arc a dead man I know God can lave thee without this, hce could come without the terrible voycc D as Chrift could havecome without John Baptijt before him, but hee will nor, neither ever doth,bccaufe it is impoffible for a man highly to eftecrne of Chrift till hce is thus humbled ; for hee never will prefcrre him in particular adiions, and take him with allcrofifesand lof-fes, till hee fully fee what need hee hath of him, which he cannot untill he is ihus humbled. #

Secondly, Confider if thou wert ever changed from what thou formerly wert s neither is it a flight chaage that will fervc, but it muft bee both conftant aad gcncrall; it muft not be for a month, orayeare D but daily and continually. It muft bee fucha change that all where thouhveft may fee it y thou muft become a newfoule in another body: Thy change muft be fo great that thou mayft fay, Ege nenfum ego, I am not my felfe, I am quite another mac .• There muft b^e as great a change inthee, as there is in a whi:e cloth when itisdyed blacke. Such a change was in Pauljac was-conver-tedfrom aperfecutortoaPreacher.- Sothoumuft of a Lion be made a Lambe : there muft as much difference be ia us,as is betweene winter & fumrner.

And

The Spiritual! death in(inne %

*5

And now feeing the time ofthc Sacrament is at <*h app/icati

handj let us all examine our felvcs .• wee rauft not make excufes to keepe from the Sacrament, but as all, y^ehtm. 9 . were tocome to the Paffeover, elfe they were to be cut off' from their people, except: they could (hew fom« good caufe ; fo I know no reafon why it fhould not be fo fhll for the Sacrament. But againe, on the other fide, if wee doe come,andare dead men, wee come unworthily y and eat anddrinke ourowne damnation in notdecerning the \ bod)of"Chrtft,i Cor .11.29. which wee doc when 1 we. doe not fufficiently eftceme it, and conceive net what right we have to it, which was the C*rin-thiansfmnt; for they knew well enough that that did rcprefent his body. Let us therefore take heed we come preparedly^ for as G$d ftrookefs*^ j for touching the Arke with polluted hands, and ^adab and Ahihn for offering of ftrange fire, foif thou come unpreparedly to the Sacrament, he will. ftriketh.ee.

But to returnetothe point which was even now handled, That all men are dead in trefpaffes and. finnes, becaufe it is a point which coacerncs all forts of men,. wee will a little further confider it, and in the next glace fpeake of the nature of dead men.

Dead men arc either,

i* Such as are ftarke dead in firine, and doe make nofliew at all of life ; as areall open prophane, and notoriously wick ed men.

2. Such as aredcadindeed, and in truth,but yet

make

ontcrexamm ourfelvesbe-fi re wee re* ccive the Sacrament.

The nature ot deaduoeiu

Twokin^s of fpiliiually dead men.

The Spirituall heath infinne.

'fnrft,ftartce 4e.idneflc,

Three pofitive Ggneiofdead men.

A carcleffe peeled of gosincflfe.

makcafhew of life, outwardly feeme to have it i like the Angels, that have appeared many times in afTumed bodies, but yet have none of their owne that is true and fubftan. tiall; and thefe are chiefly diffembling hypocrites, or men rcieerely civill. FirftjThisftarkedeadaefle, without any fhew at all of life, ©f which fort wee have every where' too too many; coafifts chiefly,

i. In the privation of life. 2. In an a&i ve pofitive principle. Now there are certaine fignes arifing from both thefe^ and they are

i, Pofitive.' 2. Privative. r. The Pofitive fignes of a dead man,arc thefe three .•

Firft, All thofe which live any life, whatfoe-veritbe,feekefuch things as are agreeable toprc-fervc that life, and hate the contrary : as a man that liveth a naturall life, looketh for food, ray-rneat,&c. loin the life ef grace, there is anapt-nefie to cleave untogoodneffe,' and unto Chrift, as iron doth to the Loadftone • So a maa that lives the life of grace,his delight is inpraying, hearing, reading,&c. but his Iufts, they arc Agritudtncs ani-™<e, the foules fickacflcs ; they arcaslhorncs to his fides, and fmoke t© his eyes, and he is never well or at quiet, wacill they are removed and gone: but a wicked man,one that is dead in finnc, hee is ficke f of goodneffe (asthe other is of wfckednefle) and I wearv

The Spiritual/death m (tnm.

25

weary of its he is too fixait- Liccd in ir 3 and there fore cannot brooke it. A godly man harh-an in-wardapmefle and inclination to ferve God, as fire naturally inclines to goe upward : indeed he may foaictimcscontrafl impurity, and have forne corruptions, yet they are but as mudin a cleere and living foustaine^they arefoone wafhed away; but wicked men are like ditches which are full of muddeat thsir beft, and there it lyes and continues.

Secondly, another pofitivefigne of this dead-nefTe,is, When a man lyes in any living luft, or knowncfinne: for as a mortall difeafe and life cannot ftand togctheF,n©more can a living kft and the life @f grace. That is a living luft, when al-thoirgh fometimes hee may have fits of refitting^ yet he alwayes gives over, and dill yeelds to that luft, laying, It is their nature , and they cannot choofebut commit it, they know nothbwto re-fiftit j whea as if there was (eme prefent Judgement threatned thee, upon the commiffion of it, j then thou couldeft forbeare: This I call a living luft, and although it be but one, yet if other lute tempted thee as much as that, tho« wouldeft commit them alfo: if thou forfakeft ether finnes, be-caufe they are finaes, why forfakeft th£u not this alfo I Galj$Vt4fi Thii that are Chrifis^ have crucified tbcficjh y with the affections and lufts. There is in overy man a body of luft % < if any member of that body be unmortified, he is yet a dead man. iTim. 5. 6. Sbet which livtth in flea fur ejs dead while Jim is

E alive .

Alyingfiillin anyiuii,

A living h&i

Tbe Spiritual! death infinite.

An antipathy toGsd and godlincflc.

i dtvt. Some may keepe themfelves cleanc from fame finnes, but that will not ferve- f 0r if ST live in any knowne finne, they are dead

Thirdly, atbird pofitivengneis, When amen hatha fecret antipathy againfi God andgodiS Some beafts naturally hate W colou r Q Tome men out of a naturall inclination, canno, adore goodncflfe it felfe, though theyYreS fomecaufe. I call it an antipathy" when T™ We rifeth againfta tfefngXd he W Tu not wherefore: fo they hate goodne^ "° h

thonghthey pretend fomc caufe for tnichXv hatett. They diftaft holinefle of life a „jc y

|R holy and pure convention, onely becauK 1J doc not conformed fom e pretend \ 2 f Y

hke the prefcflbrs of aa . h oly life becaufe of f

hypocrifetheyhavefoundinthcra asfin,^ C notftoodtpfir, why doe y A difcfe

that you are furearenohypocrites > Tbi. definetheholyman they tee bi 2? 7 1 **

we know thereafon well enough St b r C they live a contrary lift t«S 'and £ f^

fircand water my agree in remhTe de/r^ S not in mteRfe: fo thefe men nn exT ' but W M.ffcremiy Ly'ZTi ^"^"" ,i *

The Spiritual! death infant*

*7

notendurethem, NowtheApoftlefayesexpref-ly-, I /0A.3.14. By this we know we are translatedfrom death to life 5 becaafe we love the brethren •• hee that h -vcth not his brother, abide!h in death. So that it is an infallible figne of deadnefife not to love the brethren 1 if thou hateft the Saints; nay, if thou lo-veft them not; nay, if thou ioveft them not according to the meafure of grace that is in them, and H thou art n@t grieved for any of their finnes, by whick they may caufefcandatl, or bee difgraced 3j thou art yet a dead man. And fb much for the po-fitivefignes.

2 • The Privative fignes of dcadneflc follow, which arethefefive:

Tha firft prlvitive figne of deadnefle, is want of fpeeah : He that is dead, is fpeechleffe, and breath-lefle^ fo he that ^ead in finae, in allholy things is fpeechleffe 5 Out of the abundance of the heart the mouth#eaketh, faith Chrift in the Gofydl^Mattk 12.14. When the mouth is fpeechleffe, the heart is empty. Some that are dead in trefpaffes and finnes fnay fpeake well foraetimes, but there is no living man but doth fpeakewell. Efa.\9*i%*Tho[e. that be long to Canaan jvik f fpeake in the language of Canaan: Their language will ifoew whether they are Galileans or not: every man delights in operations agreeable to their habits. Here you may learne to judge of your felves,by your words 5 net by fome words that are fpoken by fits, but by thy ufuall and cuftomary fpeech, that is a figne of that that is in you.The godly .fometimes cannot fpeake

E *•- _____ godlily

Five Privitive frgnciOfdcad men.

I Privation of fjpeech.

The Spiritual!death m (inne.

Privatk.Il of

hear.

Ohicft*

iAn r w+

Stiffcaefit.

godlily and helily 5 as a Fountaine fometimes is fbpped ap, fo that it cannot fend forth pure ftrcames, yet take away the rubbiJh that flopped it, and then it will runnc cleare againc ; even fo it is with the godly > and therefore confider your ordinary fpecches, if they be not holy and good,, it is a figne that you are a .dead man,

The fecond Privitive figne is Coldnefle 5 when amanisdeadj.hegrowescold 9 fo is it with men dead in finnc 5 they may pray,but it is coldly s and fo in all other holy duties they are very cold.

Butfomc man will-be ready to objeft and fay, 1 You tell us of coldncffe, but for any thing I can fee, there is as much 'coldnefle in thebeft mens for your godlieftmen are feipeiimes coldm their prayers.

It is true ; but there is*his deference betweene the coldneffe of a godly man,^md a dead man: If therneane^beufeAtoa godly man, it doth briag life to him againev if he be rubbed and chafed with admonitions, mhtihthzaqitaviu-o? the Word, he will recover his heat, becaufethe inward principle of heat ftill remaines within him. Bui to a wicked man ufe never fo many reproofes, or admonitions, hee will ftill remaine cold; Let this therefore be a certaine triall, if after all admonitions you ftill remaine cqld,yGu are dead.

The third Privative figne is Stiftencfle; a dead man growes ftiffe, and in what pbfition his bedie ,is in when it is dead', in the fame it.wili remaine., you cannot bead it j fo is it with men lpiritually

dead,

—:-

"be Spmt ax/ideath m(mne %

%9

dead, what courfe they take, what opinions they hold, what companic they keepe, they -will not be changed from them. Rev. 22.11. Hee that is filthy , let him be filthy /tt& .• that is, he will be filthy ftilJ, they will not be changed. 4 If that they hold to be Gods will, be Gods will, Co it is, then they are right; butitisnotbecaufeit is Gods will,but be-caufehis pleafure fell on what they held. As a ruftie hand.of a elocke, it turncs «ot with the day, butftandsftill-, but if the time of the day chance tobefuch asitftandsat^ iris true , notbecaufeit raoveth with the day (as it fhould) but becaufe the day hath fell jumpc with it: So thefe men, if Gods Will hit with theirs,they will doe ic ; if not 5 they will crofle it .• This is a figne of a dead man.

The fourth Privitive figne is Senflefnefle;hce that is dead,is fenfelefle.• fo it is with the fpirituall death, there is no fenfe in k. j t fcey can neither fee, heare,nor tafte.

I butfome man will obie<3aadfay, that is no* true alwayes; for even the wicked f orae:imes know matters of faith, nay, andfometimes they relli/h them too.

Te thisI anfwer, As it is faid of the dead Idol, fbmay it be faid of them: Mat, 13.13.Eyes thy have and fee not y eares and hear e'not.

Firft for feeing 3 they fcenotaright.: Gods children lee experimentally, the wicked onely by contemplation ; and there is a great difference be-, tweenetheni, for as wee fee there is a great diffe-

E x rerce

Simile

4.

Privation fenfe.

Obi eel.

AtT*. Maccb. »;

opened.

Of

*l

?°

I be Spiritual! ieath tnfinne.

No fynpaihi* zing m cho ixiiferksof others.

rente betwixt knowing fire to be hot, and the fee-lingof it; fobetweenea raeere notionall knowledge of Gods will, and a knowledge that doth Ukeaiad approve it.

Secondly for tafle, they findc no tafte in Gods Word 5 or if they finde any, like a vitiated pallat, they account that which is m®ft fweetto bee very bitter.

Thirdly for finelling, they frnell no fwcetnefle in Chrifts name, whereas to his Saints it is a fweet oyntment poured aut, that perfumcth all the roome.

Fourthly for feeling, they feele not whether the Law or Gofpcll be applied to them, rub over theirskarres, and make them runne dewne with blood, they are notwithftanding all thatfenfiefle ftill .• they may have a counterfeit kcling arifing from a naturall confciencc, but to havefuch a feeling as may drive them to Chrift,thcy cannot$ and therefore ftill they are but dead men.

The fifth figne is this, A living member. If the body be in danger, willhaveafympahizing and feeling of the danger-, as the hand will lift it felfe up to fave the head, fo now if we hearing the cafe of Gods Church in what danger it is, if wee take it not to heart, or be not affected with it(efpecial-ly now wcare put in minde thereof ) it is a certaine figne we are dead men: We ftiould have the fpi-rits that Mofes and /Whad, who even wiflied to be deftroyedjfothcy might fave the Church. cMefes, rather than that fliould peridi, would have his

name

TheSpiritual! death infinne.

31

name raced out of the booh of life i Paul, for the Churches fake would, bee anathema. It is a true figncofaliving member to be touched with others miferics; this wasanextafie of love, in which out of love to the Church, they forgate themfelves. This here we muft know, that if the creature could deftroy itfelfefor God, it could not but be well, becaule the go#d of the creature is more contained in God than in it felfe 5 as the beame of the Sunn® is ^ore contained in the Suanethan in it felfe. Now is the time of confidering this, now is the time of more than extraordinary fafting j now if you have my feeling,you will fiiew it; if you are living men, now you will fhew your felves 5 now the Church lyes intents,and wallowes inblood 3 now the foundations thereof arc fliaken s never was the face of Chriftendomcinfuch danger as now it is. Doe wee thinke to Hand now others fall I If the fire be at one end of the building, fliall we be fafe which aro at theotherendf* (Torall Godshoufeisbutonebuil-dingf Are not they our brethren, and fonnes of the fame father > have they not the fame fpirit ? are they hot of the fame profeffion? fliall wee not then be ready to helpe them t wee cannot fend armes over to them, but we may fend up prayers unto God for them; Christians are ftroager thin Politicians, and their prayers are armies. Let us therefore doe what wee can, the ftormeisnotyct quite over.

IS]ow there are two thiagsthat may move us to this:

1. The

Toothings to move us to con(iderthe Churches a)* ^ fery.

?*

J he Spiritual! death tnfirme t

CX*efl.

Whatwc tfiuft doc for the Cnurch,

I Pray for it,

i. The greatnefle ofthr Judgement. •a.-Ourability tohclpethem.

Firft, 1 he greatneifc of the Judgement :

Ic will prove the extingiifhingof Gods Church and the Gofpell, and when that is once gone, what arc all other things? It-was a good faying of that Saint* That browne bread and the Gofpell was goodchcarc; what are all our houies, lands, &c if this Spiritual! food be wasting i

Secondly, Confider our ability to hclpe them.

We may doe much by our prayers ; hee that knoweth not his ftrength, Hicth At not : Did net onzMofcS) one Etiah ftand in the: gappc ? They did not thefe things as they were extraordinary men, tut as they were Gods children; We may by our prayers doe as much 5 though one childe may have better gifts than another, yet commonly the father loves all alike ; fo God f although they had better gifts than we) will grant our prayers as foone as he did theirs.

Batforac man will here bee ready to make a quei'tioi^aftdaskc mc, what I would have him doe for the Church now ? he is but a fingle man, and therefore is unable todoe much hirafelfc alone.

Ianfwer, Though thou canft not doe mucb,yet thefe tfaingsthou mayeft doe; and therefore,

1. Pray for it.- God delights to beecalledup-on, for elfehis hand is not taken notice of 5 but then wee fee his hand, and acknowledge it^ when wee fee him granting our defircs. So that the 1 - ftrength

The Spirit nail deathm (tnne*

ftrength of a land lyes in Chriftians, and their ftrength lyes m their prayers, zsSampfons ftrengih did in his hatre. Oftentimes prayer is more available then fighting : Mtfes prayer in the moun-taine,did more than lofhuahs fighting in the valhcs. If Noah>Danieland lob (iood before mee (faith God 5 £^£.14.20.) they fhouldrtotprcvaz/e: which fhew-eth, that if any thing could have prevailed, their prayer would : So alfo Luther attributes all to prayer, as may be Cccnc in divers of his Treatifes. Now this prayer which I urge unto you,muft

1. Notonelybefmallexpreflionsof the mind, but now God lookes for ltrong cryes, and long continuance m prayer. CMofes prayed all day : Chrift, which had leffe need than we have, prayed all night 5 Daniel three weekes : therefore wee that have more waats and needs, ought to be the more fervent.

2. Our prayers mud be Spiritually not out of felfe-Ioy.c; astodefirethe fafetyof the Church, thatfo under it we may lead a fafe and quiet life; but out of meerc refpeft to God, and love to his Church.

3. ft muft be a prayer of faith; fotheApoftle faith, /am. J. 1 5, 16. The prayer of faith jhak fave theftcke^&c. And a little after, The effefinatt fer : vent prayer of a righteous man availeth much: Now there is no man righteous without faith: fo according to their faith Chrift ftill yeelded to them.

4. Pray with conftancy and fervency : iris not for a {natch and away that is pleafing to God < but a

?3

Our Prayers mufi bo fcr-vcoc,

Spiriraali.

orr

aitr»«

With Con-foncy.

con-

The Spiritual} death mftnne,

Qf light*

With humility.

2

Be more

zealous.

Stir up ethers

conftant performance of dutie which hee accep-

tcth.-

5. It muftbec the prayer of a righteous* man :! Therefore, Micah 2. the Prophet fought unto j God in the time of trouble, but prevailed not J becaufe they were not righteous; for it is faid there, w£7. T>oenotmy words doe goodto himthav wdketb uprightly?

6. It muft be with humilitie, and that confifts Firft, inconfefling how unworthy we are to ob-

taine any thing at the hands of God..

Secondly, how unable to helpe ourfelves, and therefore t© have our eyesonely towards God.

Another way to doe good to Gods Church, is, to be more zealous ; feekc unto God extraordinarily : The caufe of the deftru&ion of a Land>is chiefly the finnes of the godly* When they grow coldanddead, and lofe their firft love, then God, as Rev.i* will remove the Candlefikke from among them, and take away his Gofpell. Indeed the carnalneffe of dead men, their prophaaenefle in , contemning of Gods Saints and his Gofpel,&c.ha-[ ften Gods Iudgements on a Land, but chiefly the Luke-warmnefTc of Profeflbrs doe it: when Ifrael, as Hofea faith, is as a cdke halfe baked. Let us therefore rediifie our lives, renew our repentance, quicken our zealc, elfe fliall wee beeguiltie of the dc-ftrudion of Gods Church by our finncs. . 3. A third meanes to doegood to Gods Church, is, to ftirrc up others to take to heart the miferies of the Church, to pray, to ^ renew their repentance,

The Spiritual!death infinm.

?5

tance. It would be cood if Minifters would bee as Beacons to give warning to others, and to fet them on fire. Thtis the old Chriftians did, as it were,makeanarmie(w4^«/ic74) againftGod, by joyning together in prayer. This is ablefled a-diiontoiHrre up others : thus they did in the Prophet Maladies time>Mal t 3.16. Then they that feared the Lor dfpake often one unto another (Tee the iflue of all) and the Lord barkened and heard fir a and a Uoke of remembrance wtu written before him for them that feared the Lor d^and thought upon his TS^amtSbtZach. 8.21. there they did fo 5 And the Inhabitants of the City fhall goe one to another 3 fayivg, Let us goefpee-dily to pray before the Lord^ and to fee ke the Lord of hoafis^ I wiSgoe aljo. Let us therefore^ the Apoftle exhofts,#tf£.io.24. confider one another toptovoke onrfelvis to this good worke of fafting and prayer for the Church $ let us marke who is a likely man to joyne with us,and notlet hfm pafle.

4. A fourth meanes todoegood to the Church, is, to doe it in due time .• Jerufalem had a time to feeke God; if then fhee would have fought, fhee might have beenefaved: And Chriftcomplaines, Luk.19. 4r,d.j. faying, If thou hadftknowne^ even thou in this thy day, the things which belong unto thy peace 1 , but now they are hid from thine eyes. And lb before Chrift, the Prophets of old complained of the people; as/er.8.7. Tea,theStorke in the heaven knoweth herappointedtimes , and the turtle, and the Crane^and the Swallow obftrve the time of thiir com-mingfbitt my people know not the lodgement of tbeLord.

F 2 The

4

Pcrfome duties in due time.

The Spiritual! death in finne*

With continuance

The time to f eke unto the Lord is now : Some Judgements are fudden, and have no fore-runners, as the Gunpovvder-trcafon; m fuch God lookes no: that wee fhould meet him by repentance, be-caufe wee know them not : Others ufe. lingring, jj^hasfendfeareand rumours before them, asare thofe mentioned by the Propher, £2^.22.30,31, there God expecis weefhould makeup the hedge, and (land inthe gap before him, and fo meet him with repentance to flop the judgement*

5. The fifth meanes to doc good to the Churchy is this. Let us doe it with continuance; It may be while the newes is frefli wee will be fervent in prayer; but often the newes -altered*, and fomc-times it happens tobeegood 3 and then wee leave off.- But this muft not be $ wee inuft bee conftant in this duty ? to the very utterraoft end of all; there may bee ebbs andfiowings, but it isthelaft iflue which brings ali: therefore let us contwuein this dutie of failing and praying, that wee may try that laft iflue of all.It is the common fafliion te make the affli&iens of the Church onely a wonder of nine dayes. Thir was the Jewes fault,/rr.34.io, i r. When they heard of their enemies,for a while they would pray. But although the newes bee goad, yet fiill continue as the importunate widow did to theludge, and your impertunitie will move God. Set therefore to it, and continue in Pray for Jerufalem, Ut thefe prober that love her

it

pcd'ce^ Ffilm. 122.6. Mourrje apart, everyfamilie apart: It is not enough to fecarc this 3 and to let the

Mini-

The Spirit mddeath in(mne m

37

Minifters voyce be to you as one th&tfmgnh with a plea/am v.oyce. Thus were the Prophets to the Jewcs, £^£.33.32. Who heard hti words^ but dtd not doe them .-and therefore God tells them that they fhall bedeftroyed in the judgement.The divel willfufFcr youtopurpofeandpurpofeto doe this dutie, but keepes you from the execution of it,and prefent pra&i^e, which is that onely which may doe the deed. Confider it therefore, and deferre flottheprdetit doing of this dutie „• what can you doe better than to deliver Gods Church,, arrd you may doe it; althoughyoubeepoorcand defpiftd, yet being Gods Saints, Your prayers are in force with. God; zsinEcclefl? .14,15". thepoore man delivered the Citic by his wifedome ; bee was poore and de/pifed, yet it was hee that delivered it. Others may fecme to doe much, and ftand vaunting on thehatches, but it is the Saints that doe it. If there be any confederation, of Chrift in you, if any love, any grace, any well-wifhing to the Church, pray for it / this is that I feare, you will purpofe to doc it, but will deferre it 3 but, beloved, the doing onely God regards. Wee, when wee readehow much Alexdader^Cdfar^and the like, did, we admire them ; why wee may doe more by our prayers, performed in a right manner: if you doe it, either the Church fhall, bee delivered, and you fhall have comfort 5 or elfe you fhall fave yourownefaules. Without you thus pray, you arc guiltle of the Churches definition : The 1 horfcrften, if they ftand ftill, although they fight

F 3 nor

The Div^s Cunning to deferre pnen fromdoiag good Duties

3 S 'I he Spiritual! death mfinnc.

ior againfl: their owne arifiie, yc-tare guiltie of hcirdcflrucSion^bccaufetheyiliould have fought or them. The Praetor, if hee let the enemies in the gate, flee is thedeftroyer of the Cicie, be-:aiife bee fliould have kept them out: fothe Saints which flioold ftand in the breach, if they pray riQT, they deftroytlicland.- fo God faies, Ezek* 2 2.3 o 3 31. And I fought for a mm among tbem,tha t (loidd make up the hedge, and f: and in the gap before mcefir the land? that I foot*Id not dettroy it \ bat J found none : therefore have Ipwred out againe indignation upon them, I have conjumedthem with the ft i of my nruth: their ow new ay have I recompenced upon their heads,faith the Lord God. Becaufe hee could not finde a man to (land in the gap, therefore hee powred forth his iodignation on the land. Their not praying deltroyes the land.- The Saints and holy Prophets are the Chariots and horfe-men of Ifrael; if then thcyftandftill 3 they doe what in them lies to deftroy the whole Nation : they arc not onely the Chariots, but the horfemen alfo, they are the whole defence of I frael 5 and there-fore if at theft times they be idle, they arc guiltie of the deftruCHon of the whole Church. Hence Salomon laid, An idle man is brother to htm that is a great wafler. As a Pilot, wh© for want of attention fnffcrs a Ship tobeeoverthrowne, orfplita-jgainfttherockcs, is guiltie of the loile thereof: ! So the Prophet Samuel, notwithstanding the peo-i pie had finmd a great fiane.in forfaking God t© be their King, faith, i Sam,i2.2^Godforhidthatl

Tfic Spiritual! death mfttmc.

39

fhould ftnne Againft the Lord in ccafing to fray for you, i and therefore it is a great finne not ro pray for Gods. Church. The lewes in the captivitie j were commanded to pray for the peace of Nabs-ckadwzzar, who was an heathen Prince ; how much more then ought wee to pray for Ohriftian i Princes ? And furely, if God fhould take avyay from you this Prince, and give you fuch an one as £lueemiMary^ you Would then know whatit is to enjoy fuch a Prince, as now by Gods mercic we doe. Therefore ftirrc up your felves to the du-tie by fifting and praying, much may you doc this way. Efter delivered all the I ewes by this jmeanes : it was not Efters word that did it ; for \ what made the King not to fleepe that night ? how j came he t© Cwill for the booke of the Chronicle ? ;how light hee on that place q£ Mordecayt They \ had firft turned God by rafting and prayer, and j then he thus prepared the King for Efteno fpeakc. | Thus then, and by thefe meancs wee may releeve j the Church in diftreffe: And therefore if wee be I true living members, let us manifeft our endevour 10 releeve them by rhclc meanes. And thus much fer the fignes of men which are ftarke dead.

Now follow fignes of diftin&ion betweene fuch as fecmetolivc, and fuch as live indeed: and thefe may be refcmbled to fuch fpirits as af-j I fume bodies to themfelves, and leeme to in-j forme them^ and they are chiefly all Civil! 1 ; mea. Now they arc difcerned by thefe and the ! like fignes:

J he Sptrttuall death tnjinne,

Signet of civil men that leea to hav< Lie,

II but have none indeed. I j They doe net ! Grow/

They are mor ye-iby in outward Principle*

The tirit fignc is this \ t\s the Angels in Aeir aflu-mcd)>odics feemed toeatand drink e, but mani-fcftednotany effc<2 of it, for they did not grow by it ; io theft men, they feeme to hcare the Word, but they make no progrefle in ic : they may feeme to feed on the Sacraments, but tbey grow by none of theferaeanes, they ftill geeonia theft old trad. They are not unlike fomc men which eat as much, or more than others, but are never the fatter, but as leaneas ever they were: evenfo the Minifters of the Gofpeli now deliver the Spirituall food of the Word, in as great abundance as ever, yet whereis the fruit r* whogrowes any fitter, any better liking than before ? Wee, ("beloved) deiire not ro have againe the fruit of our teaching in your undemanding onely(although that be good,) but in your pra&ice : Like flieep-heards which would not kave their hay againe of their fhecpe in Lay, but inthemilke and wooll. And hence it is that the Apoftle Peter exhorts them, i^/,2.2. As #w borne babes te defire the fin-cere tmlke of the Word : and why ? th*t they may grow thereby. Though thou beeft never foweake at the firft, yet if thou groweft ftrengcr, it is a figneof lift 5 but if thou haft gotten no ftrength' in grace, nor no victory over your bfts,notwith-[ Handing all the meanes of grace you have had, yet wharfoever you feeme, you are ftill but dead men.

The fecond figae is 3 As the Angels, though they were moved, yet it was from no inward, but

from

TheSpiritualldeatbm (inne.

from an outward principle 5 fo thefe Civil! men 3 and all hypocrires may be moved, and doe ail that good men can doe, but it is not from an inward principle, but from fome outward and by-refpeci They are like Clockes and Watches 3 which are moved by fomefpring, and therefore when the weights or fpring is downe, they move no longer : when thatfalfe end which made them take in hand the fhewof Religion, is gone, «then they will bee no more Religious. Thus leajh was Religious, but forleme by-end; viz. while lchohda lived ; and therefore after his death /<?<*/& for fooke God. Thus many will be good whileft they are in good families, under good Governors; but being removed from them, theyturne with the fwineto the tumbling in the mire. Someagaine, good exhortations and counfell will make them live well, and they will continue fo, while they are in that good mood .• Others will bee good whileaftorme of ficknefle endures, but when the Sunne-fliine of profperity (hall beginne to appeare, they reteime to their old courfes.-they arelikeaBuLruilijWhich, hangs downe his head till the ftorme is over it, but as foone as the Sunne (liines it lifts it ug> againe. Some may hold out longer than others, yet at the laft all will give over, becaufe they are not moved from fome inward principle.

The third is this; As the Angels aflumed thofe bodies butforcerftine times, and places, and oc-cafions, and afterwards laid them afideagaine; fo will your hypocrites doe in fome places and com-

G panies

4*

They decit bu tin feme places and company.

The Spiritual! death m(inne<

4-

Theyipcake f i Gin tie teeth, not fd

thebeart,

\ia\ni converted byacoun-I cry ir.amh.ir-[pcaking.

paniesatfome times, they will take on them the bodies of living men, andfohave anametolive, but indeed are dead/ But come they in other places or companies, they will lay afide their bodies, i and then will be as prophaneasany.. I coifdfe, a ' godly man may bee the worfefor being in an ill companies they may bemyrie and dirty, but yet they ftill remaine fheepe .• as a pibble and a pearlc foylcd with thefamemire can fcarce beediftingui-(lied till they be wafhed j fo the godly, doe^but I wafli them, and then you fhall difcerne them to be pcarles s but thefe Wolves, the wicked, which : onely tak?s(heepescloathingon them, comming j among ft Wolves, caft off that cloathing, and be. 1 come as much Wolvesas any.

The fourth figne is this: As Angels or divels which afTume bodies, cannot fpeake heartily as living men, but have an artificial! framed voyce, whichisfrom the teeth outward, not heart •> fo where there is no true grace but feeroing, it may be difcerncd f rom the fpeeches, not in the matter, but ) in the manner ; an hypocrite may#often babble more than the true Chriftiaa, as a blazing Starre' (bines asbright,if not brighter than the true Starre; but there is a broad difference betwixt them • the one fpcakes but from the head, andtheother from the heart: for a true living man doth fpeake heartily and feelingly. That the manner offpeaking doth much afted others, it is plaine : Hence is that thatf/«»/«* reports of himfelfe, that hee lighting into a Countriemanshoufe, which was wholly

ilh'te-

The Spmtuall death m(inne*

■ liii nrr

4?

illiterate and unlearned, hee confeflcrh that his hearty fpeaking of faith and repentance,&c did Co move him, that he thought that there was fbme-thing more in it than meere knowledge, and fo wrought on him 3 that by Gods grace it converted him i fo that the manner ©f fpeaking doth often afifeft where the matter doth not 5 which an hypocrite cannot have. And thus much for the fignes of Teeming living, but indeed dead men.

Now having fhewed that all are dead,it followes, that wee fhouldfliew the meancs of getting life, whicharealiocomprehendedinmytext, and they Tuomeanes aretkefetwo: co S c:iifc.

1. To labour to fee that ye are dead, (?ct* that mredeadintrefpAjftsAndfwneSi&c.) as all men are by nature.

2. To goe to Chrift for life, hee it is onely that can give its fo lakh my Text {hee hath quickened )$u:) It is the property of God alone to give life. Now wee cannot goe to him but by Chrift, and weemuftgoe to Chrift by faith, therefore is faith called a living faith, becaufe it unites Chrift and the foule together. Now the difficulty i$ in this, that men will not come to Chrift aad take him: fome come not for him at all, others take him, but not in good earneft; as grafts put into a ftocke, but not fo ingrafted as to grow thereby: but when a man is once foundly humbled, then will he come to Chrift, and not before ; for till then he doth aot hunger aid thir/t after him.- but ths extreame hungry will bee fatisfied with nought but meat :

G 2 as

-i-

44

The Doftrtne of Humiliati.n\

Dottr.

No tranflati* on to life, without sp' prehcnGcaof Gods wrath due to finnc,

as 54^/i»faid,Gi'vemcdriakcorelfcI dyc.Now life coniifts in the union betwixt Chrift and thy foule : This union is by Luther compared to "fire andironunitcd, which caufes the iron to have all the properties of fire, as burne,fcorch,&c. io an humble Sainr, united to Chrift, hath all his properties, though not in the lame meafure and degree.

Nowthefe muft bee handled diftimftly: and

therefore thefirft rneanes of hfe, is to fee our felves

I children of wrath, and that wee are dead in tref-

pafTesarjdfinnes-.; The point that henee arifeth

is,

That whofosver mnldbe trdnflAtedfrom death tolife> mufl firfl apprehendhimfelfe to bet a childofwrath; that is, he muft fee the race of God, as of an angry Judge,fo farre forth as it may drive him to Chrift. So that a man cannot bee faved untill heeiiath not onely a touch or two, but a true fenfeof finne, a d.eepe apprehenfion of his finnes, of death, and of damnation • for onely to fuch are all the promifes made, Chrift is onely fent tobinde up the broken hearted; Chriftca-meto call all that were heavy laden, and thofe onely, thofe he will eafe .• Peace muft be preached to none but thofe that mourne in Sion. Thereforethe Apoftle faith 3 Gd. -4..a 1. Tell rneyc that are under the Law,dee ye mt dejire to hcare the Law i Yea, the Law is {aid to bea Sckolmafter 10 drive men to chrift- that is, firft there muft bee the Lawbefore Chrift can bee had; for elfe, although wee fhould preach the Gofpell,it would

be

The Dofirwe afHumiliation.

45

be contemned: therefore Chrift in his time gained oncly the poore ; The pdore receive the Gofpetl: that is, the poore in fpirit. God will have his jewels of life and falvation to be eftecmed, which we wilinever doc untill wee fee 'our mifery, how that wee are in the eftate of death. As the deliverance oat of Egypt would never have beene fo iweet, had they not beene in extreamc flavcry and. bondage firft. God deales with us, as Princes doe with their maiefe&ors ; firft they bring their neckes to the blocke, and then give them pardon, for then they apprehending death, the pardon is the fweeter and more welcome and acceptable to-them. Indeed if the queftionwere made, what Godcould.doe in his abfolute power ;1 know that God might convert us and not humble us if hee would 5 hce might fay as hee did in the Creation, j Let it be* and it muft be; hee might come in a/till voyceoneiy, without fending before a voyce rending the rockes; hee might ufe lightning and no thunder j but wee fpeake of his ordinary cDurfe, wherein he will not; for none are faved but fuch as havenotonely a fight, butalfo adeepeappre-henfion of their finnes.

For the better under ftanding of this point, wee muft confiderthefe things;

1 That there are three things whichAeepc a man from Chrift.

Firft, Unbclecfc : when men will not beleeve that he which was borne ©f the Virgin Mary was Chrift and God, therefore about the proving of

G 3 this

Things con Adorable.-

Three things keepe a man fromCb.ift, i.Vnbwkefc

CO

The "DoSirweof timmlmtiou.

z. Ncglcft of h in

?. Vnw'illinga ncirecoparc wkh&iher things for him

Tbrcc things co be let a • gain# chefe, to bring us to Chritt.

Theneceffay ot a ticepc humiWaticn.

this, the Apoftlcs did fpendmoft time, becaufe then it was hard to bdeeve.

Secondly, Not caring for Chrift; as thofcthat came not to theJKings feaft, they beleeved that there was a King and a feaft, but cared not for it, they regarded more their Oxeg,&c.

Thirdly, Not willingneflTe to part with all for Chrift; they will nottake himuponallconditi-j ons; they fee fome need they have of Chrift, but! not much • and fo they will forfake fome things for him, but not all .• they are loath to part with their mailer finne s like the young man in the Gol-pell, he had done a great deale,yet he would not part with his pofleffions. But to thefe three things muftbeoppofed three other things to bring us to Chrift.

i. Faith to beleeve he is God.

2. A fleight humiliation to bring us in love with Chrift.

3. Sound humiliation^© be willing to part with

all for his fake. The firftis received amongft all Chriftians, although it is to be feared, that many doe beleeve it but confufedly.The fecondis a fleighter manner of apprehending of Chrift,and that a little forrow wil doe,a little humiliation; But the third (which wee rauft have Bbfore wecanbefaved) to be willing to forfake all, to leaveevcry finac for Chrift his fike: and th3t wee will not doe unrill wee bee thorowly humbled, and are fully broken hearted: therefore [ firft a deepe humiliation is neceffary icr folvatiofi, I zcondly^

The Dofilnne of Humiliation\

47

i

Without iounti huroil?» ation w? will notconae ro ChriS.

Secondly, if wee have not fach an humilhtica,' chen either*

i We will not come taChrift.

2 Or we will not ftay with him. . 3 Orelfe wee will natdoe orfuffer any thing for him.

And if wee want any of thtfe wee cannot bee (aved.

Firft, If we be not truly humbled ,we can never cometoChrift,nor regard him : we may preach Chrift long enough, and no body will regard him, except they beefoundly humbled for tneir finnes: as in the Law no body did care for the Citie of refuge, but he that had flaine a man ^ to him onely whom the revenger of blood purfueth, is the City of refiige fweet: when the fiery Serpent had ftung a man, then he looked to the Brazen-Serpent, and never till then: fo when we fee ourfinnes and mi-fery thereby,then I fay,and never till then is Chnft welcome. The prodigall Sonne never thought of returning home to his Father untill he few thathce muftelfe ftarvc •, whenhefaw he could no longer fubfift, thenhee returned. So > when wee are fo humbled for ourfinnes that we fee we (hall indeed be damned without Chrift^ then, and never untill thenwe care for him.

Secondly, Although wee. doe come to Chrift, yet without wee be truly humbled wee will never ftay with him, although wee may rejoyce in his lightfora feafon. And for the better underftan-1 ding of this, confider the foure forts^f grounds I

whfchl

Wc w»)l not ftay with him.

m

Humiliation

rhc tcuriorts < f ground,

Match. 13.

4

Wc will not differ orUoe anything for bin*

The DoSirme of Humiliation.

which rcpiefented fbure forts <af bearers,. tMat* 13. The firft were not humbled at all, (it feS by the xoayes [ide^ndfrefmtlytheF&xvlesof the aye dev&u-redit^verj.^.) The fecondwas humbled a little, but notio muchas to fufferfor him, {The Sun far-ched them for lacke of rooting,verf 6.) Thethirdiort wei»c fo farre humbled for finne, that they fuffered Come perfections, but would not part with all for Chrift,, the world they efteemed more * (The thorns choked them>verf.j.) Butthe fourth ground was fully humbled j| that is, they were fo humbled in a fight of theinm, that they fawthat they had more need of Chrift, than of any thing in the world, and fo would part with allfor-him,and fuffer any thing: and therefore they are faid to bring forth fruit with ^rri*wr.Others may ftay a while with Chrift, but when that comes that they preferre before Chrift, then they leave Chrift ; foruntillamancanbrxng his heart to that paffc, that he can prize Chrift a-bo'veall things, undergoeall perfecutions for his fake, hceisnot foundly huB3bled,butislikethele-condand third ground.

5. If we ftay thus with Chrift, yet except wee be thus humbled, weefliall neither fuffer ner doe any tiling for Chrift. If Chrift had bidden /W, (before he was humbled) to have doae fo much for him as he did, hee would never have done it } but when he was humbled, then, Lord } w bat wouldjt thou have we doe?

And the rcafon of this is apparent,if wc confider

thefe things

Firft,

-. ■ ■ ■■ . "» ■ ■ ■ ffT.- . -

mofriutmit&tion.

49

Firft, There are many lufts that doc encumber us whileft our hearts are unbr oken . fo that there isfuchabafenefleonthe outfide of Religion, that except we be humbled wee will never like it, but (hall be offended at it; and like proud f ervants^y our wages are too little, our fellow- fervants too bafe: bud on the contrary, hee that hath once beencfoundly humbled, thinkes all too good for him. •

Secondly, There be fuch ftrong lufts to be morticed, which cannot be done without humiliation, that we care not for Chrift: our lufts indeed may for a while fleepe, but when 'once they are awaked, like^wf/S» 3 theycrackeatwoall the bonds ofgoodpurpofesandvowes; they are never flaine untill we be foundly humbled.

Thirdly, there are fuch contrary lawes to bee delighted in, that wee caa never frame ©ur nature unto, untill we hunger and thirft afcer Chrift, and then his lawes will bee meat and drinfce unto us: for before wee delighted in the Law of the flefh, but now if we be truly humbled, wee muft delight in theLaw of the Spirit.;

Fourthly, There are [® % many ftrong lufts to bee parted from,(b many ifaack^ which every man at feme time or other will be called upon to offer up, the which if hedotfcnot doe, hee will datnne his ownefoule: yet untill hee is humbled andfliewne what damnation is, hee will not buy falvation fo deare...

Forthcfecaufes is Humiliation neceflary in the

H firft

Reaf. I.

Rcaf.i.

Rcaf. 5

Reafa*

>°

The Dofirtne ofHumtltatan.

ot Humiliat ©nmuftgoe bcfo cSaadi fication.

rfv*

fir ft place: Therefore in the Scripturethi^method rheDoftiinciisalwaycsoifcd, by the Prophets, Apoftles, and Chrifthiinfelfc, they preached ever repentance and humiliation before fan<5H£cationand jdftifica-tion.- This was Chriftsorder, as you may fee, L uke 4. Thus did Ttytbanmxh Davidjtxc laboured to bumble hinfi 3 before he told him God had forgiven him* Thus did Jotiati Tetforty dayesand Nini-vebjhdbe dtfiroy^Un. 3 .Thus alfoGod dealt with Adam in Paradise, he intended to reveale umo him I the profiles of-the > Gofpell, and yet at the firft I hee ftrikes him downe with terror that made him hide himfelfe, then he told him of his finnes, and after all reveales the Gofpell unto him, m (Tie feed eftbemman faallbreake the Serpents head 7 Gen.3.) Thus dealt Peter with his auditors,. Atts 2*38; 3?. Repent and be baptized every one ofym^c.

Thus you lee that Humiliation is fo neceflary, that without it there is no falvation: Let us come in the next place to make fome Vfe ofit.

Therefore (my brethren,) feeing this is fo, content not your fclves with morality and civility, except you have more in you than nature can give you-, nay, except you be all new, not patched up 5 as 2 C?r. f> Except you tee wholly changed and 1 cad intoa newmould, beingfirft broken by humiliation you cannot be faved. Try therefore whe-jther now yeu doe that that others will not doe 5 wherein eife doth the power of Religion confift ? Try whether you have denyed your /elves, and throughly maruiiedyourdeareft Iuft, andwhatfo-

ever:

The DoSinne of Humiliation*

5*

ever the flefhdefircth: and whether you bee ficke offinne I regard not what the world prizeth, - labour you to haveyairr hearts broken, el/eyou may pray, be charitable and loving to others, and with tfw^makeaconfcienccof many things, yet $11 will (tandyou in no ftead, becaufe it commeth not from an huaoble heart: for be it never lb holy a duty \ never lo conftantly performed, except it comes from a broken heart, Gad accepts ic net.-So the Prophet David&ith, P/4/.51.15, r 7. God careth not for Sacrifices, (and yet they were his Ordinances as well as our prayers,) onely a broken heart was pleafing unto him ; and therefore whatlbever you have done from a broken heart, is accepted of God. But here Satan deceives men with gilded things • namely, formall performance of holy duties, which when they need them (as in the day of death or trouble) Itand them in no ftead. As often hee coozeneth Witches, in giving them money to doe fome murders, they laying up j the money, and when they have need of it, going | to fetch it, have foundnothing but dry leaves ; E-, : ven thus will all the holy duties wee have performed from an unbroken heart faiie us. They are like Glowormes, they gliftcr greatly in the darke, simile. but when ance the Sunne comes, their light is nothing. So Paul, fc^forchee was humbled, hee accounted himfelfe a godly man, and none better thanhce; but afterward, bee was vet worthy (as he faid) to be counted an Apoflle* Therefore deceive not your fclves any longer, for nothing is more

H 2 dan-

7 be Do firm l of Humiliation,

Three qucfti-ens.

True humilU lion confifts

I

dangerous than an unfoimd heart, therefore" take heed it deceive you not: if you never have beene humbled, now labour to be humbled \ for it was that that made the Publican to be juftified rather than the Pharifie, becaufchee was humbled and the Pharifie was not ? and indeed none are further from falvation than thofe that conterft themfelves with outward formalities..

Now in Humiliation, for our fuller under-(landingof it: I will cxplaine thefe three que-

ftions:

i \ Wherein Humiliation doth confift.

2° What4qnde of forrow is requiredin this

Humiliation. 3 How we fliall know whether our forrowes are true or not. The firft queftioa is, Whereinconfifts this true Humiliation t

Ianfwer, Inthree things: i. In feeing your life to abound with a£uall fitanes,then in looking into your heart aad nature, lfw lacuna \ w ^ ich is wholl y corrupted, and the root of all e-in finnc. (vill, and whereyour corruption is ftrongefl^as fire in the root. Many labour to excufe their finnes from their nature, becaufc that that is prone unto it \ but that makes the ir caufe the worfe, it increa-feth their vi Idnefle $ for, why^aft thou foeh a nature, and doft not eurbe it ? Befides, their natures areodious to God, though they never fliould breake out.; asa Serpent is odious unto us, though he never hurt us.. Further, confider, haft the: ret

made

I he Doffinm of Humihdttoo.

5?

Incchfidering

that there is nothing good in tftcc,

made thy nature worfer* Every fmne thou haft committed iaakes itw©rfe ; foraduall finne doth more iacreafc the cuftome and habit of finne 5 fo thatbefides^/d«v finne, thou thy felfeart guilty of corrupting thine owne nature.

2. In considering that there is nothing in thee thatisgoqdatall5 fo the Apoftlefaitfe^w.yaS. Fir I knmthatinmeedmllttbne good thing: and, GaL3.2t.The Scripture hath concluded all (not only meri,but things) under finne. Men thinkewell of themfelvcs,becaufe they faavemueh good in them s but confider with thy felfe thou haft nothing good in thee at ail * Can good fruit proceed from an 111 tree?

3. In fmking thy heart with an apprehension ofdeath,hell, andmifcry, dueto thy finne j then wilt thou find thy felfe in a. raiferable cftate, and canft not chufe but bee humbled, when in confidc-ration ef thefe things, thy heart fmices thee, as Bcltbazzarsdid hfra. And fo much for the firfi queftion.

The fecond queftion is, What kinde of forrow is required irvthis Humiliation ?

Ianfwer; Not tfhofc violent flashings of forrow, which for a while amaze like a land-flood.bu: it muft b^this :

Wh^nthy judgement isenlightned to fee thy

InTmiting thy hsartwith an apprefeenfion ofGodscurfe

Anfal What for row is required to true humiliation,

eftate, .and the judgements of God hanging over

thee \ 5nd after-thh : convincing^ then thy affc-

1 s *re ftirred to maurne for chy finne. If the

i judgment bee fully convinced, the affofiions will

(T

H

The DoSiriM of Humiltation.

Sstf-i

How to knew tiuc ibrtow.

How trucHu miliationdifa fer^ from 03 thcr forrow.

I In the rife*

fUlow : therefore in Scripture, when any is uidto be humbled, inthofe places is fhewed that thai afte&ions were fhrrcd; as wee may Tee, Afts 16. in the Jailor: and of Peter ^ it is fliid of his converfion, Hewent-eutandweptbitterly : Soalfoof thpfc,^^2.k isfaid, T'hcy were pricked in their hearts: fa the ground of their forrow is the convincing of the judgement, which workes upon the afiedions^ therefore Chrift faith, The Spirit [ball come toconvweetbe werldef JiMe\&cJob.i6;$.Thc other lorrow Rot arifing from this coovinciog of the judgement, is buta paflion, and fo is ftreighr gone; xhisisanaffe&ion, andfois more permanent although it is ftiller, as the deepeft waters are erer ftilleft. And.io much for the fecond que-ftioh.

The third queftion is, ^o\v fikall he know whether thefe forrowes of his be true or no :

To this I anfwer, There is an Humiliation not deepe enough,a fleight Humiliation • and there is another to6 deepe, which fo drownes us in forrow that ir tales away all hope of falvation 3 and brings defpaire, fuch was the forrow of ludat and Achito-pkcl: but the third and true, is an iadifferent be-twecneboth .* fometimes there may be an humiliation and no grace, as there may be a plowing and nofowing.But true humiliation differs from other forrowes thus:

Firft, Inthe rice of it: both a godly man and an hypocrite may, firft, bee wounded with Gods wrath: fecondly,definefrecdome fremhellj but

The DoMrim of Humiliation,

55

2.

In the continuance. Boupoa Corifi

Simile,

into the godly. God cfothinftill gracious feeds,, whereby heeis humbled for finne aswellashcil, ' and defires grace.a$>well as mercy; But the hypocrite onely defires mercy and freedome from thefe torments, and therefore when the terrour ceafeth, his holindfe and defire of goodneffc ceafeth $ and fo being eafed from torments,he cares for no more: 'but the godly heedefires to bee joyned toChrift, and to have kis lufts mortified.

Secondly, in the continuance of it : bypoeriti-call humiliation may be longer or fhorter, but it is never coaftaat, it doth vanifh} but true humiliation dothlaft all the life long. The feumiliatioa of hypocrites is like iron, which while it is hot in the fire> ou may fafhion k which way you will, but when it is once out, it is prefently ftiffe againe: So Pharaoh, as long as Gods hand was on him,hee \ would let the people goe, but as foone as the fire of afriidioa was removed, his heart was hardncd; fo was Ahab and SauL But in true humiliationGod takes away theirdn heart,& gives an heart of flefli, fb that although it i^iay be brawny a little, yet ftill it is flefh £ Hypocrites fo long onely as they ate under the judgement, are foft 5 but the heart of the godly is alwayes foft,

Thirdly, by the fignes of brokenncfle of heart t N«W brokenneffc of heart

1. Healcsourlihaes- Fhfly.the beloved, the matter finne, and then all theie(t: other humiliation skinne over, but cures not; k flops the ftreame I '. Healcsour for a while, but it breakes out againe 5 it may caufe J

you

3.

By the figncs and effe&s. Contrition of i heart.

Ibe DoUrmoj Bnmihatiou.

wiie*

liltcaufeth ' love to Chrift

Signs to know whether we JoveChnft

i.Obedience I bedicnce

you to make many purpofes to leave the finne^yea, and to leave it a while, but you will returne to chemigaine;. whereas if one bee truly humbled, bee is ftrongcr againft that beloved fin than againft any other 5 not but that hee hath ftrong inclinations to that finne, but hee is more ihye of it, and fhuanes- the occafions of that finne, becaufe hee hath fully feltthcftnart of it, and hath by his humiliation feeae that finne more than any other. Now after the beloved finne is once healed, then xhc otherfinnes will fooae be healed j asina cloth by.wafting-ouc a deeper ftainej the fame labour doth wafh out leffer ftaines.

i, Itcaufethiove of Chrift: So Aiary Magdalen^ becaufe flie .was humbled much, and faw that Chrift had forgiven her much, therefore&e loved much. SoPW, who was much humbled, ever exprefled a fervent love to Chrift, as wee may lee, Acts a. 13. where hee faith, having beene per-fvvaded by his friends not to goe to Jerufalcm, lam ready Mt to bee bounds but atfo to dye for the name ofthehordhfus: as who fhould fay, I feare nothings becaufe I care for nothing but Chrift. So alfo, a 0.5.14. hee faith, The love ofChtifi con-(irainetb mee: and^thereforc when by humiliation wee fee what Chrift hath done for as,we thinkc we can neverdoeenough forliim.

Nov^yeumayknowif you love Chrift ornot, J bytheft fignes.*

Thefirftfigne toknow theloveof Chrift,is O-Hce that loveth Chrift, keepeA his

Com

The DoSkme of Humiliation*

57

Commencements, and they are not grievous unco f him.

Thefcondfigneisthis; If you love him., you fliail finde in your heart that you love hirn; your heart will be carried towards him 5 as I can tell if 1 love a man, for then my heart is carried to wards him.

The third figne to know the love of Chrift, is tkiss Itcaufethmetoefteemeoffpirituallthings, tbprizethematanhighrate, and oeffer things little worth.- for when a man is fbundly humbled, aske him then-what he defires moft,he will anfwer, Chrifl: and Grace, and that his corruptions may ceafeinhim; as for outward things, hee paffeth notforthem.: As a man that fees he muft dye, hce cares for no outward wealth, take you that, give him onely the pardan of his finnes.

The fourth figne of the love of Chrift, is this 5 It maketh him content with the meaneft condition. The prodigall Sonoc,when he was humbled, fo he might be in his fathers houfe he was content 5 he liked the meaneft condition, even to bee a Servant ; 1 am unworthy to be thy (onne^ make me as one of thy hiredfervants.) Luk. 15.21. So Paul, after he was humbled, thought himfelfe unworthy for "the Saints company, and that not for a fit onely, but j even ever after he ftill cryes out, ; amumvonhy to IbeanApojlle. Thus T^aomi^ returning home to her j Couatrey, laid, [he wentontfull^ and yet had no-\ thing but her felfe, fonnes, and husband ; fheeac-

counted any thins; too much for her.

I

If

a man once

lAffeflioii

4 The light prizing effpi. ritual] chinas.

t'Cottentecf-ncflcwichtfcc meaneft con-dicion.

r

>8

The DoElrme of tiumUtaiwn

f.Feare teadmg

ofof-Gocu

once come to be verily perf waded that hee is worthy to be dcilroyed, heecan with patience beare any lofles and croflcs 5 for thefe are nothing to death, which he knewes he hath deferved; therefore what impatience foever thou haft, lo much art thou fhortof true humiliation.

The fifth figne to know weloveChrift,is this* It makes us fearefull of offending God .• tender-nefleof confeienceis ever according to the mea-fureof true humiliation $ for by how much the more we are humbled, by fo much doe we feare to offend God, and labour to walke obediently onto him, Efdy 66.2. the Lord faith, T$ him wiHl lookt that ufoore and oft cwtriteffirit > andtrembltth at my Word: If thou art of a contrite heart,thou wilt tremble at his words s that is, at his Com-mandements; fuchan one feares to breake any Commandement, he is fenfible of the leaft finne: Hence it is, that Prov. 2 8.14. feare is oppofed to hardne fie of hearts Htfpy is theman thdtfeareth al« xtd^but httbatbardnethbii htdtt [hd£ fAlli*temif-chitfc 9 Now the oppofite to hardneffe, is broken-neffe of heart, but feare is oppofed to it becaufe it is a figncof brokennefTe of heart. Now tfaisfear-fulneffe ftands in two things ;

1. In a facility to bee convicted of any finnc ; for hee that is not thus broken in heart, ftands out with God 5 and will not yeeld unto him.

2. In a feare to ofiend God- for when he is once convinced,hc labors to doe according to his know-ledgejand then is afraid to difpleafe God,cither

The Do&rine ofHumliAtion.

59

& The finding of fwccmclfe in the word cf God.

1 In committing the leaft finnc; as Mofes wouJd not leave the leaft hoofe behinde him 5 and as lob feared left his (onnes jhonld have finned in hearty lob 1. 4. Hee was fo truly humbled, that he would not facrifice for his o wne finnes onely, but even for his ionncs alfo, and that the leaft,thethoughts of their hearts.

2 In omitting the leaft good duty, or doing it formally; which thing the hypocrite cannot doc, becaufe he hath aot this tendernefle of conscience.

The fixthfigneof the love of Chrift, is this 5 11 makes Gods Word fweet unto us; as it was to Dai>id y Sweeter then the honey ^ and the honey-combe: Crummesare fweetto an hungry man; fo if a I man hunger after the Gofpell, hmllbefaeet unto htm, Indeed if the Word be fweetned with humane Eloquence, it may be fweet to ©ne that is carnall (Tor fo it is pleafiog to nature,) but if the purer it is, and the more k is feperated fromthofe gaudy flowers; if the mere piercing k is, the tweeter it is to us, thenitisafigneof a broken heart; for it is a reproach to thofe that have not a broken heart, andfoit cannot be fweet .• as wee may fee, ler. 6. 10. where the Lordlaith, Behold, their eare kuneinumcifed^ and they tannet hearken : behold^ the Word of the Lord is unto them a ref roach , they have mdelight wit. And againe, the Prophet faith, ler, 15*1 6. thy words were founds and 1 did eat them, and thy Word was iimo mee the icy and reioy cingofmine heart: It is joy and re joycing to thole

o

,f [pint.

The DoEt\ tmiihati n.

Q&icc!.

Humiliation char.geth our naurc.

£™M

I that have a broken heart, as the Prophet had: nay, chcflvirper it is, the more they delight in it. '

The fevemh figneofourlavc to Chrift, is this-Itcatfothmcekn ffeoffpirit. The [pint that dwel-letb tnns (before we are humbled,) Lnftetb after envy, lam.q.j. now every naturall man is fo^ but he that is of a broken heart envieth not, he fpends his anger on himfelfc, and lookes totiis owne offcn-!c( sib much, that he regards not others.

But.fome man will here bee ready to objeft | and fay, My nature is hafty, and I cannot fup-jprefleif.

To this I anfwer, Itis true > every one by nature is a Lion-but grace when that comes, it turnes us into Lambsand raeeke fheepe. Luke 3.14. John cryes in the wildernefTe, Prepare the way oftbeLvrd, Crc. but how ? by Humility: Every high moun-tatne and bill (ballbe digged d§wne .andtbe creekedJhaU he made fir eighty and the rough wayes JhaU bee made [motb : Humility, which prepareth for Chrift, diggeth do vvne thofe high mountaines, and maketh plaice thofe rough wayes. I deny not but that fometimesSods child may have a paflion ofanger, yet the peace of God rules in his heart, although that fometimes breakes out as-a rebell, but it dwcls not in him: Chrift is meeke 3 and fo are all his. And fo much for the thirdqueftion.

Now to proceed further ia the explication of ^Humiliation, and come to the fourth queftion, which is this*

Whether this Humiliation muft bee in all men ;

o 3S

The Doftnne of Humiliation

61

as well inthofc which are well educated, and hate fallen into no groffe fiancs, as in o-thers* >

I anfwer, yes v it muft be in all, even* this great M», Humiliation here fpekea of,, elfe.Ietthem goe ne- I verfofarre, c!«ey will in the end fall, away ; and. that is the very reafon why fo many Profe(Tors,tha t have given up their names to follow Ghrift, fall a- ' way, becauie they were never hambled found';/■ forfinne. j

Yet there is this difference betwixt the humiliation of one brought up well,, and a groffe finner:

i. The filth of fianeis not Co fuddenly revea- J led to thofe that have beene well brought up, and j have fome knowledge and therefore they are not j fo fuddenly fmitten,as to thofe that lived in ig.no-: j ranee all their life long: thofe that have a light on j the fudden, it prefently amazeth them; even fo God ftrikesdownefuddenly-tke groffe finner, and amazes him with a more violent forrowand humi-liation,than he doth the other, • 2. The Joy is notiohidden, norfteflung,.nor fenfible in him that hath more knowledge j the medicine is knownetohim as fooae as the wound: he knowesChrift a Saviour offered up for all that are wounded for finne,, and k foone as hee feeles the wound,he applies the medicine 3 fo is not, his trouble fo irkefome, neither being delivered harh he fuch fenfible joy : For'-in(hnce,Suppofe'a m~n

beeiathe way. wounded among theeves, and al-

[2 • \nt\ <° *y

7T*

jThedifferencc j ofhumiliauon :in one well c-ducatedanda gtt& finntr, I

it,

w

fcl

Ibe llottrmeof Hwmhatiou.

gstsfi.y

>.

Thcleaft dee grce or hurai. liarion will mVc us count firubc greater evil!, Cbrifhhc great*ft good

A mans con* v.rkvflcon-(iftsinthicc things,

moft killed, fo that heefaw no meanesef life; if one, a friend of his, on the fudden fhould fte$pe forth and helpe him, hee would be more feiafible of it, than* fuchao one as knowing before he fhall be robbed, getteth company to goe with him, and fo efcapes the danger. And fo much for the fourth queftion.

The fifth qucftiortis this, Whatis the leaft degree of Humiliation that muft bee in one that will be faved ?

Ianfwer, it is fb much as will bring us home to Chrift $ that is, fo much as will make us apprehend finne tobe the greateft evill in the world, and Chrift to be the greateft good; fo much as will enable us to make finne our chiefeft forrow, and Chrift our chiefeft joy .* when wee doe fo, thenwhatfoeveris offered wenegled for Chrift, andpreferrehim* Thence is it that the Churches are faid to reiojee in Chrift with toy ttnfpeakeXbU and g!orioM y i Pa. 1.8. For when wee apprehend finne to be the greateft evill, and by Chrift to be freed from it, wee muft needs rejoyce unfpeakably. For wee arc to know that our €onverfion confifts in three things:

i. In being foundly humbled, fo that wee fee finne to be the greateft evill in the world.

2. In ftedfaftly laying hold of Chrift, andbe-leeving in him, fo that wee will not part with him for any thing inthe world.

3. Inanewneffeoflife, walking in obedience to all his Commandements: and therefore Chrift

faith

The DoSirme of Humiliation,

63

faith, lobn 1 6. He will fend the Comforter to convince the world of jitine^ and righteoufncjfe : fiif^to bumble for iinne; and. in this aifo there are degrees; for here one may be humbled more than ano:her, and fo thirft after Chnft more ; but the more wee are humbled, the better wee are humbled > k is a fignc God hath a greater workc to dos by us, when we are thus humbled: It is a great fault in us that we are prone to thinke that we are humbled enough, andthat our humiliation at our firtt con^ verfion was enough-, no (belovedj our humilia* tionmuftnotbe likea land-flood, that runnes but for a little time, but like a fpring running continually ; for all degrees in grace, depending on God, notification of ourlufts,&c; depends on the degrees of our humiliation 5 and hee that is the mod humbled, would be much more if he fa w himfelfe to be the better. And fo much for the fifth queftion,

The fixth queftion is this,How (hall we come to be thus humbled ?

I anfwer, By the Law $ for though the whole act of our humiliation is wrought by the Lawandthe Gofpell, Rem. 6, yet that humiliation which I now urge, is that legall humiliation which is wrought by the Law: by the Law, I meane not only the ten Commandements > but the rectitude ef our perfons to the whole Scripture, which is the expofirion of them : Firft,confider therefore how much perfection Gods word r~quireth,then how (hortyou come of that perfe&ion > this is one meanes e

• I

Anfa* The Law the onelymeone.-of buiMli-itio

Obieft.

Anfoi

The fpirit of bondage,what and why required to hu-nuiiacioQ.

ObieSl.

Anftv*

Howaftliai-ens and the La* concune

to humiliation

The Do fir me of Humiliation.

I but foriie man will bee ready to fay, I have done what I could, and yet 1 am not humbled.

To this lanfwcr, it is not the Law alone that muft humble us, but it muft-bec joyned with the fpirit of bondage • foras to make the Gofpcll ef-t'e & uall there is required the fpirit of cpnfolation, andafaichtobsleeveit i To to make the Lawef-feduall there is required thefpiritof bondage, and faith proportionable. The fpirit of bondage' is that which enlightncth us to fee the bondage wherein wee are by reaion ©four finnes, and then is required a faith to belcevc the threats againft thofe finnes -5 for faith is required to beleeve Gods threats as well as his promifes; %th in the generall being nothing but a lifting us up to fee what nature cannot: for when the uncleane perfbn is threatned he is not moved becaufe hee beleeves not.

But here fome man will bee ready to objeft and (ay, Affli&ians often humble us> therefore it is not the Law that doth it.

To this I anfwer, Afflidions,astheplow,raakc way, but it is thefredof the Law fowne in our hearts that mult humlpleus .* indeed thofe notions, which they had before, arein afflictions.made to feeme otherwifc then before: but we mu(t take heed that afflivflionscaule not worldly forrow, for that is the applying ofthecorrofiveto a wholeplacc.

Now you muft know that there is an extraordinary humiliation which God at fome times woikcsin fome men *, we .urge not to that, (God

workes

The DoEirineofHumili&tioni.

65

Fivcnseanes cohumiliano., I, Af canes, to confides: cur cftaccs. '

r.

workcs that irt whom he pleafeth,and inteadeth to make extraordinary,,) wee urge to the ordinary humiliation, Now themeaaesto attame that, are thefe five:

The Srft meanest© attaine humiliation, is. To enter into aferious consideration of ourefhte, as the prodigall Sonne did* heeis faid,Z,/*£.i5. to come to himfelfe^ and conSder that his father had e-nough, and heeftarved. So every one of us fhould doe: confider,

Firft, thegreatnefleof thyfinne* in particular, and make Catalogues-of them.

And then fecondly, let our a&uall finnes - leade us to our corrupt heart, which is the root of all. So God dealt with the children of Ifrael, Deut.S. 2. whereitisfaid, God led them forty ye Ares in the wilder nejjt^to humble them^ and to fwve them i and to know what was.in their hearts , &e. Hee himfelfe knew it well enough,bat by their finnes hee would make it knownetothemfelvesand others.*So al-fo Goddczhftkh Hcse/cias^ Chr0n.3z.31. where itisfaid, God left him> totry him y and to know all that was in hishnrt. Hezekiab had a proud heart, and God lefuhim to himfelfe, not that God might know what was in his heart, but that hee himfelfe might know. So God telsthe Ifraclites, Ezek.36* 31. Tee (t'dll'remember your orvve evill tvayes 7 and your doings that were not good * andfhaS loath your [elves in your ownefight for your iniquity\&c*

Thirdly, Having thus confidered your finnes, confider Gods wrath,.and the certainty of it $ the

K wuath

The Dcftrme ojHumtiiat$.n t

a ^V/eancs,to fuftci ibrrcw u abide on us

wrath of a King is the meffirnger o'f death, what then is the wrath of Almighty God * even as the power of God is more than the power of man, fo is his wrath alfo: as long as he lives, fo leng will hepunifh theeinhell. The confideration of this made Mcje s breake ou^PfaljoAnd fay, Who knotves tlit power of bis wrath? Paul is in great heavincfle for the Jewes,ifa/».9.Andas God fhewed his Almighty power in making of mao,fo will he in dSftroying andpunifhing. And this wrath of hisfhall fall upon the moft feafible part of man, viz. the f oule, which as it is capable of the greatefl meafure of (joy, fo is. it capable of the greatefl meafure of griefe. What is God but infinite I what is his wrath •but infinite? under it thou fhalt rnoft wifti for death, which now thou moft fearefr.

The fecond meanes to obtaine Humiliation, is, to f by a great while on this consideration, to fuf-fcr forro w to abide on our hearts; for it is the oft and ferious confidcration that effe#s this ; and therefore* wee maylearne fomething from Satan, when he would drive a man to defpaire,hc oft puts thoughts of Gods wrath due unto our fianes into our mindes, hee holds the objedl clofc unto our mindes, andfo lettethusthinkeofnothingelfe.lt

; is thefrequcflt and ferious consideration of thefe things that humbleth us: This was that that humbled Dwvid^Pfal^i.My ftnne was always be fort me: sfo, lam 4. 8. Cleanfeyettr hands ye fmners y andpurife \your hearts ye double minded: How is that done? \verj'.9i.be affiiffcd andmeurne : all waveringnefTe ! and

The DoShine of Humiliation*

£7

and inability comes from the corruption ofthc heart, and therefore cleanfe that; and the way to cleanie that is ta be humbied ;" and the way to be humbkdistoiequefieryour felfefrom allcarnail mirth (though elfe lawfull) and itey on thefe considerations.

The third meanes is this 5 If you cannot fee fianein it felfe, labour to fee it in his etfefls. All miferies which you feele in your felfe, or know in others^ are the fruits of it; and this will make you fay, it is a bitter thing to finnc.- fo Peter in his fc-condEpiftte and f eeond Chapter, by this effedi aggravates firine, where hee fliewes it wasforfinne that the Angels wcrethrownc downe into hell, that the old world was drowned, that Sedom and Gomorrah were deftroyed.

The fourth meanes to attainc humiliation, is, to make thefe evils prefent before us by faith : as in 3M opticke glaffe, thofc things that area far off will fecme neereto thofethatlookcmit; fo thefe by faith ihould feeme at the very doore : it may be the notconfidering therrt*as prefent makes them not ; affbft you. for what is afarrc off, although it be in it felie fearefull,yet is not feared,ar death, &x.thcr-fore fet hell before your ty^ and lee it as prefent before you.

Make prefent unto yoa thefe two things : I Allfinnes paft : a thing that is paft us will fceme fmall unto ws, though it be as great as c-ver it was before, and fo doe our fianes to us: we ufually doe as men that leave fomething be-

K 2 hind

' ■' ■■ ■ 9

3 Meanes.

{«efinncuii r .! etfefls. . *

^Meanes.to make thefe e. vils prefent by faith.

Two things ought to be preientbe* tore u*

1he Doctrine of Humiliation.

cMsanes, I o cake heed offtuUs.

Eight fliifcs whereby men think to keep off judgments i. Civility.

hinde them, when they are far gone they thinke it is but a little, and therefore they will not re-turne for it; fo we being farre offfrotn oar fins, they fecme little unto us, but we rauft remember the day of our iniquity. Ltt us therefore make them ouijinnes prefenr, Codheefteemes them as great as ever they were, let us doe fo therefore, let them feeme abominable to us: thus did lob poffefle the finnes of his youth o Things future: as Gods judgements, which are neere at hand, and lye at the doore, as Godlayes to Cain, although they feeme to us*a farre ®ff: But this is Satans cunning t© deceive us •, he is as a Painter, who by thecollufion of colors makes things feeme far off which are nigh ; fo he makes Gods wrath which lyes at our doore, feeme a farre off, when as it may bee it will light on us theRextday.

The fifth meancs to attaine Humiliation, is. To take heed of all fuch falfe flhifes whereby you may feeme to keepe off the blow of Gods law from lighting on you fwee are never moved with thefe confederations untill all fliifrs arc removed, fo that we fee nothing but death, and then we tremble.

The fhifts by which men thinke to keepe off the blow of Gods j udgements,and fo with-hold them-felves from being humbled,are thefe eight .*

i Civility •, this Gloworme of civility fo glit-

tereth in the darke, that wee thinke it to bee a true

■fparke of grace, but where the fpirit fhines, wee

^ ftail

The Dofilrwe of Humiliation.

6 9

i Formall performance ofholy duties

ffiallfindeit falfe : and as the Divell deludechi Witches, in giving them leaves inftead of filver and geld, fodoth hee deale with th£ehere 5 for except there be a fupen&turall frame of thy heart, thereisnocaufc of comfort notvvithftanding all thy civility .- and therefore thou muft bee fare to have foracthiag in thee more than nature, for civility will not bring to heaven. *

2 Formall performance ofholy duties 5 as praying,reading,&c. thatpuffes men upland keeps them from humiliation. If you either omitted them .altogether, then your conference woald checkeyou; or performed them well, then your heart would be bettered,and you would bee humbled .• but this formall doing of them keeps the heart deadand fenflcfle. Remember therefore that nofacrifice is acceptable to God, but that that comes from a Broken hcart^Vfd^ 1.

3 The badnefle of your nature ; you vyould doe better, butyournatur§isfobad that you cannot. But remembe^firft^That that aggravates your finne; andGodlikes you the worfe for that, and will the hardlier pardon you ^ even as wee our f:lvesare readied to pardon an offence in a good nature. Secondly,your fclfeis the caufe of the bad-neffe ®f your nature: God gave you mAd&m a good nature,butyou have loft it,andfmce by many finnes have made it worfeby farre.

4 Gods mercy: hee is mercifull, therefore you' Godsn willnotfeare : but what if hec be mercifull, heel

' calls aot thee, thou art not burdened with thy 1

K $ finnes,!

3 Badnefic of nature.

Two cautions I

The Dottrme of tiumltatnn.

j The mailing c.r.fcicnce of

«5Thc^eky ofexecunng

v-flntKSj he calls cnelyfuch,0»*£0/^0 mseallyetbdt ' are k<ivy Ldm. And 1 wilt cafe pt*. W hat hart thou t3 doe wkkmcrcy, which feeftnot thymifcry^ thoU haft no part in it 3 ar ;<•£// faidto lezabelL

5 Tho making confeience of many things j So Herod did many things after uhns preaching 5 /o f the G^*//^ did by nature the things contained in theLaw 3 y«twerewithoutGod,^w.2. buttherc is no example like unto that of Amazta, 2 Chrw* 25.2. hedidtbatwhichwds right in the Jight ef the LerdtQt a long time, but not witba ftrjecl heart. One may make confeience of praying in private, and cf doing many good duties, and yet have no true grace, but doe all out ofa naturall confeience for f jare of punifhment.

6. Becaufe Judgements come not fwiftly, and are not fpcedily executed. Minifters threaten, but *f iuigement; they feek nothing.- But wee mufl: know, that the leffe afflictions we have had, the more arebehind > and I know not a mere miferable condition than this is: iris amoft dangerous figne thou art ordained to death, when thou art thus let alone un-punifht; As we ufeto fay,when men are frequently ficke there is no danger ofdeath, but whenthey never have beeneficke, and at length fall into it, it is very dangerous;foit is to bee feared, that when once God beginnes with thee, heewill make an end, as -hethrcatnedto Hepbrtit and Phineai 5 hee will fo ftrike, that he will not ftrike twice ; fo that nothing can be worfe, than for a finner to goe on without trouble.

7. Men

Simile.

The Doiirine of Humiliation.

7*

ObS

1\.

7 . Aden judge their eilates and finnesia zfalle ?7Afa;fecpi baliance of opinion: none (fay they) thinke ill n] ? n of lhtir ofthem, but a few that arc more precife than wife. I Butconfider,

1 That Minifters are ©nely the men by whom j Three Cautl-yebeleeve,not whomyefhouldbeleeve: take our words but fofarre forth as they are proved unto you by Scripture; and if they be true, then £al : tkough few be of that minde) yet you ought to belccve them,

2 Confwter whether that latitude of Religion which thou ftickeft unto, and hoped to be faved by, will ferve thee on thy death-bed 3 and at the day of Judgement.

3 Confiderthatltisthepartof holy men, and of none elfe, to difcerne which are the wayes of God .- everyoneistobebeleevedinhis owseArt, therefore beleeve them.

Men thinke that it concernes onelyforaeto bee holy 3 as Minifters.,&c. and not all. I will anfwer fuch With the faying of lVifedome> The rvay ofgodli-neffeismhighf&t-afoole: Ifthouwertwife, thou wouldeft thiake it concerned thee alfo.

Now I befeech you (brethren) humble your ftlves, and fo much the rather, becaufe now the rimeandneceflityof the Church requires it, now while fhee is thus in her. mourning gowne feeke not after your profits and pleafures>, drinke nas Wing in bowleg, ufe not now the liberties that 0-therwife lawfully you might. Remember that' laying of Vriah y i $am. ilii. The Arke^ndlfratl^

avd

3

3 An opinion thitfomc thou'dbeho-Jy/dndnotail

rfi,.

The TZo&rMe of'Humiliation.

indlndah Abide in tents ^ndmy Lord Ioah^nd thefer-Vdnts of my Lord areencawpedin theonnfields $all I then coeintornjhovje to eat and to drrake^andto l)cmtbmywif€< &c. And doc as Darneldid^bap. 9. Now pra&ifeall the parts of Hwmiliation,now Gods Church needeth it ; alchough you year (elves were free, yet humble your -(elves for the fmncs of others 5 continually pray to God for them. Remember what God threatneth to thofe, Efa.2 2. iz. that when he called to naourning,thcy followed their pkafure ^ hee faith, Hee will not forget it to the death: fo, Efa.66.+. Ged is angry with allthat negleft this'duty,, and will not bee ftirrcduptoperformc it $ but thofe that doe call onhimhewillheare. The unrighteous Judge , Luk. 1 8. was overcome by importunity, and then much more will God if wee humble our felves: as mm-dccay^Eftcr 4.14. concluded excellently, Their deliverance ft a flarife from another place ; fomay we-, then certainly the Church (ball ftand, a-d Anti-chrift (kill fall, as a mill-ftoneinto the fea, never to rife tip againc. I grant he may rage very farre, he hath raged farre already, arrd how farre more hefliall ragp, God onely knowes; ) et in the end, certaine it is he (hal fall,and the Church (hall ftand Let us all therefore be humbled, you which have notyctbegunne this humiliation, now beginne ; and yee which have bgunne, bee ftedfaft therein, [knowing that your labour fliall notbee in vainein theL©rd.

The nextthingtobc flic wc?3 after this do ftrine

rhat

Mefcy to befoundin fhrifl.

71

that wtaredeadinfinne^ is the mea&es of reco-veriag our life,and that is by Chrifi^ as it is in the Text (You hath he quickened that were dead } ejrc.) £fo,thar is, Chrifthachdone it. Hence learne this doftrine ofcemfort, as a refreshing cordiall next after the bitter potion of humiliation: That,

Wh&foever mil come to Chrifl^ way come andfnde mercy ^ Rev.2 2.17. Wbofotver will, let hint tafie of the waters of life freely. Here I will fliew,

1 What is meant by will (whofeever will) that is, hethat will receive Chri ft; with all his con. ditions, to bee his Lord and his Ruler, &c. Who!oever will thus take Chrift hee may : if wee Would take Chrift before wee were humbled, we mightjbut till we be humbled wee will nottakehim.lt is Chrift that gives life 3 but till we be hungry wc will not take him and spfc him *• the Sunneenlightneth, but the window lets it in ; Chrift gives life,but our hungring.afcer him .makes us eat him, which wee will not doe untill ,we be humbled.

May comt u chrijf] that is, receive him,

Doc7r.3<

3 Things in the Do&rine.

* Taking of Chnft.

and beleeve in him, it is but laying hold of him wheG hee feeshemuftperiih, as a man that is falling into the fca 3 cafts himfelfe on a rocke, and there will lye and reft ; fo wee feeing wee muft periih without him; we clap hold on him, and will not leave him for any perfection, or. pleafure.

3 Whomever willj Itisgenrally propounded, L for

Simile.

2tayinghold of him.

Simile.

; -flimsy cqjpe^ind take bim.

Mercy to be found in Ghrifl.

for Chriftis a common fountaine, heethat will,

may come 5 As loim 7.37. }fan^manthirfi y Ut

him come unto mee arrddrtnke : be that beleeveth in

mee, as faith the Scripture, cut of-bu belly Jhall

flow living waters: and againe,/^.3.i6. Gcdgaze I

his o^elybegotten Sonne, that whojoevtr bekevedin I

him 3 frouidnotperifhy but haveeverlaftmg lift. As I

the old Adam was a common root of finne and I

damnation $ 10 is Cbrift,the fecend Adam y of

\ grace and falvation: as at theye^re of jubilee^

I when the trumpet founded, whofoever wouldj

j might goe free; but if any would be fo flayifh as

I tolerve 5 they might 5 fo now to Chrift, now he

callcth, whofoever will,raay goefree and bede-

| livered, butifthere.be any foflavifli minded as

toftay, they may.

The grounds of this Do&rine why Ithus generally deliver it,are thefe:

1 Bccaufe elfe there were no ground of our^ faith \ faith muft have a ground of Scripture^ and the Scripture makes n® particular promifc : to any man j it faith not, thou Thomas, or thoti lohn fhalt be fived, but it faith, Whofoever will, j let him come, and drinke freely of the water 0/ life. Then weefay, but I will ; therefore on this ground is the ftrength of faith, that whofoever will,maycome.

2 Becaufe faith is about things that are; ftuth prefuppofeth his objc& . God gives the gencrall promif*, Whofoever will beleeve, jhall bt faved: This is the object of faith, this premifed

the

The grounds ottheDOwtiin generally. 1 OchtrwUe

no ground of our faiih*

i Faith is as bout things that ate.

Mercy to be found in fchrift.

75

the £lith followeth, and is the eaufe of all the confequents > as that Chrilt is mine, I amfan-^iified 3 juftified,&c, thefe follow faith, but the object is before, viz, that whofoever will come -to Chr ift,raay: as, if I beleeve the world is created, then itrauft firft be created ^ fo if I beleeve I fhall be laved if I goe toChrift,then I muft firft have this for to beleeve, that whofoever will come to Chriftytnay come*

To exhort fo many as are humbled for finne, and fee what need they have of Chrift, to come tQ him to be quickened; the fonntaine is opened, fo that, be thy finnes never fo many or great however, coimiitted of knowledge after many vowesor covenants, yet if thou artfo touched and humbled for thy finnes, that thou truly thirfteft after Chrift \ if thou wilt take him, thou mayft. To thofe onely that arehumbled is this wide doore of comfort opened : artthou but humbled, let thy finne bee neverfb great, fuppofeitbe of fnurther, uncleanneffe,&c. let them be aggravated with all the circumftan-ces, yet if thou canft be but humbled, and then lay hold on Chrift, thou mayft. Read i Cor\6.g.. fee what great finnes thole were, how can you name greater ? I^itberfornicator ^nor idolater.per adulterer , noreffeminate^ norabufersoftbemfelvei mtbmankind^northeeves^ nor covetous^ nor drun. kards^nor nvihrs, nor extortioners fhall inherit the Kingdome ofGod.Andfich were feme of you, but ye are wafbedJbm ye arc [an0ified>bu t yeare iuflifed^&c

L2 Nay,

Vfisl

Mercy to be found inQhtifl.

Anfw.

Every one would take Chriftasa Saviour ; but not as a Lord.

Nay 3 fuppofc you have not one jot of holincflc, nor of godly forrow, yet doe but takcChrift, and he is thine. To lookefor forrow andholi-ncflebefore thou takeft Chrift, is to lookefor life before the foule. Therefore doe but take him j and he is thine/ for,

i. The Promifc is free without any condition ; If godly forrow and grace were required, it were not free j godly forrow and grace foll©wes faith* but arc not required before ito

2. The Promifeisgencrall, tMark.i6.i6 : Gee jet unto all the worlds And toteacb the Go-fiellto every creature: If thcrefoifthere bee any poore foule touched with his finnes, fo as hee will doe orfuflfcr any thing for Chrift, to him I fpeake comfort, to him Chrift doth belong, thon mayeft have Ch r1 s t ifthoy wilt.

But fomc man will here be ready toobjeftand fay,Thcn every one will take him.

Tothislanfwer, Every one would take him for a Saviour, but there be conditions following after, though not going before faith ; if you beleeve hee is your Saviour, you muft beleevc hee is your Lord, you muft ferve him in all his commands, and leave all ybwr finnes, which none will doe, untill they fee that without him they cannot but perifh. and none but they will take him, whom, whea they have taken him, he defcendcth into thca*,

and

Mercy to be found m Ckrifi.

v \

and quickneththcm, and animates them, and makes them like himiclfe. As fire doth yron, to have the fame qualities which fire hath, although notJthe fame degrees. Thus when a man, humbled for finne, foageth after Chrift,and receives hira r Chrift enters tatt) him 3 and gives him a threefold life: r. The life ©fgailtlefnefle,by which we arc tree from the gfiilt of finne. 2 .The life of grace. 3. The life of Joy. Thus Aw qukkeneth tfoft wkieh are dead in trefpaffis and r w#es. Hitherto of the firft vcrfe, wecemenow to the fecond.

t

Simile.

Chrift gives whom hsc quickenctha three-£ol<Uife

Continuance in

SiNNE,

D ANGER O VS.

EP HES, 2. 2.

{Wherein in times f aft yee walked according to the cwrfeoftbis world, according to the Prince of the power of the aynjheffirit that now rtUethm the children of difbediencej&c*

Fter the A pottle had proved

jthcfe Bphefiansz to whom hee

J writes,/^ hedeadintrefpaffes and

jj finm-> here in the next verfe

hee proceeds to confirme his

U^t^-^r^ DoCtrtne, by proving them to be d:ad men from the figncs of death, which are three .• That they walked,

l According to the courfe of the world:

z According to the Prince of the ay re*

3 Intbefoflsoftheflefh.

Thefe

J5o

Continuance in finne dangerous*

Don. i

The Do&rinc proved by Scripture.

Thcfe arc the guides by whom they were led, the world, the flefh, aad the devill : where fuch guides lead a man, heeislikctorunne a good courfe.

Now the point of Doftrinc that arilcth from thefirftofthefe,is,.

That whofiever walketh in any tourfcoffinntjs a dead man,and the child of wrath : that is, if there be any ruling luft in a man, fo that he followes it, and it commandeth hipvhat man isin the eftate ofcondemauion.

This is plainc, Rom, 8 r. There ism condemnation to thofi which are in Chrifl lefm^ who walke not after the flefh ^but after thejpirit. If there be no condemnations thole which walke after the fpirit; then certainely there is condemnation to thole which walke after the flcfli .• So like-wife, Rom.6.i^.Stnhathnodominion overyou 7 for yeuare not under the Uw^but under graces that is> it fin hath but dominion over you, then were you in the eftate of death: if but any luft hath dominion over you, fo that you muft yecldobedience to ir, you are not in the eftate of grace, but of damnation rand the resfon hereof is, verf, 18, beeaufe^<w are the ftrvants of'finne^ {for his fir' vants you are whom you obey.) Suppofe you have but any one predominant finne, it is enough to damme thee. There are fomc that can deny the |finoflufts,butforto leave their company, that I they cannot doc: Againc, fome can leave their

(company, but bynomcanes will part with the fvvic

Continuance in finne danger om .

81

finne of luft; fome can pare with both: bat for their riches, they will not part wi:h a penny; 2nd fo for many particulars, many will be content to part with feme of their finncs, but otieis fo fwaet 5 that they will not part with it. But let all fuch know,that if they have but any one finne to rule and reignefoin them, that they muft needs obey it 5 if it be Co fweet unto them, that they cannot leave it,theyareinthe eftate of condemnation: yea, iftheycontinuebutinanyone knowne finne * for there is but one waytoheS-ven,but by-wayes a'thoufand/ n@w,If thou takeft but one by-way, it will lead thee from heaven as well as if fcventy; forthe right way to hit the marke, is but oae; but there are many by-wayes whereia we may mifie.

I aidcd^iVfofiever wdketb in anj knowne finne. Indeed, a man may fometimes by chance flip out of the way into fome finne 5 but I meane not fuch a man, but him that maketh fome finne his cantinuall walke.

But every one will be ready to fay, This is a hard faying,and who can indure it i I wil therefore fliew you fome reafons f@r it.

The firftreafbnis,becanfe, that whofoever walketh in any knowne finne, is overcome ©f finne, and whofoever is overcome of finne cannot befaved. Indeed, a godly man may oftentimes be foiled, but never is overcome, and at Ithelaftgetteth the vi&ory : But when a man affimulatcs himfelfe to fiane, and without any M rclu&ati-

By Reafon.

Redf. 1. Heetbatwal. ktth in fin is overcome of (inne.

Continuance m ftnns aaxgerous.

Reaf.2. In hirafinne hathrhe chic-fcft ccmmsnd and God no

GbieU.

i relu&ation is overcome of ir, flriving no more againftir, as tire when k is overcome by water, that maniscertainely in rhecftate of condemnation. This isihe meaning of the Apo-ftle Peter ,2 Pet .2.9 .While theyprcmife them liber, tyjhey themselves Are thtferv&nts oftorrnpior^for of whom a man is overeome^f the fame he is houglt I in bondage : If any finnc overcome thee,thou art I in the eftateof damnarien. ItwiUnocfcrvcour turne, toufe thole weake excufes, which commonly is our plea; to fay, wee cannot leave them,becaufe we areflsfli and.bloody and they are naturally,in usu

The fecond rcafon is, becaufe,*>vhofoever vvalketh in any knowne finne, in him iinne is predominant/ and hath the chicfe command 5 aad where that hath the chiefe commafid,andrules, God/hath no place; for the motion followes the predominant element- if gpdlinefie be predominant, that moves us and; rules us-, iffinne bee predominant in HS,tfratraies us.. As amanfpea-keth out of the abundance that is in his heart, fo alfohe worketh out of the abundance that is in his heart. This is plainer for when Chrift would ftew their hearts to be bad, hee biddeth them confider their fpcech,; asdifhee could gather the naughtinefle of their hearts by their fpeech, then certainely much more by their a&ions and workes.

I, bmfomemayfay, I haveafecretfinne in my heart, yet it brcaketh not forth- Ikeepe it

in

Continuance in finm danger om %

m

in,and will not fuffcrittocome ou^andfolong f it is not. predominant, neither doth it beare rule, neither doth he watke after it, but covers it.

I anfwer,they have fo, and though they doe not walkcafter them, yet they are not the better for that, for God judgeth according to the inward-heart, he judgeth according to the heaven we ay inc. at in our otvne hearts i he feeth the iecretbent of the heart which way it is* it may feemc contrary to the eyes of men 3 but hee judgeth not according to the outward appearance, butj^ judgeth with righteous Judgement. tBr

The third reafon is, becaufe that whofocver lyethinanyknownefinne, is an hypocrite, afid no hypocrite can be faved, though he doth other things never fo well ; forfuchanone hangeth not like the fprigge, but like a bough that is al -moil rent off the olive tree, which can never profper. If he did but a little, and yet did it in (incerity, it would be accepted^ whcreas,while hedothmuch.yetmhypocrifie, God regardeth itaot. This I fiude by comparing thefe two places together, 2 Chto&.i 5.2. and 2 Chrm.15. ij. In the firft place it is faid, that Ama&ia did wat which was right in the fight of the Lord^but not with a perfctt hearty and therefore God rejected him: the meaning is, that he was not throughout perfe#j but had fome fecret finnein him ; therefore God rciected him.

M 2 Now,

Anfi

tv.

Reafi 1 Hec is an hypocrite,

God hath res

fpeel unto fraall things withfinceri-ty, more than many great things with hypocridc.

Continuance infinne dangerous.

Reaf.ql He is ready to runneiruoo-ther fin* upon occasion.

Now in the other place, it is faid, The heart

ofAfa was ferfeft all his daies\ yet as we may read,

he had many infirmities; as i He put not away

the high places: 2 He relied upon the King of E-

gypt: 3 He milled on the Phyficians.- 4 He put

the Prophet into prifon. Yctnotwithftanding ali

thefe infirmities, it is laid, his heart was per feci y

becauie that thefe did not ruleinbim: For,

where there is found humiliation wrought in a-

j ny man, he, though thefc throughinfirmity may

jbeinhim^cthewalkethnotafterthemsandthen

only humiliation is good, when a man is defirous

tobcridof his finnes 5 and thiyk^ypocrite

wanted), becaufe there is rotcenraKt the core,

and his heart is not truly found-

The fourth reafon is, becaufe that hee that walketh but in any one knowne finne, if he had but tentation unto other finncs, hee would runnc into them alf@. Thence is that of the Apoftlc lames 2.10,11. Whofoeverfhall keepe the whole law^ and'jtt offend in onepint Js guilty of a8y his mea-\ ning is, that if fuch a man had but as ftrong ten-' tations unto other fins,hee would commit thera aifo; for if a man doth any duty out of fincerity, hee would doe all, becaufe that Godcomman-dethall,as it followed* in the fame place : For he that (hid) Doe not commit adultery,[aid alfo^Doe not hB- Nov, if'thou commit not adultery yet if thou kill\thou, art become a tranfertffor of the whole Law. For, looke what finne focver thou art tempted unto 3 the fame thou wilt commit, and if a hundred

Continuance in fmne dangerous.

h

drcd t«ntati©ns fliould as muchbefec thee, thou wouldeft yeedto thena all as well as to one.

For the better meaning of the paint, here it may be demanded,what this walking is >

Tothislanfwer, It is a metaphor taken from the manner of men in their moftufuall and ordinary carriage of therafelves 5 and therefore it needs fome explanation, becaufe it is a figurative fpeech. Now it is difcemed by thefe foure things :

Firft,See what way a man cho©feth to walke in; If a man by accident happeneth to fall into fome by-pa^h, where lyes not his journey ,that way isnetof hischoofiag, hee is not; faid to walke in that way : Pfal.119.3e. There David faith, / h Avee ho fen the way of truth ^ thy judgements have I laid before me. His meaning is, when hee did wholly confider what journey to take, then he fel intoGods path,and went in his waies. this was his refolution. If then after consideration thtu haft a full purpofe and inward refolution to goe in the paths of righteoufneffc,thou walked right.

2. See what way thou goeft forward in,for that way thou walkeft in •> if a man choof e a way, and goe not on in that way, it is nothing: David^Pfd.ii9^i. fayes, Imll tunne the way of thy Commandements jvhen thottjhalt enlarge my heart. But many are he re deceived, they thinke they have chofen the wayes of God, and yet goe on in the wayes of finne ; if they would walke

M 3 aright,

What this v»alkingi*»

Anfw.

Right Walking is knowne 1 By the choyceofthe way.

zBy the pro-grefle Cheiein

Xb

Continuance mfime dangerous.

x B; cotnpa-

mon^ana

guiifct.

^ Pytfeepro-

vifionwce

make.

rr,r.

Forrr:alito fee whether

, arighr, they muft hold on the paths of gcod-ncfle.

3 See what companions and guides you choofc fory our journey ; if thou profeflethou hr.fi: choftn the wayes of God, andyctdoft delight in the fame finfull pleafures thcu diddeft dcfircjthoamayft fay what thou wilt, but cer-

j tainc it i's^that thou art the fame man thou wert i

for Davids refolution, when he walked in this

■ path, was quite contrary-he hy^Aveayfromme

ye that workeiniquity 3 jer I mllnw keepe the Com-

\ mandemems of my God. And this is laid downe in

| the Text: if therfore wc follow the kmc guides,

the world, the flcfli,and the devill, wceftill goe

wrong.andafenot yet in the right way.

4 See whatprovifion thou make ft for the place before thou come thither 5 See whether ' thou feeke/lGodorthe Divell. A man that is

I to travel into Italy ,or any other Country to traf-j fickc there, will bee fure to provide afore-hand*

for his journey .• doe thou likewife, fee for what rCountrey thou bringeft exchange for % if thou } larft out all here for heaven, it is a figne-thou art • travelling thither; but if wee will make fliip-I wracke of a good confidence, and all our care is

to game here, itisaplainefigne wcewalkenot J alights

heaven. Now thus much for the

walking.

The Vfes follow : 1 This flionldbea trial!

for us to examine our fclvcs, whether wee bee

living

and that wee minde nothing lefle than

meaning ol

Continuancem (inne danger stts.

3?

liviog^men or no 5 for if we be living, then wee waikcj andifweewalke, then wee are to fee whecher we walic In the right way or nor; for, thisisftiefcope of the Apoftle here. Now,this we may know by that place,. Row.S.i. There is no condemnation to them which are in Cbrifi fcjns$ who xv dke not after the ficfl^ but after the. Spirit: his meaning is, by this yeeflulllcnow whether ye are in Chrifl: Jefus or not: $ if ye are h Chrift, yee walUnoc after the flefh, but after theSpi-J ric. This is a fure place of tryall, and a true j touchftone. And this tryall is very neceffary I for us; becaufe, that men live in the Church as corne lyes in the barne,.. after it is threfht in the floorc. It is called corne fn>n the more \ worthy pan,.and that rightly ; yet there is j more chaffe than corne intheheapc, and therefore ids neceffary chat the fanne fhxild come anddifcerne the chaffe from the tmc come; fo in the Cliurch, there is need of thefmneajfo, to winnow the gaod corne from the chaffe. Let men therefore by thefe two rales examine themrelves.

i See if it be a knowne finne.

z See if you continue in any finne,

i See if it be a kno wne finne.. A- ^ood man rmy continue in finne, and yet be perfect before God, if hce knowitnortobe a finne ; as the P#rijrkcslayinp#tygamie,yct it was not accounted of before God, becaufe they knew ic not to be a finne.: There were ma-r » py

weewaiice in cbe right way

or no.

Twd ru T es to try whether

w^ walks a-

j To f;e whether it b~ a £'« kno wne finne

Continuance m finne dangtrem.

%. To fee if thy finne be continued in.

ny good Kings continued in it, but if they had knownei:tobea finne, they would have forfa-kenir, and therefore, for all that they are laid to ferve God : As for example, a good?ubje<5t may be faid to be obedient to his Prince, when 1: may fee hee doeth not that which at that time is his Princes wills becaufe, that if hee knew \\ hat were his Princes will, hee would doe it : but if a man willingly commits treafon, hecan-not be C iid to be a faithfull fubjedi • fo hee that fmncs againft knowledge, cannot bee a good man.

2. See if thy finne be continued in. Itis the continuance in finne that makes thee in the eftateofcondemnationrifitbeaknowne finne a man fals into ? yet if fee continue not therein, this is no argument againft him,for thegod-lieft man upon occafien may fall,but fuch a man is not hirafelfc. Hence is that faying, Be was not himfdfe when hee did it: But as for thofe that makea common Trade of finning, they cannot fay, but that they are themfelves in the commit-ting thereof. In the godly, as Paul (kid, Rom.j. 17. T^pw then jt is no mwe I that doc it ^ but finne that dweliethinmee. It is notthey, but finne that (till remaineth in them : yet the finne, though it be in them after their regeneration, yet it hath no poffeffionas it had before. Take heed therefore that althoudlthou haft the fame occafions offered thee as before thou haddeft, yet thoudoft notconti&uein it, but totally abfiaine therefrom ;

fintimtince inflnne danger om .

80

from, for a wicked man may a great while, even a whole yecre,abftainefrom fome fin 3 and yet be laid to lye in it, becaufe,that ifhe fend the fame occafions offered 2s before he hsd>he would have committed thefame finne as before he did. Let every man therefore lookeb^ckeunto hisowne heart,and confider with himfclfe, whetherb.ee is not the fame man he was;Tome had their delight in covetoufncfle 3 fcoieinpleafare^ fomeinpre-ferment/ome in credit, examin now your fclves J and fee whether Lhou doft not delight in the fame things (till 5 fee if th©u doft not: continue ftillinthcm, and commit them uiually, andfo judge of it accordingly.

But here men may make many evafions, and find many doubts, that it is no knowne finne, xhat they lye not init,andthelike. Therefore, to the end I may make it plains, I will reduce all to thefe five heads :

The firftqueftien (hall be this, when ic is a knownc finne, for the hypocrite will be ready to find an evafion about this ;as for the breaking of the.Sabbath 3 for covetoufnefle,and the like,they will lay they are no fianes, how (hall they know they are finnes?

To this I anfwer, the fparkes of conicience

will glow in the aiidft of this darkeneffe, that will grudge at that finne,and then be lure it is a knownefinne, though it doe but whifper againft it. , If therefore thy confidence tells thee, that fuchandfuchthings-arenafight, and t© bee a- N voyded,

When fn is a knownc fmne

Every irans confcicnce will tell him what is a knewnefinne

Continuance mftnne danger otis %

Qhtft*

\

voyded, (although it may. be for a time.thou l mayft Leepedowne thy confaence, and fuffe-ireft it nottofpcakc out for the noyfe thy lufts make,) ycr, when thou (halt come to lye upon thy death-bed, and at the laft day, when thou j (hahappeare before God in judgement, then j for ccrcaiacfhalt thou find thefe to befinncs g and j that to thy coft : Th®u now wilt bee ready to hy fomethingjStnd put away thy finne from thee, but that will not ferve the fcurne ; hearken therefore now to thy confcicnce,. and fee whether | that doth not tell thee, .fuch and fuch things are finfull.

Here it may be demanded5 A godly man foretimes may have a fcruplc in confciencc, whether he is to doe fuch or fuch things $ now therefore wherein lyes the difference betweene the fcruple of the godly, .and.ignoranee of the wicked.

Tothislanfwer, Indeed there is a great difference betweene the fcruple of thegodly, and the ignorance that is in the wieked, and the mtirmuring and accufing of a guilty confeience. There are three fignes whereby they may be discerned.

1 For the guilty confcicnce; when he lyes in a knowncfinae, and his confciencc telshim it is a finnc, he makes no inquiry after it, but he finds fuch afweetnefTein it, that his heart is ingaged ledgelyciofif fco it, hecannorfpeakeagainft it,nay, herefolves forfaiie ft, y ltofinne,yca a and whenfoev^r he is reproved for it

he

Anfr*

3 Differences befv*ettne the accufing of a guilty confcicnce jsnd tfce fcruplescf tae godly.

Differ. T. The kicked after know-

Continuance in finne dangerous.

91

hee is very angry. But onthe contrary fide, for him that hath a fcrupleinconfdence,raight he but bee informed of it that it were afinne, hce would faine know it,and with all his heart 1 eave it. Therefore he doth inquire and" labour by all meanestoknowifitbea finne, and no fooner doth be know it to be a finne,but heforfaketh it. 2 Thou mayfl difcerne of it by the fub;e<ft matter of their fcruple: if it bee a hard knot and queftion, then it may be in a good man, and fuch an one ftiould gather thefoundeft and beft rea-{ onSj an^fe what fideis m@ft probable,and that he mufti Bw. Bat on the contrary fide, if it be an cafie matter of morality, then thou art the more to be fufpe&ed/or the moral law is ingrafted into our hearts. For an inftance$ If it be about the negleft of the Sabbath, or about company, keeping ,and the like, tkeeonfeience that is a virgin, and never will bee corrupted, that will tell thee thefe thing s,and perfwade thee of them: In-decd,fometimes thou may ft have a (eared confcl-ence,paft feeling 5 and then, when once thy con-j fcience hath done telling ofthee.then thou art in j a pittifull cafe.

3 Thou may ft difecrne of them by the reft

j of their anions 5 if they haveagoodconfeience,

1 they will be troubled about thnt, and the reft of

J their life will be good .• but thou mayft quickly

gather whether it be a raging finn^or no, for then

they will doe all things on the other fide, and

one knowne fin drawes on another, and the falfc-

N 2 ne^e

Inthefubica matter,

Differ.^. In the reft of ihck actions,'

Qontmu&nct infinne dangerous.

Q^Jt*

Anfiv*

Wherein a godly man & a wicked may befaid toa-gtee & dift^r. i They agree in the way, and differ in she end of their iourncyi

Simk*

neifc of their hearts will be difcerned in other things alfoifor one reigning iinne is like to a dif- j eafe that weakneth all the faculties of the body : for even fo that weakneth all the faculties of the foule. Andfo much of thefirftqueftion.

The fecond queftion is this, hee that is a car-nail man may fay,1 doe many goodthings as wcl as others,and although I doe fomctimefinne,yct I allow not my lelfe therein, and what can a godly man doe ot fay more £

To this I anfwer; Godly men and wicked may goe farre together, but in themfel^diey differ much. Therefore 5 firft,Ivvillfhew^B^ far they may agree and differ -, and feeondly, how they maybe difcerned.

I. In thefe things they agree and differ. 1 Fir ft, both may agree in the way, and yet differ in the end, their journies end may be two fe-verall places ? for the end of all that a godly man doth, is the glory of God j but the good which I a wicked mandotb, is either out of fome pre-! \ fent feare, or hope, or flafliesof confeience, or | (for fome by-rcfpe&s, fo that in all he aimes moil; at his owne profit -, it proceedeth not from the inward man, a new regenerated heart, as it doth in the godly: For example, fuppofca man travelling, and by chance fall into London road becanfe it is co-incident with his way, and not becaufc his iourney lyes to London, but onely forxhat is his readieft and perhaps cleaneft way • now wee cannot fay that man tends to

Lon-

3

Continuance in finxe dangerous.

S3

London for all that, becaufe here the denomination is taken fr©m the utmoft end of his tourney.

2. They both agree and differ for the difap-proving of evilb I know that there may be in tne wicked a difapproving of evilly as well as in the godly.- wherefore we are to know that there is a twofold difapproving of evill.

i. That that arifeth from a particular nature in conscience.

2. From a true principle of regeneration. •

If thy difaliowing of fin doth but arifefrorn a naturall confeience, that is nothing. But if it bee from a principle of regeneration, that is,from a new difpofition that is wrought in us, if from it wc difallow finne,®ur cafe is good.

But now the fignes whereby wefhall dif-cerne betweene thefe t wo,are three .• lL The firft figne is this 5 ifthou doft difallow thy felfe in finne from a new principle of regeneration, thou wilt abftaine from fin with delight, and fettle upon goodnefle, as a ftone, or any other heavy thing refts inks centre, for working with a habit, is working with delight y whcnamanf-tshirafclfe ^againft finne with all might and maine, then it is a true figne. But now for the naturall confeience, let him btc but out of his old company, he is out of his elemenr, whatfoever good thing he doth, hee doth itnor with the whole bent of his fpint, but it feerac s tedious unto him*

N 3 The

i They both difagree and differ ia the disapproving of evil!

Difapproving of eviiltwo-folc.

Three figncs to diftinguiCh betweene a natnralldif-likofcvil,and a regenerate. I A delightful abfta'tning iiom finne.

S4

Continuance tnfinne dangerous,

i S change and rifing of

chclrtcjitboth ags:aft old (;ns and the docssofthcai

3 Achangenf the whole bu

Simile.

The fecond fignc>whcrcby you may difecrne the natural! conicience^is fioac;ii lie loveth thofe that continue in fiich finncs as he doth > if he be a drunkard, he doth delight in drunkards s ifa gameftcr, he doth delight in gameftcrs : for he never comes to the contrary grace, but hath pleafure in them that commit the fame fianes: Hut the regenerate man, hce that hath a heart changedjhis heart rifeth againf t fiich men. Ther-fer e, Rom . i. 3 2 . it is faid, \Wko knowing the fudge-mer*tef€od (that they which Commit fiich things^ are worthy efdeath) notincly doe the fame fat have fie a fare in them that doe them. If this is reckoned j as one of the finnes of the G entiles 3 not onely to commit finnes themfelves^ but alfo.to take pleafure in thofe that commit the fame finncs. W hen therefore a man hates them thatlovegoodnefle, andfavourcth and delightcth in thofe that are evill,its a great figne the heart is not changed^for the Scripture makes that a lefle figne of a dead man,to doc evi!l,than to favour them that doe it. On the contrary fide, for a man to favour good men and goodnciTe 5 and hate finnc, it is a great figne of a regenerated man; when, as the Wife-man iaith y Prov.29-iv.T hettmuft wants an abi-mtnation to the iufl.

The third figos whereby you may difecrne ir, is this, If thy dif-allowance of finnc arife from a true principle of regeneration, it will transferee the whole mm • as a fnngge being once ingrafted into the ftocke, will change the

whole (

Continuance m print dangerous.

95

whole nature of the ftocke. For looke what the will is fee upon, that will change the whole man* and draw that after -it j fee therefore now what thy fpeeckes and delights are, if # thy disallowance of finnearife from a good principle, rhey are true. On the contrary fide,- the natu-rail conference that doth not transforms the whole man, but onely in fome few things 5 i though it difallow of finne, yet it will goe on in j finne 4 and fuch men hold, or as the word in the Originallis, (Rqm*i. 18.J Thej imprifen the truth in mrighteoufnejfe. Their confcienccs being inlightned, they kcepc it, andimprifonit in that faculty: The confeience that telleth us what to doe, andyetthereisaogenerall amendment in us. And this is a great figne wee are not inwardly changed. And lb much for the fe-cond qaeftion.

The third queftion is this; Godly menoften-times relapfe and goebacke againe and againe, and often fall into thefame finne,and they know it to be a finne • how therefore fliall I diftinguifla betweene this relapfing and lying in finne?

To this I anfwer. Yeu (hall diflinguilh it by thefethreefigncs:

The firft figne is this, A godly man never re-lapfes into purposes of finning ; hee doth not before-hand premeditate and thinke of the plea-fanmefle and fweetnefTe thereof : % and after I this manner isithid^Hee thatis-bowe of God can-1 wtfitixt) for hee is overcome of finne but upon 1

fame i

$*$&

tAnfa*

Diftinftiobe* twixt agod'y trans relapsing and lying in finne. 1 Hee hath no purpolecofin

Continuance in (tnne cLangerem,

z He favour ech hoc his fin

3 He falls not into the lame finne

i So often as before.

(omeoccafion. But the wicked man after hee hath committed finne, doth purpofe to doe it a-gaine; fo that he cannot be properly faid to fall into fiimeagainc, becaufc.iapurpofe hee-never left it.

The fecond figne is this; Looke what finne a carnail man lyeth in,that is his beloved finne 5 he favoureth it moft, and would not be eroded in it, he cannot abide to be told and admoniflied of that finne. Nowitisotherwife with the godly man, hcfivourethnothirafelfe herein, but that finne which heis mod ready tofall into, he isgladdeft to heare that eondemaed, hee is very willing to hearethe Preacher fpeake againft that. As for the wicked man he muft not be touched, hec is like a lame man whichcannot endure to be ftir-red/o he cannot abide that his beloved fin fhould bee fpoken againft.

3. There is a great difference in the/c two things :

1. The godly man falls not into it (oof ten as he did before.

2. Hec falls not into it after the fame manner.

1. Hefalls notfo often as he did before.

Heedochgreatlyrefiftit, the being and e£ fenccoffinneisnotftillin him, though it may be in part; if the fame occafioas be fet before kiim,yetbeisnotdravVne away as hee was before. As for the wicked man, he is the fame hee vvas,and upon every flight occafion he will bee

drawne

Continuance in finne dangerous.

97

drawneaway • he cannot abftaine from finning, becaufe that finne is not- wcakned, bat is full ftill in him.

2. For the manner Although hee doth fometiraes flip, yet it is with great griefe and reludation, hee is more forryfor italwayes, and every time gets ground of it, and ftrength ag^inft it. But as for the wicked man it is nothing fo, he doth it with as much j oy as ever he did, he findeth as much fweetneffe in it as ever he did before. So then we fee there is a plaine difference betweene the relapfcs of the godly, and the wickeds lying in finne. Andfo much for the third quefhon.

The fourth queftion, or rather an ©bje&ion, is thisjNo body can doeallthings,thebeft of us are finners,we are but flcftund blood,whichisfraile, the beft have fome imperfc&ions 5 and therefore, who is it that finneth not J

To this I anfwer. It is true that all men are fin-ners,the godly offend as well as the wicked, yea, the godly offend ofccn,and much- but yet there is f a double difference betweene the offences of the god ly and the wicked.

i The hypocrite hath alwayes fome predominant and ruling finne in hirr^ wherein he fa-voureth himfelfe, fo that ail he doth mufthave refj!>e& to it, and where religion croffes that, it | muft give place, aad there muft bee a bawlkiag of good.duties,ifitbeagamft it. But as for the godly, in them there is no predominant finne, it O may

2 After the fame manner*

3s*M>-

<s4tifa

^double ciif-terence between the fins of the godly and the wicked. .

i In the wicked fome Cm 2«evcrprcdc> nuxsant.

Continuance in fmne a&ngtrous %

Simile*

(§ss/?-s<

iTbc wicked commu Gnne

woikc.

jmay be now one infirmity ftarts up, then ano-I theft but downe they goc agamc, none can get ; the vidory over him. "1 he hypocrite hath fome j j domineering finne^iawhich he will be favoured, ! but as for the godly man, he defires none to fpare him.

% There is a great difference in the manner; a wicked man doth it as his proper ,vorke, his delight and his glory, hee ads hirnfelfe in it. But the godly man, hee ads not hirnfelfe in committing fuch a iinne, it is noc hee that finnts, b^tfomethingt^hatisinhim, and he is very ibr-i ry afterwards that hee was fo feclifhly overtaken therewith. One man miy weare a chr.inc j for an ornament,another tor a r citcr,and would with all his heart be rid o[ it: fo it is with the ! godly man, hisfbne isaburtheru itohim, and rhe would be very glad to be rid of it • but to the ! wicked man it is no burthen, butheereioyceth in it, heeaccounteth it all his pleafure, he reckons it a lofieto be hundred inh's way, or to leaveit. The godly man hee eftcemeiru it as very kurtfu II, hee knowes it hiudershim, lo that he cannot doc that he would. The godly man, heentertainesfinneasatheefc, but the wicked maaasa welcome gucft. Andfo much for the fourth queftion.

The fifth and laft.quoftion is this, Howflal! wee diftinguifli betweene thepurpofes of the wicked and of the godly, becaufe that oft times! both fceme to be good > and there be many men I

that*

Continuance in finnedangerous.

99

that have good purpofes, and doc but very little. To this I anfwer, the p^rpofcs of the hypocrite are weake, and bring nothing to pafle, but as they rife, fo they prefently vaniili againe; But the godly mans, they are well rooted in the foule, and bring the thing to pafic that they labour to effeft. A good man will ufe all the meanes hecan to abftaine from finne, he will fhunnealltheoccafions: but the wicked man, bee will notfc>ftainc from the occafions, hee knowes his nature will bee ready to take hold of finne, and yet he will not avoyd the occafions and allurements thereto ; furely therefore j this man hath no purpofe to leave finne, for if his j purpofe be not put in pra&ice, hee had as good j

[ never purpofe, for it hath no effeft. The godly j man, he will ufe all good meanes to further his intent, by fafting and prayer, and all other good duties. Againe,a godly man,if he hath aluft in finne, hee will refift it with all his might, and never give over.; though hee doth flip, y-at he prefently rifeth againe, and never ceafeth, and

j therefore it fhalinocbe imputed to him ; but if a man hath flitting purpofes in hisbrainc,that is nothing, though hee falleth not into -the famefinnefo often. Thus much for the -firft ufe oftnall.

The fecond Ufe ferveth for comfort. For if this bee a figne of deadnefTe,.to walke in finne j then it is a matter of comfort to all thofe, who,. although they often-titnes flippc

O 2 into

The purpofes otth« wicked are weak and frmclcfle, but of thegodJy ftrong and ef. fcduall.

rft

To comforts! thofe that da not continue;

Continuance mfmneaangerotu.

Sim!e<

in o finne, yet are fincere hearted, and doe not continue in knowne finnes. You had thrtcforc no need to cry out againft us i that oar words arc cruell words, for this is a dodrine fullfweet- youmuftatthefirftgive us leave ta open the wound, though it be painefull, yet af- \ ter, you (hall findc the cafe and fweetnefle. The | Bone-fetter, thatbecaufehee would not dealer J roughly, fcttcth not the bone aright, but puts in | 1 thclbrejoyntonelya little, anoWoth not fct it I throughly ; it may be at firftthou (hall bee cal-1 led a good bone- fetter, becaufe the per fen illaf-fe&ed, fortheprefent feeles no paine, yet afterwards when the joynt-is notfeated, will bee wiled againft: or the Surgeon that will not fearch the wound to the bottome for paining the patient, at the firfl: may be pleafiag -, but afterwards in the end hee (hall have little thanke for his labour : in like manner fhould the Doctrine bee harfhat firft, becaufe itfearcheth the fore to the quicke, yet the end of it is comfort. The end of Chrifts fpeaking to the people in Saint Johns Gofpell, was at the laft comfort and joy. Labour therefore all of you to make this ufc of this Do-<5hine \ you that have fincere hearts,takcit home to your felves, if you doe walke in no knowne ,finnes: but if yeehave walked formerly in any (knowne finnes, now beginnc to re&ifte your livcs,that fo yo u may have caufc to take thisDo-ftrinc unto your ownefoules. Brcake the bands of Satan, and forget all his faire allurements, : . yau

Continuance m (inne dangerous.

you muft part with-ally©urfwceteti: finnesfor ir, and give all you have to purcfrafe this J i well Comfort you may have, and all our deftre is, to make your hearts perfedi, that Co you may finde comfort. If your hearts beperfeft, you /hall find thefc foure comforts .•

i You (hall finde more comfort in eafineile and contentcdneffet© forbeare that luft we raoft delighted in, than ever wee did in yeclding to it.

i You fhall finde your felves able to reft, to pray, to heare, and to fan&ifiethe Sabbath-make your hearts good, and youfhalldoethefe things with delight: for, as when a mans hand is outof joynt he csnnot worke • fo if the foule be out offrame, it cannot pray 3 &c.

3 You fliaUfindeyourtevesable to beare af-RiAions 5 before you can beare nothing; but every thing is as a burthen unto you: A man having aflioulderthatisoutof joynt, cannot beareany thing •, fo, jif finne be mingled withaffliciion,it makes that bitter : but after you have purged your felvcsfrom finne, you fliall be able to beare them • bat when there is no ftrengch wi:hin,how (hall we beare them J

4 When your hearts are perfed, the wound will prefently bee healed and grow welL The peace of the wicked is bnt like a wound that is skinned over, at the laft it will breake out againe, hee may make a fhewforawhile, but there is a fecret difeafe in him s and the latter ^ _ O *- e-d

JOI

4 Comforts inapetfed heart*

i Contented nafle to tor-fake luft.

2. Ability to pr'ayci.

Simile*

3 Abiliry to beare affliction.

4$oand peace and lading.

Continuance infinite dangerous.

end of that man will bewarfe than the beginning; their pame will be worfe hereafter, the painethac hee (hall endure when death conaes 3 when Gods infupportable wrath beginnes to charge his finne upon his confeienee, that will be worfe than ail hee endured before. And thus youfeethisDocftrineis moft fweettoall thofe that have perfeft hearts'; but to the other 3 thatre-maine ftillin theirfmnes 3 moft dangerous*

A

SERMON

PREACHED

LINCOLNES4NNE

O N By that late faithfull Preacher, anrJ

worthy Inftcumcnc of Gods glory,

lOHH Vr PRESTO^

D r . in Divinity, Chaplaine in Ordinary to his Majefty, Mailer of Emanuel Colledge in Cambridge, and fome-titnes Preacher or Lincolncs-lnm*

LONDON:

Printed for Andrew C-oeke^ at thcblacke Bearelti

PROFITABLE

SERMON PREACHED

AT LlNCOLNES; Inne, Oft

Gen. XXII. XIV,

^s it isfaid to this day 3 In the mount ofthz LORD it jha&befeene*

HE occafion of thefe words, was that famous hyftorie of A-brabatns offering his Sonne ifaack : now 1 1 that fo greatapafTage of Gods providence, andfo greatatryallof •"Hay Abrahams faith might not pafle away, but be remembred, the Lord delivereth it in a provcrbe,

P Js {

The oecafion ofthcwoi ds.

J Sermon.

Obfe-v.

As it is JAtdunxo this day • beaufewee are apt to forget, and .proverbs arc (here and pithy, andfo the better remembred, and therefore the Lord fetteth this marke upon it : whence by the way we obferve, That fpeciallpaflages of .Gods pro-vidence fhould not be forgotten.

And therefore it is the. manner of the Lord in fuch paflages of his providence, to make fongs of them : and fo hath it bcene likewife the pra&ice of the Lords people to turne fuch things into fongs, which they would not forger, as we fee at the Red Sea, andinthetime ofDefora • and fo did wefts, when he would have fome things to be rcmembred of the children of Ifrael, he left them afong.- fodid Dw/Wlikewife, who for the remembrance of the Lords goodncfle 5 ,made many Pfilmes ofthankfgiving.

Now a proverbeis much of the fimenaaire^but it is fhort,and mak:es a greater imprefl!on,and thcr-fore this great matter here fet forth by it,is the dif-penfation of the Lords providence.

s sm&i i r ^v^r^T' 1 "?'? ph ? That the

\ ibcTc«. , Lord milkfeem : why, what Orange thing is that*r the Lord is feene every where of us, and makes himfelfe continually vifible unto us. I, but this is another kinde. ©flight, which is not in a general! manner to bee beheld, but in his fpeciall providence to his fervants in their afiMions.

The lecond thingis, Tfee time when he will be feenejthatis, Inthc Mount : that is, when things are brought to an extremity,w,hen rathink«teie is

Twothirces

^ Sermon.

is ho more helpe nor hope, that is the time when the Lord will be fecne.

Now the fcopeofthis place is, to helpe us a-'gainft difeoungements, when wee feelt goe hard with the Church that there is no hope for them, for thanwe are not to diftruft,Becaufc in the mount will the Urd be fecne, in diftrfle will the Lord flievv himfclfe ; and therefore you are to take heed of difcouragements that yoaleave not your hope/or then you take away indevour, and fo Gods caufes : fall to the ground, and thereby the Lord is forfa-ken of us; for it is ©ur hope that fets ail aworkc, and the want of hope makes us turne our backes* yea, foyle and give over theLords Battels ; and therefore we fhould ftill maintaine our hope in all extremities whatfocver, for when the Lord fends any afflictions on the Church or our felvss, wee ought not to defpife or make light of them, be-caufe they arc the meflcngers ofthe Lord,to humble us: fo we mud not on the other fide have the finewes of our fbulcs loofened by them; for as we are not to defpife the Chaftening of the Lord, Co are wee not to faint when wee are rebuked of him; form the Mount rvilltheLordbefiene: that is, it is a thing that the Lord will ufually doe, not at this time when thou wouldeft have him,buteven when Abraham was fetching theblow,then toftay his hand: And it is his ufuall courfe fo to doe^and therefore it is turned into a proverbe, beoaufc k is ordinary.

Secondly,we have ordinary ufe of it,and there-P 2 fore

Thcfcepc of the place a-gainftdifecu-rageoaams,

For ordiran ufe

d Sermon:

>imiic»

Deft, l <

Feaf, i.

To make it 5R

a r fi:ction.

Simile*

Bccnufethe Lord mi^ht fee fouefetunto.

ferelikcwifc it is put into a provcrbe $ for the Lord ufually brings us into extremities s and that it might be the better remembred of us, it is put into a proverbe,for that is the ufe of ihortfentences | to be eafily carried in the memory ^ and therefore the Lord hath thus turned it: As men doe by their Silvcr,they change it into Gold that it may with the more cafe be carried.

Now to come to the words 5 out of which wee may Iearne,Thatr/ is Godsuf^allmamer to bring his children to extremities* The examples are fo many in Scriptures, and in ©ur daily experience of this that we need not infift on the proofe of it, but proceed to (hew the reafons thereof.

And the firft caufe why the Lord doth l& ufually doe it,- is, Whenkebringsafflitfionsonhis children,he lets it runnealong till they mny thinke there is no more helpe,nor hope, thatfo it may be anaffli&iontotheoi} for it would not bean affli-dion.except it did runne onto the uttermoft psinr; for if there were anydoorefor us to get our,wee were not compafletf about; but whena man hath no gap to goe out at, that is it that makes the fpirit of a man to ftnke. If a man were ia a fmoky houfe, and had a doore open,it were no difficulty for him to fhifthimfelfe out of it; but when wee arc (hut up, that is it which makes it difficult; and that it might i>efo, the Lord fuffers it to come to an extremity..

Secondly, The Lord brings us to an extremity becaufe the Lord might be fought to ; for io long as

A Sermon,

Simile*

as the Creatures can doc us any good, we will goc no further j but when they faile us, wee are ready to lookctip to the Lord / As it is with men which areon the Seas, when they are in an extremity, thofetkat will not pray at any other time, will pray now, and bee ready to fay with thefe in the Prophet Hofea 6.1. Come and let us returne twto the Lord ; for he hath torne^andhe wiS heale us • be hath (mitten jwd he mBhindu* up: and the reafon is^ becaufe where the Creature ends ^the Lord muft beginne, otherwife there can bee no helpe at all. And hence it is that at the time of death, when a man once fees that, and hath no deliverance, it quaileth the ftouteft fpirits that are : as Sanl^vhzn hee could fee nothing but death before him, then jhefankedowneto the ground, and till then the Lord is not fought to 3 but in their afflictions they will feeke mee y faith the Lord; becaufe then they

f can goe no where elfe. Therefore when a man is I brought to fay, vaine is the helpe of mm, then he I willlooke to the Lord for his helpe s bur till jthen,manisftbjedito l<x>ke round on every fide i to fee if there bee any that will helper but when j there is none^then he feekesunto the Lordand is I delivered,

Thirdly, the Lord doth it, becaufe that hereby itcomeSto paffe that the Lord maybeknewneto bethehelper^ that whenu*/ee are delivered, hee may have all the praife 5 for otherwife ifthere be j but a littlehelpeinthe Creature, weearereadyl many timestoafcribeitalltoit, or at leaft tod:- 1 P 3 , vide

Becaufe Goi Eiay be known to be the helpe** .

A Sermon*

| vide the prayfe 3 and therefore the Lord faid to Gideon^ IndgS] . 1 .Tkefeofle that are with thee^rc too manj: though indeed they were but few in cqih-parifon of the multitude which they were to goe 3gainft,yet*they were too many for Gideon to have acknowledged the hand of the Lord in if, if hee fhould have had thcvi&ory with them. But the Lord will not divide his glory with another, and therefore he will bring a man to the ftreight to be without all hope, that fo hee may have all the praife • for when other aaeanesconcurre with his hclpc,thenitis divided -, bat without that, his arme'Iyes naked, asit were* and therefore that it might bee knowne, hee brings them to extre-rniae.

Fourthly, the Lord doth it, fcecaufe all that wee have, wee might have as a new gift: Therefore the Lord fuffers us, as it were, to forfeit our Leafes, that hee may renew them 5 otherwifewe fhould thinke our felves to bee Free-holders. But when we come to fee all gone,our hcalth,wcalth, andcredit to faileus, and in that extremity the Lord to give it us, it isasathinggiveaonanew gift, and then we take our life as given againeof he Lord: and foinany other ftreight,when there is no heipe of mar* left, then wee take it wholly frem the Lords and then wee give it to him a-gainc.

Fifthly, The Lord doth it, fcecaufe hee may teach us by Experience to know him.

But here fome man will be ready to fay, Why

can-

Reafr.

Because we might receive it as anew gift

t

j Rea[. S . \ Rscaulc wee

may know ' the Lord.

d Sermon.

God is never

but by cxps* riencc.

cannot that be vvirhout thcfe extremities i

To this I ani wer, You muft know when a man goes on in a cowrie, without any troubles 3 or changes, his-experience is to no purpofe ^ for hee hath no great experience of the Lofd : But when amah is in tribulation, that brings experience 5 and experience, hope; for it is another kindc of experience that is fo learned, than that which comes without it: and indeed nothing is well learned till \ it bee learned by experience. And -therefore our Saviour Chrift himfelfe that had all knowledge that could be had without this, would have this alfo of experience likewife j for when a man is in extremity, then (hall hee have experience of the Lord. And therefore it is faid of Mamjfcs y when hee was in affli<ftion 5 and had prayed to the Lord, humbling himfel&,aad was reftored, that he knew thcLordtvtuGod y 2 CAnn.35.15. Why, did hee not know that before? No, not as now hee did-for now hee knevrthe Lord by experience : and the want of this.is the caufe why many feare net God-; for, becaufe they have no changes, they know him nat by experience, and therefore they feare him nor. And for this caufe, when the Lord didever maaifefthimfelfe inany fpedall manner to any of his people, ye fhall fee it al\vayes to be upon feme great change that befell them ; As when/4^ was forced to leave his-fathers houfe^o flyefrom-his brother Efiu, then did the Lord in a {peciall manner j mamfeit himfelfe unto him • ahd fo like wile at his returning home againe,when

hrs

G-bd-tPaoife-ftcthhimfclfe ever, upon fome great chan^v

A Sermon*

Reaftfc

his brother Efia came agamft him with foure hundred men to deftroy him, which was a great change, thentheLord appeared to him againe.-fo ftill upon the greatchangesof his people doth the Lord appeareuato them; and as'hee did to chem in former day es, fo he doth to us ndw ; hee doth appeare unto .us fometimesby experience of his goodnef fe > which that he may doe, he brings us to extremities..

Laftly, the Lord doth it for proofe and tryall, for fo it is faid in the begmniag of this Chapter, Ged did prove Abraham; and therefore (aid unto hire, Take now thine only Sonne lfa*ck^wbemth$H loveft^andejfer him uf enene of the rrwintaines which l Jhall fherv thee: Now feeing the Lords intent was to prove him whether hee would part with his fonne Ifaack for his fake, therefore he lets him goe to the very place and utmoft period of offering his fonne i for if the Lord had taken this tryall of himbefore hee had brought him tothc very utmoft, he had not beene tryed ; but when the knife was as it were going to the throat of his fonne, then was hee fully tryed: * And like unto this doe wedeale with friends one towards ano-ther^for when you will try how another will truft unto you,you will let him alone till there be siooe elfe to help jfor if there be any other for him to go to, itisnotryall j butifit is come to this that you muftdocit, or none will, then have you tryed him and not before: in like manner did the Lord proye Abraham in this place.

The

A Sermon.

The Ufe of it is, That we might Icarnc never tobcdifcouraged; whatfoever ourcafeis, let us never fufFer oar hearts to be caft downe in us ; for as wee are very prone to let goe our hold upon all oceafions,fo is it a very great fault fo to dec. We kchovj David doth recoiled himfelfe together when his (oule was difquieted within him,asking himfelfe why it was fo ? which hee would not have done, if the other had not beenc a fault in •him; and therefore why doc wee fo caft dowae our foules ? If we fay, it is becaufe it will be long before the Lord will cotac and undertake our helpe .• I anfwer,no,it will not;for as foonc as he dothfee thee fit for helpe, hee will give it j for when things are moftdefperate, then his helpe is neareft .• for as he is able then to doe it, fo is hee moft willing to doe it then. And to this purpofe is that place, Hcf 14.4 ,5 y 6.1 willhtale their backe* tidings I will I eve them freely for mine anger u tur-nedawajjrGinthern* IwiUbetas the dew to jfrael^ fftjhaligrowasthe Li/ly^ and cajl forth his roots at Lebanon > bi> brmches fba/l fpread> his beauty JhjiH btASthtsOhvi^ andhts (well as Lebanon* When Ilrael wasfalleruntoa very low condition, and I had taken to him vVords, and repented of their

les, then the Lord healed their back-Aiding which was the caufe of their milery t and then though they were outwardly miierable, yet hee will be as the dew unto them* that though they be as theLIIIiesin winter which hath neither colour, fcenr,n#r beauty, yet confider in the fpring time

Q^ what

Vfii

\e$.

Net'tobs dif-courage-d what ever our cafe be.

PfaUj y.

Gbiecl. Anfw*

Hofea 14.«» 5 j<5> opened.

lO

JSermov*

whit I doe unto them, and learne to know me by the workes of nature; for if I doe but fenda little dew,fuchasisinthetime of fpring, it (hall grow againe, yea and bring forth fuch a flower, whofe beauty lhall exceed Salomon in all his Royalty:and if the Lord can doe fo in nature to the hsarbs of the field, do: you not thinks he is able to doe it to you in the ordinary paflages of his providence ? If heefhall butftuaeonyoti. witfi the light of his Countenance, yea though you were as the Lilly in the Winter, yet lhall you fpring againe as the Lilly in the Spring/that is,you fliall fpring quickly . I but you will fay, and quickly wither againe: No, faith the Lord, you (hall be confirmed and e-flablifhed in your eftate, for he will faften your roots as the trees of Lebanon, aad they were fader than the trees in other places ; for though they be tall, and fo their boughes might be mo* ved, yet the bodiesof the trees hold their oWne, becaufe they were well rooted: and in Lebanon! they we \ e faftcr than in oth er p laces 3 becauf e it was a firmer ground-; fo that if the Lord lift to plant / you, youihall be fure to remaine firmc.l but what ihall I be good for i I know not how to be ufcfull neither for God nor man, but to bee Laid afidc as a thing for which there is no more ufe. Nay, faith the Lord, I will not onely make yen beautifull as theLillies, and rooted as the Cedars, but I will makeyou as the Olive trees which are fit for ufe. And put the cafe thy name and credit be loft,yet your lmell (hall be as the fmell of Lebanon, that

J Sermon.

II

Examples, I ok

is, as Lebanon had many fwcet bloflbms and \ fwcet fmels, fo (hall it be with you, whatfoever your condition be,

ThfcplaCethen is a place of comfort againft dif-

jcouragements, which you may fee exemplified in

(divers examples: As in the example of !&b : you

jknovv in what a cafe hee was, hee loii all he had,

-that he had not a friend left him ; no,not his wife

■aorfervants that would fticke unto him, but was

brought to the very Mount, to an extremity that

could not goe further, for he was at the very brim

of the hill; yet when Ub was fit for mercy, when

he had humbled himfelfe, you fee what a change

the Lord made,how his beauty did returne sgaine 3

and how all his health, profperity, and friends did

returne unto him, infomuch as he was in all things

as before, yea and beyond it. So in the fourth of

DanieliGJwh® would have thought it poffibfe for

NebuchadnezzAr ever to have beene reftored, that

had loft his kingdome and wits too, which is the

i onely meancs to bring a man in againe 5 yea, hee

i had loft all his beauty, forhcewasabeaftof the

j field, yet the Lord made .1 change with him.- now

la man would wonder how this fliouldbe brought

j to pafle that he fhould have his kingd@me a-

■gaine, and be made knowncro his Nobles $ why

theTextfaith, Heelopkedup toheme^ y verf$^^nd

then his Nobles and Princes fought unto him:for

Nebtichad-

the difpofition of all peopleisto have the right htire to rule the kingdome 3 and therefore he had as much glory and honour as ever before. The

Q2 like

4 Sermon,

bcicwcsin ; . iik e y 0U (hall fee in MordecAyesiimt) when the it"*"*** 1 " Church was in extremity -, tor you fee how farre Human went,the blow was as it were in the giving, the knife Wis in his hand to cut the throat of the ^ie Church of the Jewes, yet when they had humbled rhenifeives by faftingand prayer to the I Lord, that made worke in heaven; and when there , was aehaagc in heaven, youfeehow quickly the : ; Church was changed, and brought even from the loweli degreeto the higheft that could be,orcver was in the time of thek trials. And therefore let us never give over our hopes,and defpaire not, for becaufe the Lord is ever ready to ihew mercy, for mercy pleafeth him: A man when he correfts his childe, he doth it unwillingly 5 but when he is fit Simile. for mercy, he is glad.to (hew that: whyfoit is with the Lord, he being willing to doe it, and ex-ceedingable, for hee is aPhyfitianthatisableto healethem$ft dangerous difeafes, and fhall wee then doubt of the accomplifhment? It is a eom-monfault amongft us to meafure the Lord according toour felves^and lo when wefee man cannot helpeus, wc thinke that God cannot i but he that can turneWinter into a Summer, can fpeedily' turne our eftates when we are fit for it: As a Phyfi-cian that adminifters hard potions to his Patient,it is not becaufe he cannot or will tmt give him plea-fant things, but it is becaufe his Patient is not fit for it- forasfooneashee is fit for. Cordials, hee moil willingljrgiyestJiem unto him: And as the Simile. Husbandman, hee is willing enough toiowc his

feed

d Sermon.

15

fcidin the earth, and would bee glad if the rime were come; i but hec knowech if hec foweic on the wilde wa.fte ground it would be loft, and ther-fore he plowes it nrft, and againe too, yea thrice if &be fteedfufl, and then having well feted it,, hee fowes his feed: Erenfoitis with the Lord, hee firtt plowes the ground, he digges deepe into the hearts of men if it be needfull foto doe, but if a little pi®wing will ferve, he never takes a deeper* undif one will ferve, hee never gives a iecond, and therefore when we are fit to receive the feed, mercy ftnll come in amaine amongft us* even as that which goes with wind and tide 5 yea, it /hall come as faft as oar mifery did, which though it comes headlong upon us as it did upon Ntbuchad* nezzar, yet how quickly did the Lord deliver him againe? aad fofhallit bee with us, becaufe the Lord is delighted with mercy, therefore the Lord doth ufually helpe in cxtremities,and not before, for in the Mount mHthe Lord be feene.

And as the firft Do&rine is drawne naturally from thefe words, That it is GodsnfuaB. manner to bringhiichildren into the Mounts fo inthefecond place, then and there will he be feene; Therefore it foilowes, That

In the time of extremities wilt the Lor ibe feene ^nd not before: But then he will appearc In his fpeciall providence,forthc comfort of hisChildren^thogh not before.

•And why fo *. Firft, becaufe the Lord knowes I this is the beft way to draw forth the pra&ice on Q 3 many\

Doc7r.2.

Rcafons why God will not be feene till ^ extremities ' are,

I To exercise

the graces of yourGcd by

M

A ctrmon.

(many graccs,and good duties, which otherwife 'would be without ufc.- As for example ; When lacob had made his brother Eftu, his enemy by his ha/iy getting of the blciurg, whereas if hee had ftayd the Lords time, he might have h id i: without any forrowes with it. but becaufe he will have it a wrong way, it is accompanied with many forrowes both in him and Rebecca like wife: Now if the Lord had prefently made reconciliation betwixt him 2nd his brother, as he could havedone, though he did not, but made it long firft,thatmade lacob exceeding fruitfull 5 for hee being caufed to to flye, as his mother counfclled him to doe,in his neceflity became acquainted with the Lord } and knew him better than ever otherwife hee fliould have knownehim: yea, he knew himfelfe better too, and therefore vowed to give the Lord the tenth of all that he had, and that the Lord fliould be his God for ever if hee would give him Food and Clothing, of which heielt thewantat that time; and this brought his heart to the Lord.• So like wife when Efau came againft him at his re- I turning home againe ; if at the firft it had beene told lacob that his brother had beene friends with him, he had never wreftled with the Lord as hee did* and fo fliould he have mifled of that great bleifing which he received in being called 1 frail. And therefore wee fee the Lord by this doth draw many great fruits from them* of which other-I wife the Lord fhould lole the glory, and wee the I benefit, if itwerenotfowithus. Solikcwifethe I Aneel

A Sermon,

1>

Angell wasfentto Daniel when h I but if the mcflSgehad then be<

began to pray: hen bcenc delivered to him, hisiieart had not becne Co well moulded in the frame of grace, therefore the Lord lets him a-lone; though he had given the Angell charge xo deliver the meffige to him, yet till he had done his worke, and was made fit for it, the meflage of their full deliverance was not madeknowne unto him.

A fecond rcafon why the Lord deferres, and will (lay till the very extremity comes, is, Be-caufe he would give a time to men to repent and meet him in, which is good for his Children, o-therwife we would not feeke imto the Lord :and forfqeh asdoc not feeke him, it is to leave them without excufe: as in Cbron. 1i,1 2 3 Chapter s,you fliall findc that Roboam fought the Lord for three yearcs together, and then departed from him, yet Shifacke was not fent againft him till the fifth yeareof hisreigne. Whence this is to be obfer-ved, thatthoughhchadforlakenthe Lord, who therefere had refolved to bring judgement upon him, yet he gives him twoyeares liberty to fee iC he would returne. So when Nebuchadnezzar was like aflourifhingtree, when hehad dreamed his dreame, and thatmadeknowneuntohim,thathe fliould becutdownet^fhe very root,like the lilly in winter, nothingihould be left but the ftumpes, j yet you fhall finde it twelve tuonechs after before' the Lord ftruckc him. So in the ckftrudtionof Je-rufalem by Nebuchadnezzar y the Lord was oftentimes

To give time ofrcpentancc

A Sermon.

To lot us know the vanity of thccreacu.c-

Simile*

Though God defer till ex-tremicy,yet then be will furcly help*

[ imes offering to ftrikc it, yet called backe his hand again thatthcy might humble themfelves and fecke his face.- but as it is faid of lezabel in the fecond of the Revelations y verf. \2. be gave her time to repent ^bm [be repented net*

Thirdly,the Lord doth not deliver till the time of extremity ,that we may know the vamty of the creature. And fee that they arc but as reeds that are empty: as for example, when a man is brought to Come great ftreight,and fees that men will forfake him init,as the Lord will caufe them to doe when 3c will bring a man to aitreightindeed, for then he will fhew him that there is no helpe in man 5 as ! when a man that is ficke, and fo farre gone that no phyficke will doc him good, but all Phyficians J have left him ; or when a man hath forne great ! bufinefle in hand, and nothing that he hath will cf-fc<3 k 5 and folikewifea man at Sea, when hee is in fuch a temped that neither rowing nor any hi g elfe will doe him good,then when men are in fuch cafes, they come to fee the vanity of the creature, and that all outward meanes will fhrtafide like a broken bow y for a broken bow being dravvne but a little, will hold; but if it be« drawne up to the head, then it breakes in the hand of him that handles it: Even Co, when the creature is put to it, then the vanity of them is frene, and thatthcy are but as hollow reeds that are empty, and fo not bee trufted to.

Now wemuft adde to this,that as the Lord will not deliver till then, yet then he will doe it. and

of

A Sermon*

17

of that you muft make no doubt, becaufe the Lord will raakegood hispromifes andbie juft, for he is abundant in truth>hee will make good all thac he hath faid, and that in abundance. Now if the Lord will helpe, and yetnottilla man come toexiremity, why then hee muft helpe or not at all,and fo he fliould faile thennhat truft unto him, when as one man will not faile another that truft-eth him, for that were treachery fo to doe 5 why then much kflc will the Lord faile thee, if thou rely upon him, if thy heartcan tell thee thou doft intirely reft upon him, it is impoffible hee fliould faile thee; And therefore he muft helpe thee at the laft caft, or elfcnot at all 5 and untill thou art 1 fo farre gone, thou art not come unto the Mount; for Abraham was three dayes in going the journey, and the Lord might have revealed it before if hee would, but hee did not till he came to the mount: And therefore doe not fay, now is the extremity, and yet the Lord doth nothelpemee, when thou art'but in the way 3 for thou art not yet come to the brow of the hill, thou art not at the utmoftpartofthe Mount.

The Vfeof it is, to teach us not to make too much hafte for deliverance in the time of diftrefle, but to wait upon the Lord, yea, depend upon his providence when wee feeme to be without helpe ; If welooke upon the Creature, yet then are wee to depend upon the Lord, fo as never to fay there is no helpe• but on the contrary, to fay, 7 mllirufl in him though he killme 5 for fo did Ahahamheve^

R he

ffe.

To teach us not to make too much haft for delivc« ranee.

J Sermon.

he was to kill his Senne.and yet he had hope; So letus, though there were a thingthat would bee our utter undoing if itfliould come on us, yet if it doe came thou oughteft to hope,becaufc it is the Lords manner to bring his people to extremities, as here to Abraham : and the like hee did to Peter when hecameto hinj on the waters $ for he might have holpen him before he beganne to finke if he, would, but hee did firft let him finke alittle,and then he holpe him .• So when the people were at the Red Sea,and had no gap to goe outat,theh the Lord holpe them, by making a way th®row the Sea ; In like manner he did t# Jacob when he was returning home from his father i« law Laban^ hee fuflfered£/4« tocomeoutagainft him with foure hundred men, before hee holpe him- and who would have'thought that Efau's mind /hould hare beene fo fuddenly turned ? But when Jacob was broughtt® a (treight, then the Lord turned all another way. And the like he did with David in the time of hisdiftreffe, he let him alone till the war ters were like togoe over him : but when his feet had almofl dipt, in regard of his outward and inward troubles, for he was at the very going dowm to the grave , then the Lord broughthis feet out of theNer, and fet him at liberty, and tooke hina out of the waters that he was not drowned : and therefore ftilltru'Hn the Lord, and labour that thy faith faile thee not whatfoever thy (heights be; for that was Peters fault when hee was oa the water 5 for if hee had funke, being hee had the

lords

A Sermon.

19

Lords word, hee fhould have bcene Cafe enough, and therefore had no caufe to doubt j and fo wee fhould learne tq doe, in all our /freights ftill to be-Iceve ^ which if we doe, we fhall findethe Lord very exceeding ready to helpe beyond all that wee can be able to aske or t hinke.

Seethisin an example or two, how the Lord comes betwixt thecupandthclipas it were, betwixt the very lifting up of the hand to the ftroke; J and as in the 1 ext, (o a lfo when the Sbmdmite had j by the command of the Prophet left her land, be-caufe of the Famine that was to e®me when the feven.yeares were done; for fhec trufted the Prophet, and therefore did not fay, AIas,what fliall I doc for my lands againe f bat did goe ; and when flice returned, and was gone to the King for her lands againe, at that very inftant was the King talking with Elifhaes fervant about the great workes of the Prophet, who thea told the King of this woman and her fonne, confirming that which Ge-^whadfaid, and Gebezi being prefent to helpe to fpeake for the woman* and then fheehad not onely her lands reftored her, but the fruits of it alfe for the whole time of her abfence. So like-wife when 'M or decay es definition was plotted by #*w*.*tf,and fo ncare brought topafle, that there could bee no hope of helpe on any fide, yet then when M or dec ay was afleepeinthe night, and had madeno plots at all for his fafety, then the Lord brought it to paffC' for that night ibeKing could not jteepe-, then heefHuft needs call for a booke 3 and U 2 then I

d Sermon.

i then that-above all other bookes, thatfliould bee brought, andinthatbookcthat very place to be turned to of the treaien againft the King, and Otfordecajcs truth and faithfulncffein difcovcring. thefime; andthatthisfhouldbe doneattheve-| ry extremity, when a day or two afar would have i done him no good, it is worth the confidering: therefore never doubt, feare not, but trull to the Lord in any ftreight; for though hee doth not worke miracles now, yet he works wonders, and | is able to doe as great things as ever he was, yea, j and doth fo too when there is the like occafion ; In like manner, when our Saviour Chrift was brought to the very brow of the hill by the peo- | pic to be caft downe from it, why then hce went a way thorow the midft of them > y fo is the Lord ableto doe with us, and will alio if there bethelikeaeed ; and therefore let ns learne to trull in the Lord, and in allthings to depend upon him. One would have thought it impoffible when forty men had fecretly vowed neither to eat nor \ drinke till they had killed /W, for that to bee re-' vealed, and/W to be delivered, whenfo many that were able enough to deftroy a poore prifoner had confpircd againft him,yet we feerheLord delivered him from that great ftreight > and therefore let us wait ftill upon the Lot'd, for it is but the flaying til the time be ont,and then he that €an fave,willfave,and will not tarry.Andfo much for the fecond thing.

The laft point obfervable from thefe words,is,

That

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Thai godly mens extremities are but tryais' y fe*Sfir thengood'^nd not^mifomems fent for their hurt and mine.

The Lord did thisbut to prove Abraham ^c meant him no hurt at all in it: And fo the Lord dorh by affliding others of his ovvne people, hee doth not meane to hurt them by it. And therefore when you fee an affli&ion to be fo great as if ,it would undoe thofeonwhomitis, yet you (hall fee in the ilTuc it was but like an evill; for when Abraham was bid to take his onely Sonne ifaacke whom he loved, and offer him in a Sacrifice to the Lord, and was fuffered to be the three day es inthetryall, yet the Lord meant him no hurt$ here was indeed a great apprehenfion oi evill, yet itwas no evill; butitmightas much worke upon himasthecvillitfelfe.- Even fcie is with us in our afflictions, they are not evils, but meere try-ab, and therefore we are not muchtobedifmay-ed for the greateft afflictions that can befall us in the world, becaufethey are battrials 3 that doe befall thee from God.

I, but will fome fay, what (lull I get by it ? Why, fo much that there is fo little caufe to bee forry for it, that thou haft caufe to rejoyce, if thou wouideft beleeve ; as it is (aid in thefirft of lames 2. My Brethren , count it great ioy when yon fall into divers trials : .It is a very fit Text for the purpofe, for the Lord (aid hee would prove ' Abraham . and alHsno more but to try us, and not to doe us any hurt: and this is a good reafoa 1

R 3 why *

Don. ii

Godly mens exuemincs

srs trials, not punifhoients,

A Sermon*

ObieB.

Qhkti. Anl». We ought to rcioycem tii-als,becaufc the greater the tryall is> the more will be ttic &ood.

why it is Co, in that wee arc bid torejoyceinit; now we have no can fe to rejoyce in that which wil hurt us,neither will the Lord lay any unrcafonable command upon us.

I, but what ifthc tryals bee many ? Yet hee bids us rejoy ce, though they be of divers kindes; when wee arc notoncly afflicted in the lofle of goods, and our friends forfake us, in which wee might have fame comfort, if our healths and liberty might bee enjoyed ; or if all the outward man were affliftcd, yet if the fpirit were whole it would beare out iniirmitie. I, but what if that bee wounded too f Why, if there bee tryals of all forts,and you fall into them all, and that of afuddento©, as a fall of waves, one comming upon the necke of another as they did upon /<?£, yet wee arc bid to rejoyce : Why one would thinke it were enough for a man to bee patientin thin: cafe, yet (faith the Apoftle) yonmuftrcioyce i»it* ye* jo until txeudwgioyx that is,as your trials are greater, fo let your joy be greater,

W hy, that is a ftrange command you will fay.-I but though you fee not the reafon of Gods Commandemcnts, yctthcreis a great reafon in them, which if you faw, you would keepe them moft willingly. And the reafon of this Command is, the greater the tryall is, the more will bee the good, and therefore the ipoiecaufe of joy. for if the moft painefull bee the moft gainefull,then ■ hey that have them, have the grcateft caufe to re-I joyce in them ; Ic was a tryall for Abraham \ to

4 Sermon*

23

to go

from his owne land, and tocaftoiit his fotmclfmael: I but this was the greateft, 2nd this brought him the greateft fruit that ever hee had.

I, but what is that good ? Why this 5 firft, ic Chall increafe gracein your hearts • for as the gold when it is tryed lofeth nothing butdrofle, and fo is made the better thereby $ fo it is with our afflictions, for thetry allof*om-faith, faith the Apoftle, bringethforth patience : for the greater thytryall is, the more it ftrengthens thy faith, and fo incrca-feth cemfort: for when the afflictions of the Apo-ftle abounded, his Coafolation abounded alfo. And hence it is that our Saviour Chrift fakh,7*^ ftall receive an hundredfold with per (ecutftins s that is, \yhen the try all doth abound,the comfort (hall abound.

Againe, you fliall have the greater wages, for when a man hath a friend that hath beene employed about any great tiling for him, why the greater the trouble was which hee did undergoefar him, the more will hee bee beholding to him, and the greater reward will he beftow upon him 5 even fo, the greater the tryalsarefrom the Lord, the greater benefit will come to us by them; and therefore when you fee the greateft tryals befall the Church and people of God, bee affured by this which hath beene faid, that fome great benefit is comming to them i for doe you not thin!<e thbisaafefulldQ<ftriae; it may bee it concernes I

fome 1

Obiett.

Anfw.

The geodtbat comes of tryals, is,

j. Increafeof grace,

2«Increafeof reward.

A

trmon*

fome of you now at this preterit; if nor, it may Joe,-anddxrcfore lay itup before-hand5 and let us nor thinkc of our afflictions as of things that will imdoeus, but astryalsthat will bring usprofi:. For as theSpyes that went to Canaan, were of two forts, and looked upon theGyants that were in it with a double eye 3 and fo fome of them laid 5 O the land is a very good land, and in-couraged the people to goe up m:o it; and others that were afraid, they I aid, nay but the land eats up the Inhabitants thereof, and chfcourugtd the people to goe up into it.- Lvenfoitiswkhmany amongftus, when they fee afflictions befall the Church and people of God, O they prefently areafraid,and therefore they fay. Who would bee asthefemen? let me be of fuchas be inprofpe-rity and have friends, and fome that will provide formee: but what is the reafonof this ? why they fend forth wrong fpies, and therefore they bring backe a ftlfe report: but if thou wouldeft fend forth thy faith and fpirituall wildome which ought to be in thy heart, then thou fliouldeft fee itwerenofuch matter. And therefore let this be our pra&ice concerning the eftate and condition of theChurck at this time, and needfull it is wee fhould fo doe; for doe you not fee the dangers that they and we arc in, andthe confufion that is almoft throughout all Europe < yet God hath not forgotten us, neither will he leave us, if wee can but reil upon him: what though there fliould be a

ftidden

A Sermon.

2$

fudden change, ,fo thatall things were with us as it was in Hejtcrj time? yet could the Lord bring forth iome good thing out of it that fliould tend much to his glory and our good .• Put the cafe all were turned upfidc downe, as it was in the con-fufed Chaos, wherein heaven and earth was mingled together, and the waters overcommingall the j reft, yet as then when thefpiritof the Lord did but move upon the waters, many beautifull creatures were, brought forth, and the Sea divided from the reft, that thofe waters that feemed then to fpoyle all, ferves now to water all, and without it we cannot be: Even fo, were the Church in never fo confuted a condition, yet the Lord fliallfo order the things that feeme to undoe us, that they frail bring forth fomething of fpeciall ufc ; that is, .fomething to water andmakefruic-full the houfe and people of God: and therefore be not out of hope whatfoever befalls thee, one- ] ly bee humbled^ for there is great caufe foto be, and the Lord calls thee to it by his Minifters, and wee are his meffengersto declare his will unto you j and as we muft bee humbled and take to heart the caufe of the Church, fo wee muft confidcr the time, that wee may bee throughly afft&ed thereby -, for it was Ephraim* fault not to doe it .• and thou muft fee this diftreffe, Co as it may bring thee into the Mount- for it is not an extremity finaply that will caufe the LSrd to helpethee • but when thy foule is plowed up therewith, and then the Lord will caft in the

S feed

Simile*

J Sermon.

feed and water it, foas thy foulc fliall fpring a-gaine; and therefore let us ftill maintaine our hope in all conditions whatioever. And for this end did I fall upon this Text at this time, That in tkCMeunt milthe Lordbtjewt*

pfKf s -

FOVRE

GODLY

AND

LEARNED

TREATISES,

Intituled,

.^Ar erne die againft Qoyetoufneffe.

\. oAn elegant and lively dejcription of

Spiritual Death and Life* 13. TleDoBrine of Sclfe-deniall. ^. Fpon the Sacrament of the Lords

Supper.

DELIVERED

In fun dry Sermons, by chat late famous Preacher,

and worthy inftrnment of Gods glory, ivhn Prefab

Duftor of Divirvcy, Chaplaine in Ordinary to his

Majefty, M.fter of Emanuel Coliedge,

andTometime Preacher of Li«-

cstoes inne.

The fourth Edition.

Printed at Londonby A, G. for Michael Sptrke, and are to be Told at the blue Bible in the Greene Arbor. 1636.

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Co LOS. ?. 5»

o^W Qoyetoujnejje^ r»hich is Ido~ latry.

Ovetoufnefle, which is Idolatry, that mult be mortified as well as the other earthly members.Now this Covetoufnefle is nothing elfe 5 but an inordinate andfinjull dejire of getting or beefing Wealth or Money. The inordinate lufting after Honours, rhat is filled Ambition • too much affe&ing of Beawty , is called Lufttulnefle 5 and Luft is an inordinate affe&ion^ which when it propounded Riches for its objed, is called Covetoufnefle, which is idolatry ^iow Idolatry confi ftetli in one of thefe three things: Firft, in worfhipping the true God in a wrong manner, apprehending him as a Creature,giving that to him that agreeth not with him. Secondly y when as wee make the creature a God | that is, by conceiving it under the notion of a God .• fo did they which wor-fhipped love^ Mars,and thofe Heathens fh*t worfhip the creatures as Gods; Thirdly, when as wee attribute that unto it 5 which belongech unto God: as to tmft in ic, to delight in it, to

A pnt;

Vvtt.l*

Ztoff.2.

A Remedy againfl Covetoufneffe.

put all our truft and confidence in it; when as we thinke , that it can performe that unto us which God onely can, this thought is Idolatry. Now that Covetoufnefle is Idolatry, is meant onely in this fence when as we thinke that riches can doe that for us which God onely can $ as that they can doe us good or evill. Efaj, 41,23. If they are Gods ^ fey th God, let them doe goodfor evill. God onely doth good and evill, therefore he is diftinguifhed from Idols becaufe they cannot doe it. Affe&ions follow opinions, and pra&ife followesaffe&ions. Therefore Heb.n. 6. He that mil come to God , muft believe that he is, and that kit a rmarder of all thofe that feeke him. None will worfhip God, unleffe they believe that God can comfort and relieve them in all their diftrefles ^ So no men will earneftly feeke ifter wealth or riches till they have an opinion, that riches and wealth will yeeld them comfort, or bee a ftrong tower of defence to free them from inconveniences ^ this makes them to truft in them, and this thought is Idolatry. There are two poynts of Do&rine that arife from thefe words: The firft, is this.

That to feehg kelpe and comfort from anycrea* ture, or from riches^and not from Godalone^ is vaine andfinpll.

Thefecondisthis.

that covetoufneffewhich is idolatry, is to be mortified*

For the firft $ That to feeke helpe and comfort from any creature and not from God alone

A Remedy againfl Colpetoufneffe.

is vaine and finfull: It muft needs be fo,becaufe it is Idolatry. Now in Idolatry there are two things, Firft,Vanity and emptinefle,1 .Corinth. 8.4, An idollis nothing mthe world $ here it is Vanity. Secondly., Sinfulneffe, there is no greater finne than it. It is extreamely vaine 3 becaufe we attribute that to it that doth onely belong! toGod^Tothinke, that if I am well, if I am ftrong in friends, have a well bottomed eftate, that then my mountaine is ftrong on every j fide, I fhall not be removed , this is finfull and vaine $ ye fhall not live a jot the better or happier for it 5 A ftrange Paradox, contrary to the opinion and pra&iceofmoft men.If weconfalt with our treafures, doe not we^thinke that if we have fuch wealth and (uch friends, that we fhould live more comfortably and happily ? There is no man but will anfwere that he thin keth fo: But yet my brethren ye are deceived, it is not fo: It belongs to God onely to difpenfe ofbisPrerogatives,goodorevill. AHorfeisbut wm^x* a vaine things fay th the Pialmift, to get a viBory: That is, though it be as fit a thing as can be in it felfe,yet if it be left to its felfe withoutGod, J it is but vaine and can doe nothing. Sol may \ fay of riches, and other outward things 5 riches j are vaine, and honours and friends are vaine to! procure happinefle oftherafelves. So Phyficke of it felfe is vaine to procure healthy without God they are nothing worth; he that thinkes otherwiseerreth. Lufyiz.i?. itwas the foil? of the rich man that he thought jo ^ and therefore fang

A 2 a

A Remedy againflColpetoufneffe-

a Requiem to his foul^Eate drink? and be merry^ 0 my Souk, thou haft goods layd up for thee for many peres:ht did not thinke himfelte happy 3 becaufe he had an intereft in God and his favour, but becaufehe had abundance of outward riches ^ (And therefore you fee the end of all his happi-Inefle, Thou foole^ this nightfhall thyfoule bee fatten \ftom thee, and then what is become of all his happi nefle ? Yet (uch is our folly, that mdft of usrefL&on the meanes and on the creatures, and expeft happineffe from them. But Chrift telsus, they will not doe the deed 5 This night (hall they tak$ awty thy fonk> and then all thy happineffe is gone. The rich man thought before that he had beene (ecure as long as his wealth continue J with him, that he needed not toexpeft any calamity ^ but now he fees that he built upon a Tandy foundation. David chough an holy man,bemgeftaSlifhed in his Kingdome,having fubdued all his enemies, and furnifhed him-felfe wth wealth and treafure, he thought That hisMountaine was then made fo firong that it could never beemwed-^ that to morrow fliall bee as yefler day and much more abundant 5 bur, no footer did God hide his face from him,but he was troubled. ?faL 30 7.Tofhew, thactc was not his riches, and outward profpericy that made him happy, but God oncly : So Daniel, 5,23. Bdjhazzar when as he thought himfetfe happy^being environed with his Wives Princes,and Servants ; when {is he praifedtk gods Gfffktey.andthegoJs ofQoli. abounded with ail outward prosperity and rc-

r>6fed

A RemedyagMnft Covetoufneffe.

5

pofedhishappineffe in it Js counted butafoole by Daniel ioxxz^ Beeaufe he glorified not Gpd^ in wbtfe hands his breath and all his waksvpzre 3 and therefore he was deftroyed.

Thefe things of themfelves will not continue with us,nor yet make us happy. We take not a ftep to profperity or adverfiry, but Gods hand dothleadeit. My brethren that heare me this day,that have heretofore thoght, that if ye had fuchaneftate, (uch learning, filch ornaments, and fach friends, that then ye were happy 5 to perfwade you that it is not fo> k would change your hopes and feares, your griefes and joyes, and mike you labour to be rich in faith and in good workes. It will be very hard to perfwade youto this, yet we will doe what we can, and adde certaine reafens which may perfwade you to beleeve it to be fo, if God ftall adde a blef-fingtothem, and joynethe operation of his Spirit wich them to perfwade you.

Firft^this mutt needs be fo ,in regard of Gods \ ^ e ^ on AIMufBciencIe^hee alone is able to comfort 1 I without the creatures helpe: elfe there were an inefficiency and narrowneiTe in him.> and fohe ifliouldnotbeGjd. Ifhe ould not fill oar de-fires every wiy , hee werenot All-fufficient : Even as the Suane fhould b.edefe&ive, if it needed the heipe of torches to give light. God isbleffednotonely in himfelfe, ban mikes us alfo bief&d ^ it is the ground of all other Cam-mindements; Thmfhih love and'wwliiptbiLord thy God 0 andhimamljpaltthaigf^rsi Wewirf 1. A3 love

i>

Detit.^. Math. 4

.10.

Pfai-JM.

A Remedy againft Covetcufneffe.

love him with all our heart/, with all ourfinks , let not the creature have one jot of them, becaufe all comfort is from God. Gen. 17. i. lam God j all-fufficients m!kgbeforetne>andbeferjeB: that is, love me altogether, fet your affe&ions on none but meje need not got unto the creature all is in me. If the creature could doe any thing for to make us happy and not God, then we might ftep out to.it 5 but the creature can adde nothing to it, God onely is all-fufficient to make you perfeft every way 5 though the creature be ufedby God as an inftrumenr, yet it is onely God that makes you happy and gives you comfort, and not the creature.

Secondly, it muft needs be Co becaufe of the vanity and emptinefle of the creature: It can doe nothing but as it is commanded by Gorl^e is the Lordof Hoafts> who commandeth all the creatures, as the Generall doth his Army. A man having the creatures to helpe him, it is by vertue of Gods command. It is the vanity of the creature that it can doe nothing of it felfe, except there be an influence from God. Looke not then to the creature it felfe, but to the in-flucnce,actf on and application that it hath from Gods fecret concurrence with if # What it is to have this fecret concurrence and influence from God unto the creature, you may fee it expref fed by this fimilitude 5 Take the hand,it moves becaufe there is an imperceptible influence from the will that ftirres it: So the creature moving and giving comfort to us, it is Gods will it

(hould

A Remedy againfl Co^uetoufnejfe.

fhould doe it, and (b it is applyed to this or that adion. The Artificer ufing a hatchet to make a ftoole or the like, there is an in fluence from his Art that guids his hand and it: fb the creatures working is by a ftcret concourfe from God,do-ing thus and thus. And to know that it is from God,yefiadea mutability in the creature, it workesnot alwaiesoneway: Phyficke and all I other things are inconftant^fometimes it helps,! fbmetimes not 9 yea many times when as yee \ have all the meanes yet they faile $ to (Tiew that there is an influence from God, and that the creatures are vanifhing D perifliing and uncon-ftanr of themfelves.

Thirdly, it muft be fo, becaufe it is finfull to looke comfort from any thing but from God : becauie by this wee attribute that to the creature , which onely belongs to God • which is Idolatry. The creature fteales away the heart \ in an imperceptible manner, as Abfolow ftole away the peoples hearts from David 5 or as the adulterer fteales away the love of the wife from her husband. This makes you (erve the creatures : this makes you to fettle your affc&ions on the creatures: if they faile, yee lorrow $ if they come ye joy: and ye doe this with all joy, with all delight and pleafure^anddefire^ This is a great finne, nay it is the grcateft finne: as adultery is the greateft finne, becaufe it fevers and diffolves the marriage ^(bis this the greater becaufe it fever us from God, and makes us cleave to the creature.

The

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A Remedy againfl Corvetoufnef[e %

The maine Confe&ary and ufe from this, is 5 To keepe you from hafting after worldly things: men are never weary of feeking them, but ipend their whole time in getting of them 5 and this is thereafon , why the things that belong to falvation are fo much neglected .• men fpend fo much time in a thoufand other things and trifles, that they have no time at all to ferve God in: they are bufie about riches, honours, credit 5 or the things whereon their pleafures doe pirch ; but if this be digefted, it will teach you to feeke all from God , who difpofeth all things, and to whom the iffnes of life and death of good or evill doe belong. Confider with your felves and you (hall finde $ that the reafon wherefore yee feeke for outward content and comfort, is becaufe you thinkeit will doe you good if you have it, or hurt if you have it not. But herein you erre,giving that to the creature which onely belongs to God. Efay 41. 23. If the idols be God, faith the Lord Jet them doe good or evilly Tbefcope of this place 3 is to cut off t lie whoriQi and adulterifh affe&ion of thofe, who have an eager and unweaned defire afrer earthly things, by fhewing,that they can doe us neyther good nor hurt. Therefore God puniihed David exceedingly for wtmhringthe people 5 becaufe hee thought that rhey could ftrengthen himaeainft his enemies without Gods helne. VVher-' Ieremyrf.ii. 24 ihmfayththe Lord Jet not the wife man^loryinhk wijedome, neyther let the mighty map glory in his mighty neyther kt th rich man glory in his

riches

A Remedy zgainfl Qoyetou/neffe.

richesJ)Ht kthim that glorietkglory in this j that he underftandethand kgmeth that I am the Lord jttsif'h execute lowing bytdeffe Judgment and Rtghteoufnefo in the earth. AMfheihouId have laid; If thefe things could doe you good or hurt, there were feme rcafon that you might feeke them: but there is nothing in them that you fhouid defire them 0 For it is I onely that execute Mercy and ludge-mint, all good and evill is from me. Therefore Pjalme 9 e2. we have this caveat given us.Ifrii hts increafefet not pur hearts upon f&«r,magnifie not j our felves in them or for them, for all good and comfort is onelv from God^ e!fe you might fet your hearts on them:, but now all power and kir.dnefleisfrom him* therefore your wealth can never doe ft.

But it may bee obje&ed : That God doth comfort us and make us happy in this life by meanes,and riches are the meanes: Wherefore then may we not feeke to them to get this comfort?

To this I anfwer $ That God doth reward every man according to hisu>ork$s , not according ro his wealth. Yea he can comfort us without thefe $ For he istkeGod of all Consolation 1 2 Cor. 1.5. and that both Inclusive znd Exclujfoe; all comfort is in him, and from him, none without h*m. If we thinke to have it from honours % w*. alth or friends, wee deceive our felves, for they are vaine and profit not, 1 Satn.i2.zi«22.T*rwy<>e not ajtde 9 for tlxnfhaliiee goe after vaine things which cannot profit nor deliver\for they arevaim. All

B thefe

ObieS.

Anfw.

Ob'uti;.

A Remedy agrinft ColpetoujnejTe

thefo things without God, will profit you nothing.

Bat will not health, wealth and friends profit us ?

No.not at ail,they- are vanity,they ^re empty in themfelves, they cannot doe it: they arc in themfelvesbuc vanity 5 having the creature yee have but the huske without the graine^he (hell without the kernell. The creature is but empty of it felfe y except God put into it a fitnefle to comfort you % all is vanity and nothing worth, and this vanity is nothing but emptinefTe. And this ferves to correft the thoughts of men,wbo thinke that if they had fuch an eftate , all their debts paide ,. if they had fuch and Inch friends, then all would be well with them: and who is it that thinkes not thus? But let thofe tfcut en-tertaine fuch thoughts, tonfider the vanity of the creature; all our finnes proceede from the over-valuing of the creature: for finne is nothing bur an avcrfion of the fbule from the immutable God to the creature. Labour then to conceive of the creature aright, to fee that it is vaine: this will kcepe you right, and hinder you from going froHjGpd and cleaving to the creature.

Toprefle this further, confider thefe foure things.

Firft,if yee goe another way to worke, believe ^11 yee fee, and feeke comfort in the creature • confideryee (ballloofe your labour. It is not in the power of the creature to yeeld yee

A RemedyagainftCoDetoufneffe.

yee any comfort ^ if yee bufie your fclves in fceking any comfort from it, yee walke in a vainefbadowrPp/. 39.6. Sttrelj everjwanwal-keth in a vainefhadow fttrelj theytre all difquietedin vaine : He heapeth np riches and kgowtth not wkofiall gather them: If we lookc comfort from riches, we iooke it but from a fhadow, all our labour is in vaine. There is zjbadow of the Almighty in which feme men walke, where they fta!l bee fare to finde this comfort: Others there are that walke in the fhadow of the creature, in the vanity of their mindes, feeking comfort from it:, thofe who thus walke fliall be deceived. A fhadow though it feeme to be fbmething, yet it is nothing ^ it may feeme to have the lineaments of a man or fbme other body, yet it is nothing ; So thefe outward things may feeme to have fbmething *n them, but yet indeed they have nothing $ thofe who feeke for comfort in them commit t^o evils, lerem. 2. 13. Thejforfakg God the Fount aine of living Waters% and digge unto them $elves pits which mil hold no water. God having all comforts in him, comforts never failing 5 be-caufe there is a fpring of comfort in him, yet , wee forfake him, and digge to our felves pits, j which if they have any water it is but borrowed and not continuing $and that water which they have is noneofthebeft, it is muddy and will not alwaies continue : wherefore pitch your affe&ions on the true fuhftantiall good, not on vanities : If wee fee a man come to an Orchard foil of goodly fruits and bee fhonld B 2 carch

P&1.91.*

cacch oncly ar the ftiadow of them, netling his hands, and (pending his labour invaine, we would account him either a fooleor a madman ^ yet wee in the cleare Sunne-ihine of theGofrell, (fuchisour madnefle) doe catch and feeke atter ihadowes with trouble of minde and forrow of heart, negle&ing ehe fiib-ftance.

Secondly ,Confider that you feeke your happinefle, the wrong way, in thac you freke it in worldly things, they are not able to heJpe or make youhappy^becaufe they reach not to the inwatd man : the body 13 but the (heath and cafe, our happinefle lies not in ic ■: Co in the creatures, their happinefle confifteth not in themfelveSjbut in ibmething elfe: It lies in ob-ferving the rule that Gad hath aoppyntedto them: the fire,obfemng the rule that God hath given it, is (lire 5 (b is it of water, fo of ail crea-' rures animate and inanimate, their happinefle confifts in oblerving the rule that God hath prefer ibed to them. The Law of God is the rule that we muft walke by/allowing it as a rule we are happy .• hee that keepeth the Comminde-ments (ball live in them : hee that departeth from them is dead. Every motion of the Fi(h out of the water is to death, but every motion of it in the water is to life: So let a mans motions bee towards God, then they are motions to life, but flet him move after outward things^and it is a motion to death and mi-(ery 5 therefore., if yee feeke this comfort from

out-

A Remedy againft Colpetoufnejfe

JJ

outward things yee goc the wrong way to get it.

Thirdly > Confider that you make a wrong choyce, ye feeke not that which will doe it. If } ou feeke for this comfort from God, all is in one place, but if ye feeke for it in the creatures, yemuft have a multitude of them to comfort you- yemuft have health, wealth, honours, friends, and many otherthings 5 but one thing will doe it if ye goe the right way: ye fhall finde it onely in God. Martha Jheeww troubled about Luke 10.41,41 matythtngS) when as onething onelywasnece£ary. If ye feeke comfort in earthly things, ye mult have a thoufand things to helpe it, but godli-nefTe which hath the promife of this life and of the life to come doth yeeld this comfort of its felfejfthatye feeke kin it. It is a great advantage for us to have all comforts in one thing ; Godlineffe onely hath ail thefe comforts.there-fore feeke them in it.

Tourthly, Confider, that that comfort and happinefTe which you have from the creature, is but a dependent felicity,and it is fb much the worfe 5 becaufe it depends on the creature, which is mutable and uncertaine: how much better isit to depend on God, in whom is nofha-! Iarrcg ll?t du« tf variety or change. Every creature u weaker by how much it hath more dependency on another creature: and fo are ye weaker by how much more yee depend on outward things. If yev depend on friends j rhey may change their affe&ions, and becomeyonr enemies, or dearth

B 3 may

A Remedy againfi Colpetoufaeffe.

may take rhem away, and then your happineffe is gone: If ye depend on riches, P/v. 23.5. JfV// tkoxfct thine eye on that which is not .<? For riches certaivelym ke tlwufelveswings , and fin awaylike an Eagle towards Heaoen^ and then your happi-nefleisgoie: But if yee feeke and place your happincfle in God, in whom U no change nor alcerauon^chenkis perpetaall. A dependency on thing- that are mutable will yeeld no comfort , becaufc God will have all to depend on him r elfe: therefore, i.Cm. i.y>Xhrifto$Godis made unto m^ WifelomeiandrighteoHlneffe and San-Bitication, ani Redemption. Thatnoflejh might re-ioyeein itfelfe but that he that glorieth , might glory in the Lord. For this end, God conveyed Cnrilt unco us ^ that he might make as belie ve^thac we fare not the better for anyxreature,that Co we might re joyce onely in the Lord: therefore he hath made Chrift redemption from all evill, that he might fumiQi us with all good: Chrift hath redeemed us from hell and mifery, from want of good things: feeke not then a dependency on the creature, thinke not that it will better you, and this will make you to depend on Chrift. Therefore for thefe regards corred your opinion of worldly and outward things, and judge of them with righteous Iudgement; depend onely on God if you will have him to be your portion, as he was theLevites : Refufe him not as the Ifraelite*did> depend on him in good earneft. A little you fay, with Gods blefc fing will doe much; Labour not therefore^ ney-

ther

A Remedy again ft Coloetoufneffe.

ther toyle yee to leave great portions to your children (the common pretence that men have for their covetoufnefle) though you leave them never fo much, if Gods blefling be not on it, it is nothing, it can yeeldthemnocomfort} yea many times it is an occafion of their hurt. If then Gods blefling be all in all,if thatonely can adminiftcr comfort and make us happy,1 would aske you this queftion ? What if yee did leave your children onely Gods bleffing,wou!d it not bee fufficient though you leave them little or nothing elfe? Yee thinke not Co : and yet whatsoever yee can leave them without Gods bk£ fing,is nothing worth. Preachers labour much in this, to draw you from worldly things, and all to iittle purpofe: It muft be Gods teaching that perfwades within,that muft effeft it: yee muft therefore take paines with your hearts, the generality of the difeafe (hewes that it i s hard to be cured} Labour therefore to finde out the deceipts whichdoe hinder your pra&ife of theft things^ which are theft.

One Deceipt that deceives men is,that they are ready to fay, that theft things are the blet fingsofGod. Why then fhould not we rejoyce in them i As for affli&ions they are crofles,and therefore wee grieve for them: if theft then did not adde to our blefledneffe, why count wee them bleffings, and account poverty as a croflc?

Tothislanfwerc, that if yee take them as bleflSngsyee may rejoyce in them,asthe inftru-

B 4 menrs

if

Veceift.u

A Remedy againft Coipetoufneffe.

merits by which God doth yoa good. Bieffings are relative words, they have reference unto God : if yee confider them without reference unco him, they ceafe to be bleflings: therefore if ye confider them meerely as bleflings,ye may rejoyce in them. Now ye receive them as blef-fi ngs.

FirfUf yee depend on God for the difpofing,

continuingjand want of them,if yee thinke yee

fha'i enjoy them no longer than God will. If

ye thinke this with your felves,we have Wives,

Chi!dren,Friends,and Riches/tis true we have

them,but yet they (hall not continue with us an

houre or minute longer than God will: If yee

thinke fo in good earneft , then yee rejoyce in

them as bleflings. A man that is relieved when

he is in danger, lookes more to the will than to

the hand of him that helpeshim: wee loofce

more to the good will of our friends, than to

their gifts: fo wee fhould looke more to Gods

Will and pleafore > than to the benefits which

he beftowes on us. The confederation ofthefe

things as bleflings,rauftrai(e up yourthoughcs

to heavenly things,to confider that whatlbever

is done in earth, is firft afted in heaven ^ the

Sunne is firft eclipfcd there, and then here:

fo your eftate* are fijft ec iipfed there, before

chat they are here. Looke tbei efore on God 9

and on thefe as meerely depending on God?,

Wil^andthen you enjoy them meerely as blet

fings.

Secondly, yee looke on them as bleflings, if

vee

-J-3*^

J Remedy againfi Cmittou/mfe.

yee looke on them f©, as to know 3 that yee may have them in aboundance without any comfort, lnitruments have nothing of therafelves; whatfbever they have is pnt into them. A mar may have wealth^fiiends, and all other outward thiogs, his mountaine miy (eeme to be ftrong yet without Gods blefling on them, hee may want comfort in them. When asyee thinke thas 5 that yee may have thefe things without comfbrt 3 iti3 afignethat your eye is on God, that yee looke on them onely as the Vehicuiaes or Conduit pipes,to convay comfort. The ay re yeelds light as an Inftrumsnt^though it hath no light of its owne: the water may heate, but net of its felfe, but by that heate which is infufed into it by the fire: So if a man drinke a Potion in Beere, the Beere of its felfe doth not worke, but the Potion worketh by the Beere: So it is with all outward bleffings, they of themfelves can yeeld you no comfort at all, but if they yeeld you any, it is by reafon of that comfort which God puts into them.

Thirdly, yee doe them enjoy them as blef fings,if you thinke that you may have comfort without them: the ebbing and flowing of outward things doth not augment your comfort or diminifh it: Thofe that have not any outward bleffings, may have more gladneffe and comfort in their heart s^ than thofe who ft Come and Wine are in creafedj Pfal.^.j. Thofe who have but a final-Cottage and a bed in it 3 are many times more happy, more healthy 3 and lleepe more quietly,]

than

>7

)S

Pfal.371 ^

Phil 4«i *•

» ■■ ■ i n ■ i ■ iii

i4 Remedy againft Covetoufnefe. ■ ■ ■ ■

than thofe rich men, whofe wealth will not fuffer them tojleepe : Ecclef. 5.12. Many there are,that fecme co want outward things and comforts,yet are full of inward comforts and delights: Many thcreare, who like Pauhnd the ApoAks.Seetne to have nothing>and jetfojfeffe allthings : As it u all one with God to helpe with few as with many • So he can comfort widi few friends and externall bleflings,as well as with many: Yet he^a mak$ a little that the righteous have 3 more comfortable than all the revenues of the ungodif^ be^ they never fo great. That whicn hath beene fayd of blefc fings, the like alfb may bee (aid of erodes $ yee may grieve for them if yee cake them as crof fes but withall take heed, that you accout not thofe things ascrofles whichindeedare nocrof-fes. Want was no crofle to Pauljiox yet impri-fbnment: for in the one he abounded^ the other he fungi It is advantage unto us many times to have outward bleflings taken from us. It is advantage to us to have bloud taken awav in a Pleur ifie .• it is good fbmetiraes to lop tree9 3 that fo they may bring forth more fruity fo it is good maay times for us to have crofles to humble us, and to bring us nearer to God : yet yee may (brrow for the lofle of thefe things, and take it as a crofle, if yee can fay this from y oar hearts, that yee are not affli&ed, becaufe yee are made poore, becaufe your wealth is taken from you but becaufe it is Gods pleafure to take it from you, either for the abufe of ic,or elfe to puniOi you for fome other finne.So if that yee are caft

J Remedy agamji Co*vetoufneffe.

into fome ficknefle 3 ye may not grieve for it as a cro(Temeerely,as it is a fickneffe 3 bac as yee conceive the hand of God in inlaying icon you as a punifhmenc for your (inne.

1 he fecond Let and Deceipt is, the prefent fence and feeling that wee have of the comfort rhat comes from aboundance.

Men are ready to fey,that they feele comfort from aboundance of outward things: therefore whatsoever you fay to the contrary., is but (peculations and fancies.Men are guided by fence, which cannot be deceived 5 we finde and feele comfdrc in theft things by experience, we fee a reality in thefe things, and therefore whatfbe-ver you fey to the contrary 3 is butvaine, and to no purpofe.

To this I anfwere, you mull: not judge of things according to fence [ for fence was never made a Iudge by God ,to judge of thefe things^ \ but judge of them according to faith and rectified reafbn, which judgeth of things that are to come*that are pall: and prefentall together, and Co can heft judg of thefe things as they are.Now for to helpe your judgements in thefethings.

FirftjConfider what the Scripture doth fay of them: what it doth fay of pleafiare^friends^nd riehes:the Scripture prefents things as they are, and that tels you that they arc but Vanitj of vanities, and thst all is vanity.

Secondly a confider the Iudgements of orhers 3 concerning them who have beene on the ftage of affii&ions > and have abounded with good

workes

19

Decetyt .*,

Anfc

Eccles-i.a.

zo

A Remedyagainft Coioetoufneffe.

workes whilft they lived , but are now gone. Thirdly 5 confider what ye will judge of them at the day of death : then men are awaked,they fee thefethings as they are indeed, and then they befoole themfelves that they have (pent Co rruchtimein feekingafter thofe things which wiil not profit them, and fpent fo little time in feeking after falvation.

Fourthly, Iudgenotofthem as you finde them for the prefent, but likewife as you fhall finde them for the time to come, judge of all together.

Now for Sence : you muft underftand that there is a double fenfc.

Firft, there is a fence and feeling of the comfort of the creature,as a man that is benummed with cold^is refreshed with fire; or a man that i3 fainty and feeble in heart, is refrefhed with wine.

Secondly, There is a fupereminent comfort proceeding from an inward apprehenfion of Co is favour towards us, in giving thefeblef-fingstou?.

There may be an inward diftemper, which my make our joyes to be hollow and counterfeit : there may be fadnefTe of heart ? when as there is outward joy 3 becaufe there is an inward indfuperement fence which affYftsthe heart another away: and therefore, Ecckf.2.2. Exter-mllloy, is called mailoy ^ becaufe wee minde it not: It is the joy of joyes, and life of comfort chat is from within, that proceeds from the inward

A Remedy againfi Cpyaaufneffe

2.1

ward man. As the fouie is ftongcr.and the more itisin health, fo it findes more comfort, both excemalland fuperemiaentcomforc:Gjaces are to thetbule as health to theb 4/ $ the more and greater they ate 3 the more comfort they ad-mini Aer.

But yee may objeft that the creature can ad-minifter its owne comfon 0 and ofitsfelfe.

To this I aniwere - That there is an aptneffe and fitnefle in the creature for to comfort us, but yet it can y eeld us no comfort without God r Wherefore keepe ypyir afe&ions in fquare, have f> much :jpy a^d^efight in tire creature., as the creature requires, and no more 5 if your affeftions hold a righr proportion with thenr objeft$,they are right $ therefore thus farre yee may joy in the creature 3 and no further.

Firft 3 Yee may joy in it with a remifle joy, and yee may alio forrow for it with a remifle forrow, yee may joy in it as if yee joyed not, and fomvp in it as if yee forr&wed not.

Secondly, Yee may joy in themVith a loofe joy and affeftion^ astheyfet loofetoyou, (o yee may fet loefe to them, 1 Cor, 7. 29,3 0,31. Brethren the time isfljort^ it remaineththerefare that thofe who have wives, bee as t faugh they hid none^ that thofe that weep* be as thongh they mpt not 5 that thofe that reioyce , as though they reioyced not $ and thofe that bay as though they poffejfed not 5 and thy that ufe thhwrldj as not abttftng it : That is, lee your affedVioasba loofetothefe things: Take any of thefe outward things, yee may caft your

affections

ObuB.

Anfw<

i.Cor7-30'

Deceh.^i

t/lttftver.

A Remedy againftCoT>etwjneffe.

affections bee loofe to thefe things: Take any of thefe outward things, yee may caft yoar af-fe&ions on them in a loofe manner: goe no farther than this 5 For thfajhion eft he world paflhth awa)^ Yee may bee taken away from it* and it from you^therefore affe&it no other wife, than a tranfitory thing, and with a loofe and transient affc&ion,willing to depart from tt s whetifo-ever it fhall pleafeGod to take it from you.

Thirdly 3 ye may love them with a dependent affe<3ion$ they are things of a dependent nature, they have no hottome of their owne to ftandon^theyonely depend on God, and fo yee may love them as depending on him.- eyeing the Fountaine, and not the Cifteme from whence they flow : take not the light from the ay re onIy>but looke to the Sunne from whence it comes.

The third Deceit, is falfe reafoning: Wee finde it otherwife by experience: we fee that a diligent hand maketh rich 2 and bringeth comfort : we fee that labour bringeth learning • and for the labour which we take to get ir 5 in recom-pence of it>it makes us happy.

To this I am/were,That this chaine doth not alwaieshoId.-God brcakss it many times^riches come not alwaies by labour, ncr comfort by riches ^ except God bee with the labonr 3 the labour profits nothing, pfal. 12 7.1. Except the Lord build the houft^ theylsfour iftvafatthat build it: Except tktLsrdkeepe the tit}, thzWatchtitn watch but invmt. If is in value to rife ftp earetjjo

#*

ji Remedy agawfl Cwctoufnetfe.

goe to bid Irte, to eate tfo bmd afearefittoejfe : Yee f hall not reape the fruit yee cxpeft,unkfle God be wkh your labour, IfChriftbeabfencthe Dljdples may labour all night and catch miking • hue it he be prefent with them, then their labour pn>fpereth, then they enelofea multitude of Fi/b&i So when as we labour and take patnes,

■*■ minketobe ftrong in our ovrne ftrengch without Gods helpe, wee goe to worke with a itrong key which will not open $ but if Gods hanibe in the bufineffe^we doe that with grea-:er facility and eafe which God hath appointed we (hould doe. You may fee this in Iafeph,God parpofed t 1 make him a great roar* 9 - fee with what facility he was made the Qovermur of<s£* gypt next to vharaoh without Us avnefeefyug , and beyond his expectation : Sp it was with Mordecai $ £q with David 1 God appointed to make chem great , and therefore they became great not-withftanding all oppofitipns. On the contrary y let man goe on in his owne ftrengch ; and he (hall labour without any profit ac all: Hence it is, that many times wee fee a concurrency of all caufes, fb thac we would thinke that the eflfeft muft needs follow, and yet it followes not: and if it doth follow, we h$ve no comfort in it.

Firft, becaufe God makes an infutaWenefle, a difproportion betwixt the man and the blef-fipg • as betweene Judas &nd hh Afoftkfkip. A man may have Tables well furniflied, Riches in aboundance, a wife fit for hinij and yet have

no

Lukcj.f.

Eccles.?.!!

Deceit. 4.

^#/»>,

A Remedy againfl Co<vetmfne[fe^

no comfort in them, becaufe God puts a fecret difproportion betwixt him and them.

Secondly, though there be a concurrency of of things^yet God may hinder the efFeft^ fome-times for good., (bmetimes for evill: As EliflM hisfervant was ready in the nicks , whm the shuna-mitt came to beg her poflefftins and Land of the King, 2. King. 8. 5. 6. Hew as then telling the King how Elifha had refhred krfonne to life, which furthered her $uiu Soon the other RJ^ Abraham-, When he was to offer up hisfonne Ifaac : in the inftant Qodfent theRammetkdintfjeMjh) Gen. 22.13. So Saul when as he purpofed to kill David 9 God colt him away to fight with the Philiftim : and as God hinders the effeft for good,fo he doth for evill.

Thirdly, God doth it fomerimesby denying fuccefle unto the caufes. The hatieU k not alwaies totheflrong: when there are caufo and the effeft followesnot, it is becaufeGod doch difpofe of things at hispteafure, and can turne them a contrary way: health and comfort, joy and delight, follow not outward bleflings^except God puts it into them.

The fourth Deceit is this: Thefe things are certaine & prefent,but other things are doubt-full and uncerta'me j we know not whether we (hall have them or no.

Tothislarifwer, it is not (b: Future 3 fpiri-tuall, and eternall things 9 flrcnotuncertaine^ but thofe things which we enjoy here^re^thofe things which wee here enjoy, as alfo wee our felves ? are (ubjeft to changes and alterations :

we

A Remedy zgainft QoVetoufnejfe.

we are men en the fea, having ftormes as well as calmes. Wealth and all outward bleffings are but tranfitory things.- but faith and fpiricuaiJ things are certaineand endure for ever: wee t have an Almighty and unchangeable God, an immortattincorruptible inheritance: that; fadeth not a&ayrefervedfor us in tkhighefl heavens. In temporal! things, who knowes what (hall bee to morrow^ in themthou canfinot boaftofto morrow. but as for fpirituall things they are certame, there is no ambiguity in them. But the maine anfwer that I give is, that here we muft uie our faith \ confider the grounds on which faith re-ltes,and then the conclufions and conferences that arife from them, take heed to them and be not deceived. If ye beleeve God to be the Re-mrderofall thofethattruft fohimj&yoxx fay he is, why reft you not on him? Why are yee not contented with him for your portion? Why thiiike yee not him fufficient ? If thecrearure be God.then follow it $ but if God,be God,then follow him,and be fat'sfied with him: Labour therefore for faith unfained, and walke according to it.

If then it be vaine and finfiill tofeeke helpe and comfort from any creature, or from riches, and to thinke that they can make us live more comfortably ^ hence then confider the finful-nefle of it, and put it into the Catalogue of your other finnes, that formerly yee have had fuch thoughts. Every one is guilty of this finne more or lefle^and this is a finne not fmall but of

G a

M

i Pet.1.4.

Prov.j7 t i (

Hcb.u.tf.

lohn^H*

A Remedy againfl Colpetoujfieffe.

a high nature b It is idolatry : In the times of ignorance, Sathan drew many men to groflc Idolatry., to worfhip (tockes and ftone^ but now he diawes them to another idolatry lefle percep-tibie^and yet as dangerous in Gods fight as the other, who isafairit>andcan difcerm and pry into it. Lee us therefore examine our hearts, and confider how much' we have loved and trufted the creature; let us condemne our felves, and re&ifie our judgements, and judge of things as they are ; Let us not thinke ourfelves happy for that wee enjoy the creatures \ let us not thinke our felvesblefied in thou, butonelyin Cnrift,becaufeit is not in their power to make us happy. If we have fb joyed in the(e,or loved them fo as to love God leffe jt is adultrous love and joy* We have no better rule to judge of fat dulterous love than this, when as otir Ipve to the creature, doth leflea our love towards God.

Now leaft we be deceived \m our love to the creature, 1 will give you thele foure fignes to know 3 whether your love to it be right or no.

Firft, fee if y^ur affections to the creature caufe you to withdraw y ur hearrsfrom God. ler. 17. 5. Cur Jed be the mm that makfth flijh Us arm and P;hjekart departethfrom tix Lord 1 it is a figne wee make flefh our arme, whenas wee withdraw our hearts from God g we ma'<e the crearure cur aime, when as ir vvithdrawes us f m God, 1 Tim. 5. 5. sheeihztisawiddewin-died, trufleth in God, and contimteth in Jupplicatiovt night

A Remedy againfl Co vetoufnefTe.

night 3 and day : This is a figne that rhey trufted m God 3 nct in the creature 5 becaufe xh< y prako onto him. Confider whar your converf&tion is whether it be in heaven or no: W8C 3,20. Our eonverfatianismHeaven :theregieft ugand not -'minding of earthly things in the former verfc (hewed him not to be of an earthly conve^fe-

(tion. The more our hearts are drawne from God., the more are they fixed and fer on earthly things.

Secondly, confider what choyfe,yeemafe when as theft things come in competition m\h God and fpirituall things : what Bils of Exchange doe you mak£ ? Doe ye m&c yee friends oftfa unrighteous Mammon, not caring tor thefe things when they come in competition with a good confcience, or doe yee forfake God, and fticketothem?

Thirdly 3 confider what your obecfience i to God \ whether his feare bee alwaies before your eyes;or whether riches fet you on worke or no: what mans obedience is filch ishis truft \ if yee obey God 9 then y^e truft in him k if yee obey riches, then yee truft in them,and not in God.

FourthIy,confidf r what your affe&ioas are .* nothing troubles a holy man but finne 3 which makes him feele helpe at Gods hands, and not in thefe : on the contrary, nothing trouble a worldly rmn ? but loffes and crofles, finne troubles.him nor at all: By this judge of your love to riches 3 whether it be right or no.

C 2 Thus

*7

Lukcji^,

2>tfff.2,

A Remedy again ft Coyetoujnejje.

Luke x 1.1 pi,

Jain.4'5 >

Thus much of the fint generall Do&rine^wt come now to the fecond, which is this. that Covet oufafc is to be mortified.

That Covetoulncffe is unlawful!, a!l k^ow it: the thing therefore that will be ufefuli 113 the handling of this point, will be to (hew you what Covetoufhefle is^ and why it is to be mortified.

Now tofttew you what it is.

Covetoufnefle may be defined, tsBea fitfull dejtre of getting or kftyfag money or wealth inordinately*

Firft,itis afinfulidefire,becaufeit is a luft, as lulling after p : ealqre is called Voluptuouf-neffe ^it is alfo inordinate, the principle being amifle, and likewise the obje£t .-. The principle isamiiTe, when as we over-value Riches, feu greater beauty on them than they have , and feeing them with a wrong eye. wee luft after thero,by realon that we overvalue them $ And thus to overvalue them,thus toluft after them, and to thinke that they can make us happy, h Idolatry.. Theobie&of it is as bad as the principle, when as the end of gating riches, iscy-ther to raift us to a higher condition, or xofer* delicto u)ly even day 0 ox cite to f^esdtkm o&jotae hft as well as to keepe them. r

Secondly, it is of getting or keeping moneys of getting it inordinately, when as we ^eeke it by wrong meanes- orof keeping it inordinately ^and that in two cafes, f irft, in not bellowing it on our felves, as, we ought. There

is

A Remedy agamfl CoDetoufneffe.

*9

h tenacity of this fort among men, Ecclef 4.13. There isa great evill under the Sunne$ namely , Riches kept by the owners thereof to their hurt: When as it h emely and good for a man to cate anddrinke , andtoenioy the goodofall his labour that bee Ufyth under the Sunne , alt the dales of his lift which God grveth him, for this is his portion : And thus to takg his Portion and to rcicyce in his labour is the gift of God. Ecclef 5.18.19. then fecondly, in not giving to others , befog too ftraight handed, having goods and feeing others to want.

The kft and chiefe thing in the definition is, Inordinately, that is* befides the rate of Gods Word. A thing is faid to be inordinate, when as it is befides the fquare, and in doing thus, we doe amide.

Now this affeftion of feeking money isfayd tobeinordinate ? inthefe fourerefpe&s.

Firft, when as we feeke kbymeaftre, more than we (hould.

Secondly, when we feeke itby meanes, that wefhouldnot. Thirdly ,when we feeke it for wrong ends. Fourthly, when we feeke kin a wrong manner.

For the firft,we offend in the meaftre,'when as we feeke for more than God gives us: that which God gives every man .that is his Portion here Ecclef. 5.18. And he that defireth and with-hol-deth more than his portion,ishe that offendeth in the meafure,,?/^. 11.24.

i 2

3

jo 1 AR emedy again ft Covetoufneffe.

obkS.

Anjwtr,

Luke i ^3?.

But how fhall I know Gods Will, and what my portion is ?

1 anfwer, by the event: fee in what eftatc and condition God hath fet you,fee what eftat e he hath given yon, this is your Portioa, ariid with it you muft be contented. God hath a So-veraignty over us, we are but his (ubjefts , and muft be contented with what he gives us: you are contented with that which your father or your Prince gives you j therefore you muft receive that which God beftowes upon you, with allhumilky and thankfulnefTc.If we befoundly humbled, we confeffeonrfelves worthy to k deftroj-ed } Ezech* 36.3 2 . VVe confefle with lacob Gm 32 1 o. That wee are uvworthj of the kaft of Gods mtr-cksi) that the leaft portion is more than we de-ferve. The Prodigal!being humbled, was contented with the loweft place in his fathers houfe, to be as one of his fathers houfhoidfermnts: and fo we ought to be content with that Portion which God hath given us , bee it never fo fmall,becaufe it is more than wee deferve • and if we defire or feeke for more,this defire is fin-full.

Secondly, as wee ought not to feeke wealth more than is our due;, fo we ought not to feeke it by unlawful! meanes J not by ufury^gaming, o^preffion, fraud, deceit, or any other unlawful meanes. ladde this of gaming, becaufefc is unlawfull (though it bee little confidered:) for it is no meanes that God hath appoynted or fanftified for to get money j becaufe it is ney-

ther

A Remedy zgainfl Qoyetoujneffe.

ther a gift nor a bargaiue. I difpuce not now; whether playing for trifles 3 to pur life inro the game be lawfully but of gaming wirh an intent to get and gaine money or wealth $ this I fay is anunlawfullmeanes, and (uch as have gotten money by thefe unlawfull meanes 5 are bound to refHtution.

Thirdly, when the end of our feeking after money is wrong/then our affection is finfull.as if we feeke it onely of its felfe, that we may be rich ^or tobeftow itoncurlufts. If wee make this our end, to beftow it on cur luft, and not f on neceflaries onely 9 not contenting our felves • with fo much as fhall ferve our turnes ^ if wee feeke it thus, we feeke it in cxcefle. He that de-fires money for a ;ourney 3 defires no more then I will ferve to defray the cofts and expcnces in his journey J fo if a man defires money for any other erd ? he defires as much as will ferve him for that jSurpofe J and no more. So in ether things: he that i? ficke 5 defires as much Phy-ficke as will cure him 9 and no more: fo wee ought to defire as much as will ferve our necef-fities^and no more. But if we defire it forambi-tion^pleafiires^or any other by~refpe& 3 this defire is finfull and inordinate.

Laftlyjt is inordinate^when as.we feeke it in a wrong manner 3 which confifteth in thefe 5. particulars.

Firft.when as we feeke it out of love unto it^ and this manner of feeking it 5 is fpirituall adultery. 2^/4.4. YeeAdulterers andAdultreffes,

r. c 4 kpovp

?*

?*

A Remedy againfi CoDetoufnejfe.

know yea not that the frien ijhipofths world , is an omnitywith Cod , aniwhofoeveris a friend of the rvorlUjsav enemy toGod? if we be in Jove wich 3c foricsownebeiuty, it is finfull D kis fpirkuall adulrery.

Secondly,when as we feeke it to tmft in it • when as we thinke we (hall be the fofer for it, and make it our ftreng Tower. Yet hz that trn-flethin Riches fiall fali^ Prov. 11.28. And therefore, if we hnvtfoodand rayment we ought therewith to be contented, 1 Tim A. 8. And not to trnjt in nn-cert dineriches*

Thirdly 5 when as we are high minded and thinke onr felves the better men for oar wealthy when as it makes us looke bigger than we did-as commonly thofe that are rich doe ^ therefore 1 Tim. 6. 17. Panl bids Timothy Charge thofe that are rich in this world, that they bee not high minded.

Fourthly, when as we feeke it to glory in it. as Davids hee would number the people to glory and tmft in them : thins finfull^ For ho that glorkth m*fi glory in the Lord n$t in them: 1 . Cor.1.11.

Fiftly,when a« wee feeke it with two much hafte and eag.r etfe, when as all oar dai s are forrowes our frjrvrll ^atfe y and onr hearts take no rep in th j night.Ecch\ *, 3 3, Whtn as we C.eke it notitav ingG >rh ie-iinre- firch a deCre is inordinate .impo'cu^are, and (infjfl: ihtrefore, 1 Tm.6.9.io.Thofethawil/k>kh (that ft fach who make too much haifce to be rich,) fall i#ta

temp

temptation and a fnare 5 and into many fo4ijh mi hurtjtiU laps which drowne men in perdition and (kfiruUi&n^ and pierce them through with maxy for-rowes.

But now you will obje& : that riches are bieffings ^ and demand of me whether you may not defire riches as they are bieffings.

I anfwer, that it is true , that they are Met flags, and the reward of the feare of God. Vrov 22.4. BfhnmiUtyami the feartofthcLord^ areRi-ches^and Honour. Therefore it is fayd of David^ Mat He diedffill of Riches. Abrahamtfetvzm reckoned them as bieffings. Gen.2\. 3 5. The Lord hath blej/ed mj Mafler greatly and he is become gre^ f, and hehithgiven Um Flocks* and Htards^ and 8il-ver y andGold, and Men^ervants , and Maidservants and Camels andAjfes: Iacob counted them as bieffings, Gen. 32.10. And Chrift hunfelfe faith, Thtt ii k more bkjjedto lend than to borrow, to give than to receive^ may wee not then defire them? To anfwer this, yee rauft know, that there is twofold will and defire. Firft,a remilTe will,which is rather an inclinatien than a will, S 5 condly,there is a peremptory will, which is miture ripe and peremptory: with this latter will we may not defire them, but vvirh rhe former me may ^ for in the 1 Tim.6<%* If&ehavtfcod andraymtnt > hi m therewith k content: It any man hav^e a defire to de rich; yet having food aid raymenc let him not (b defire more riches ^ bat that he may be concrnr with it. yea having, r having them not, yce mufl: be comem.Now

there

n

$*,ft.

Anfrv.

i.Chr.ap^28.

Aas20;3f.

Math. i6-39-

Qu°pon.

A Remedy againft Co<vetoufnejfe

there is a double content:, the firft is 5 as when a man is ficke (to exprefle it by a fimilitude) yet he may pray for health, and ufe meanes to get it with a full and perfedi will,yet with sukpen-dingonGods Will: fowe being in want may defire riches and wealth with a full wilL>fitting in the meane time under Gods hand, and referring and Submitting our wills to his Will. Secondly ..there is a content whereby having fuf-ficient for food, and rayment we fufFeir not on wills actually to defire more.nor to goe beyoftd the limits which God hath ier vs. God hath promifed outward bleffings as a reward of his feryice, and propoundeth them to us 3 as fo many arguments and motives to ftirre us up to feare him: and therefore we may defire them as his bleffings, with iuch a rernifle and fubor-dinate defire as this $ when as we let boundsand limits to the fea of our owne defires which are in theriifelves turbulent, and fubmirour felves wholly to Gods W ill. Chrift being to die had a will to live, yet not a full and refolute will, but a will fubordinate ro Gods Will Father if thou vp'th^ let this Cup pafe from me, yet mt my mU 9 but thine k done: his will was but an inclination.and not a will • fb we mav wifh riches with a remifTe will and inclination,but not with a perfeft will; that is, we may not goe about to get them with a full defire and refblution.

But how farre may a man defire wealth ? Where muft he fet limits to his defires.<?where rauft they be reftrained ?

I

A Remedy againfl Coyetoufneffe

35

I anfwer 9 that he may defire food and ray- j Anjn>. menr 3 he may defire that which is neceflary for nature^wkhout which he cannot live & fubfift: as a man may defire a (hip to paffe over the (ea from one Countrey to another 3 becaufe he can-! not pafle over without it: fo a man may defire j food and ray ment in the fea of this life^becaufe J without it hee cannot finilh hi3 courfe which God hath prefcribed unto him.

Now there is a threefold neceffity. Tirft, there is a neceffity of expedience, as if a man have a journey to goe 5 'tis true he may goe it on footejet he tmy defire a horfe to ride on,becaufe it will be more expedient for him: fb you may defire with a rcmifle defire/o much as is expedient for your vocation and calling 5 (b much as it require?.

Secondly, there is a neceffity in rcfpe&of your .condition and place 5 as men in higher ranke and catling need more than men of an in feriour degree, to maintaine their place and dignity ^ (b may they defire to have more than they -lb as they defire no more than will be Juf-ficienc to maintains them in that ranke and cfe^ gree wherein they are placed.

Thirdly, there is a neceffity of refreshment, and you may defire as much as is needfull for yourneceflary refrefhment, as much ashofpi-talityrequires^fo that you doe not goe beyond it. And in thefe three refpefts,you may defire God to give you as much as (hall be expedient

for

Rea [**.!>

A Remedy againji Co ^etou[ne$e.

for you , becaufe it is no more than nat urc requires.

Now befides this deli re of ehings peceffary, there is a defire ofibpcrfluhyandexcefTe: this defire proceeds not ftorn nature bat from luft ^ becaule we defire fuch a degree of wealthy ey-ther to raife our eftates, or that we may bellow icon our lufts and pleafures^ that like the rich Glutton, Utk$ 16. We maybe wellclad, mi fare deliciottfty everyday. Many mens lives are nothing eife but playing and eating,eating and playing, and are led alwaies in this circuit: To defire wealth to this or any other fuperfluous end is very finfull,and it muft needs be fo for many reafbns.

Firft, becaufe mans life ftands not in abundance and exceffe: therefore Luke 12.13, 1 4,15, verfes. When as a certaine man fpafy to chrifi to fpeake to his brother to divide the inheritance with him : he [aid unto him. Man who made me a Ittdge or divider over you ^ and then bids the mnltitnde to beware of Covetonfntf[e\ becanfe that a mans life confi-fleth not in the abuniince of the things that he pojjef-feth: That is* th^ughyee have never fb much wealth, yet yee (hall not live the longer for it 5 your lifeconfiftsnotin k, no more doth your comforr .• for they will but pleafe the fight of your eye, they will not make you more happi) than you are$ feeke not therefore fuperflnity, for your life confifts not m abundance: Hee is but a foole, that thinkes thar t hefe things will make him happy,that thefe will make him rich: all I

A Remedy agtinfi Co^etoufnejje.

all they that are not rich in God,are poore-and ifchey thinke themfelvelves happy and rich in thefe things, they are but foolcs.

Secondly 5 ihe defire of fuperfluiry is Gnfuil 5 becaufc it. proceeds from an eviilroote : the fruit cannot be good that proceedethfrom an evill and bitter roote^ but this defire proceeds from fuch a roote; That is 5 from luft, it comes not from Gods Spirit, which biddeth erary man to becontentmtk foodandrayment : Nor yet from nature, which (eekes not fuperflaities^ therefore proceeding from laft it muft needs befinfull.

Thirdly 3 what yee may not pray for,that yee may nordefire to (eeke after ybut wee may not pray for foperfluities. Prov. 30. 8. Give me ney~ ther poverty nor rickety feed me with pod convenient pr mejaot wuhfuperfluities. And in the Lords Prayer we are taught not to pray for fuperflui-ties, hxn^Givemthti day our daily breads thatis 3 as much as is tieceffary for us , and no more : therefore wee may defire it. The feeking o\ more cfo*n is neceffiry doth hinder us, and not further us y a fhooe that is too bigge,doth hinder a traveller, as well as one that is too little.

Fourthly^ is dangerous frrft doth choake the word,anddrowne men in perdition: therefore i- hAgttrs Prayer Prov40.8,9. Give me net-tfar poverty nor riches^ feede me with p r de convenient for me\ leaf! Ibefull and deni thee,tindfajti Who U the Lord? Fulaeffe and excefle is alwates dan-I . gerous

Math. *.n

A Remedy againfl Coyetoufneffe

gerous: full tables doe caufe forfeits., full cups make a ftrong braine giddy. The ftrongeft Saints hath beene fhaken with profperity and excefle,as David>Hezekiah,Salowon^ they finned by reafon of excefle in outward things. It is dangerous to bee rich, therefore it is Davids counfe!l 3 Pfal. £a. i o. If ticks increafe,fet not your harts upon them. A rich man cannot enter into the Kingdome of Heaven: Itiseafierfor a Camelltogoe through the eyeofaBtedkjhunfor him to enter into Heaven. For if a man be rich,it is a thoufand fb one, but that he trufteth in his riches, and it is impoffible thathee who trufteth in his riches, fhould enter into Heaven.

Latily, todefire ftperfluity muft needs be finfull,becaufe we haye an exprefle command to the contrary, i. Him. 6.8. If we Lvefoode and raymeut, let u* therewith h content. This is the bound that God hath fet us, we muft not goe beyond it. If it were lawiull for any man to defirc and have abundance , then it were law-full for Kings; wt Cod hath fet limits to them. Dent. 17.17. Hefhallnot multiply Horfes nor Wilts to himfelfe , that his heart turne not away: mt e r fhall he greaffy multiply to himfelfe filver and gold, that his heart be not lift ed vp above his brethrc*:God hath (etusdowne limits and bounds how tarre we fhould goe, therefore to pafle beyond them is finfulljbut we paffe beyond them,when as we defire fuperfluity,therefore the defireof iuper-fiuity is finfull.

But

Bar may not a man afe his calling to increafe his wealth £'

I anfwer that the end of mens callings is not to gather riches,if man make this their end, k isa wrongend$ buc the end of cured in£isto ferveGodand man. The ground of which is this. Every man is a member of che Commonwealth, every m^n hath fbme gifts or other, which muftnot lie idle: every man hath fome. Talents, and muft ufe them to his Matters advantage 5 and how can that be, except he doe good to men ? Every one is a fervant to Chrift, and muft doe Gods worke: no mah i? ftee 5 e-very ont is Chriftsfer^ant^and muft be diligent toierve Chriftand todoe good to men. Heihat hath an office muft ht diligent in it, and at Union it : every mm rami: attend hiscalKngandbee diligent ink. If riches come in by our calling, that is the wages, not the end of our calling, fork lookes onely to God: we muft not makegaift£ the end of our callings $ there are many that m^fcegainecheir godiinefle, and the end of the*rprofeffibns: Somepreach onely -{or^im: o-thers ufe all or her callings onely for gaine: but if any man will make gaine the end of his cal-| ling, though he mav conceale and hide his end from men, yet let hhh be fare that he (hall an-fwereGod,the fearcher of the hearts for it :ori the other fide, rfaman by diligence inhiscal-ling have Riches following him, he may take them as abldlin^of God beftowed on him and as a reward of his calling. The diligent hand ma-

kth

Anfa.

Rom.i2.^7j8,

Roai.i^iS.

Pr07.10.4-

Pipv-io.**.

Gcn.30.45.

Prev.ic**.

Math>3J.

A Remedy againft Lo<vetoufnel]e %

fyth rich 5 that is 3 God will furely ^reward it 5 nor chat wee muft eye riches and mike th?m our end .• God makes a man rich 5 and man makes himfelfe rich. God makes us rich, by being diligent in our callings ^ufing them to his glory and mans good 9 he doth caft riches on us: Man makes himfelfe rich, when as he makes riches rhe end of his calling 5 and doth not expeft them as a reward that comes from God. Ifliallex-prefleit by UcobJacob heferves Laban faythfully and God bleffed him fo that he did grow rich: he went not out of his Compafle andSpheare, hee tooke the wages that was given him 3 and becaufe God s end was to make him rich, God enriched him by his wages > as a reward of his fer vice.The more diligent a man is in his calling the more fincere and upright, the more God doth blefle him 9 and increafe his riches. God makes men rich^ when as he gives thtm riches withoutforromt and troubles , when as they come in witheafe, without expe&ation and diifqaiet: Man mates himfelfe rich,when as there is great trouble in getting,keeping :) and enjoying them: when as he ufeth his calling to get riches, or when as heufethunlawfull meanes: The method that God ufeth to inrich men, is this ^ He firft bid us feeke the Kingdom of heaven > and the righteoufneffeihereof 3 and then all other things fiall beadmmftredunto us <x wagesiwe mull looke to our duty 5 and let God alone to provide and pay us our wages; he that takes a fervant, bids him onely to looke to his duty > and let him alone

to

J Remedy againft Co<-uetoufneffe.

to provide him meate, drinkeand wages. We are all but fervants, God is our Mafter , let us looke to our duty 5 and leave the wage? to him.

But whether may not a man take care to get wealth ? Is not a man to take care for his eftate, to increafe it and fit it ?

I anfwer, he may lawfully take care of it,ob-ferving the light rules in doing ic, which are theft, **

Firft, hemuftnotgoe out of his compafle, but walke within his owne pale: bee mull not ftep out of his owne calling into other mens^ and in his owne calling hee muft not trouble himfelfe with fo much bufinefle as may hin^ der him in his private fervice unto God: if he doth fill himfelfe with too much bufinefle in his owne calling, or fteppe into other callings, this is finfull and inordinate^If a man in his owne calling fill himfelfe wim fo mach bufineffe that hee cannot intend the things of fd vation, that hee is fo much tired with them tha£ he h^th nofpare time to fearch his owne heart, and doe the particular duties neceifary to falvation, he thenfailes in this, and finnes in his calling.

Secondly, Ws end muft not bean-rifle, he muft not ayme at riches. Abraham was poore and fo was Iacdb> yet God made them rich, and mighty? they were diligent in th ir callings, and God brought in wealth- God calk nor a man to truft in himfelfe, ro make riches h?s ayme and end, to fceke excefle, fuperfluiry

41

g**fr

Anfo.

D

and

Math. 13.11.

I

jQueflion.

A Remedy again/} Q<vetoufneffe.

and abundance 5 to live dclicioufly, to fa-tisfie his halts and pleafures^ Ouraymemuft bee Gods glory and the publique good, and then God will caft riches upon us as our wages.

Thirdly, let it be a right care.and not an inordinate care : There is an inordinate care whichdoaket the Word; yee may know whether your care be fuch a care or not, by theft three fignes.

Firft,if yee be troubled in the bufinefle you goe about, which trouble confifteth eyther in defire,feare 5 or griefe: when as eyther wee de-fire fach a bleffing exceedingly>or feare that we (hall not have it 3 or grieve much for the lolfe of it.

Secondly,when as we feare that we fhall not bring our entei|fi(es to pafle, or attaine to that which we defire.

Thirdly, when as we are troubled at ir, if it be not accomplice J, and grieve when as wee forefee any thing that may prevent it: Care being aright, fets head and hand a worke,buc the affe&ions are calme and right, there is no tumult or turbulency in them, the iflue of all being left to God.

But when is a man a covetous man ?

I anfwer 5 that then a man fe a covetous man, when he hath defines arifing within him D which are contrary to the former rules, and he refifts thcmnot:, or elfe refifts them foweakely and feebly,that he gets no ground of them .• he fees

no

A Remedy again ft Co<vetoufmjfe.

no reafon why he fliould refill them,and therefore gives way unto them. A man is not a covetous man, nor yet an ambitious man 3 which hath covetous and ambitious thoughts • for theft the holieftmen have $ but he that hath fuch thoughts,& Arrives not at all againft them, or elft Arrives but weakely, he is a covetous or ambitious man. A godly tnan may have theft thoughts and defires., but he Arrives ftrongly againft them, gets ground of them, and gives them a deaths woand: but the covetous man he yeclds unto them, the godly man he gets the viflroryover them.'

Now this Covetoufhefle is evillin itsftlfe, and therefore it muft be mortified. For firft of all, it is Idolatry , mdfpiritHtUAdultery : and then it is a bitter roote having many ftalkes on it: he that doth any thing to hold correfpon-dency with it, he that doth belong unto ir, to him it is the roote of all evill, Luke 16. It keepes a mian from falvation, it choakes the good feedrf theWordfowne in mens hearts. Secondly, it muft be mortified • for the vanity of the objeft is not worth the fteking:therefore,jL»% 16.9. earthly treasure is fee downe in a comparifon with the true trealure, and expreffed in theft foure circumftances:

Firft,it is called the Mammon ofunrighteofoejfe and wicked riches ', becaufe it makes men wicked $ it being oppofed tofpirituallbleffings, which arebeft.

Secondly, It if leap, becaufe it dothleaft D 1 good,

45

Math.r$.22 ( 2

3 4

Vfe.

2

A Rcmedyagainfi Covetoufnejje.

good^prcferves us not from evill, doth the fbule no good.

Thirdly,It is but falfe treafurcjt hath but the fhadowofthe true, it (hines 3 asifitwere true, but yet it is faifeand counterfeit.

Laftly, it is not outownt) it is another mans} Riches are the goods of others, not our owne, Lttke i63i2.andL^0io.4i,4.2.Thereareft)ure attributes given to riches. Firft, They m many tilings jmd rtqnirt much labour^ Martha was troubled about many /togx.Secondly, they are unneceflary oncthtngismefary* Thirdly, they willte takg* away from w. Fourthly, they ixe not the beft : and therefore our defire after them (hould be mortified.

From hence therefore be exhorted to mor-tifie this earthly member, Covetoufnejfe^ which is Idolatry ^ a finne to which all men are fubjeit. Young men chough they want experience of Richcs.are notwithstanding fubjed to this vice:, but old men are moil fubjed to it,though they have lead caufe and reafbn for it. Profeflburs of Religion are fubjed to it, many times it growe* up with the Corne and choakes it $ therefore ufe effe&uall meanes to roote it out of your hearts.

Firftofall,praytoGod not toinclineytur hearts toCovetoufneJfe, it is impoffiblefora man, but eafie for God to doe ir.

Secondly, be humbled for fin: wee arefo covetous and defirous of money, becaufe wee are never humbled for finne., fo much as wee

rtiould

A HemedyagainflColpetoulnejJe.

fhould bee: and this 13 the reafon why many would rather letChrift goe than their wealth' and riches.

Thirdly, u(e them to better purpofe than

formerly yee have done 0 make friends with

them, finde fomething better than them to fet

your hearts upon : except yee have a better

treafure yee will not vilifie and depart with

thefe. Labour therefore for true GodSineJfe

with content*, which is greatgaine. i.tim.

6.6. This will heale the malady, and

take away the falfe pretence of

gathering,having, and af-

fe&ing riches.

45

***

Dj

AN

ELEGANT

AND LIVELY

DESCRIPTION OF

Spirituall Life and Dcach.

DELIVERED

In divers Sermons in Lincolnes~ftmt y

November the $ th . m.dcxis u upon lohn 5. 25.

By I. P. then Barchellor of Divinity, and Chaplaine in Ordinary to the Prince his

Bighneffe*

Ignatias Epiftola 15. ad Romanes.

Vitajtne Qhrifto mors eft.

LONDON,

Printed by AnneGriffia, for Michael Sparfy y at the blue Bible in Greene-Arbour. 1636.

<^» •c T tv» «»f»> <>t-> <s> ♦tf** ^iy *♦!&» ^i^ *&* *&* <^» <■&> <•#'>

O'O wscfo cRaw-odyQcffo cRac^o £>-a cftao,t\a c^cfta

cy» c(j«* *j«* <y> «>^> *»$•* vfs» *5*> oj** **j> cjo- <ty» *>y» cj>

AN Elegant and lively defcription, of Spiricuall Death and Li ph.

IOHN 5. 25.

rOT'/p, w/^ I/^> untoyoH j f A#f *& Awe is com ■ ming and now is , #fe ffo dead/hall heare the vojce of the Some of God > and they that heare ft all live.

HE Occafion of thefe words was this .• when as Chrift had affirmed to the levies , that God was his Father 5 and the Jems went about to kill him for # 3 verCi8. He proves what he bad fayd by this argument .• He that is able to give life to the dead is God>or the Son of God: But I am able to give life to the dead^rfe home iscommtegani novo is. when the d'ad ft) all heare the voyceofthe Sonne of God\ and thofe that heare it [halllive $) Therefore I am the Sonne of God. Inbriefe, thefe words (hew Chrifts Divinity bytheefFe&s of it, that hee can quicken the dead.

In thefe words we may confider thefe parts.

Ffrft

AnRkgcnt and lately De/cfipu&n,

F : rft, the fubjeft on which Chriddothexer-cife his Divinity;, and chat is, on dead men; The dead fh all he Are the "joyce of the Sonne ofCod\ andJb*Ulive. Secondly, the inftrument by which he doth ic,and that \%by his Word-, which is not meant one lv the bare preaching and hearing of the Word 5 but fuch an inward, commanding, powerfull,opperative Word, that mikes men doe that which is commanded them : Such a Word was fpoken to Lazarus being dead, La&arwcomc forth , and he did it. This word commands *nen : and makes them to obey it.

Thirdly, the time when he will excrcife his Divinity :> thehoureis comming,andner»is^ that is, the time fhall come when as it (hill bee a-bundantly revealed, the fmit of the Gofpell (hall appeare more plentifully and fully hereafter, but yet it is now beginning to appeare $ there is now fbme fmali fruir of it, Laftly, it is affirmed with an afleveration or oath ^Verily verity / fay unto you : And thefe are the parts of this Text.

Out of thefe words I purpofe to (hew you thefe three things.

Firft, What the effaterof all men is out of Chrrf.

Secondly, What ue gaine by Chrift.

Thirdly,*^? veemufl doeforChrifl.

Firft,we will (hew you what your ftate is out of Chrift, for this will make you to prize him more. And the poynt for this is,

That

\ ofSpirituallVeath and Life. I J>t

rti/ ever) man oat ofchrlft.h in a ftate of deaths or a dead man: that is, Ail men how ever they are borne living yet they are ftill dead men : without- the living Spirit the roote is dead. Hence arethefe places of Scripture, Gen. 2.17. The day that thou eatefl thtrenf thou /halt dye the death. Math. 8.22. Let the dead bur) th:ir deai. Ephsfc 2.1. Ton hath he qnkh^md^ who win de^d in tnfpajfes anifinnes. Epk$. 14. Awake tUn that Jkipftifiaviupfrom th: dead, and chrijlftall give thee light .The meaning is,that all men are fpiri-tuallydead; Thiswill beoffbrne moment,to fhew that you are dead without Chrift. Yee account it a gaftly fight to fee many dead men lie together 5 itaffefts you much : but to fee a multitude of dead mm walke and ftand before us 0 that affe&s us not. The naturall death is but api&urcor (ludow of death, but this fpiritualt death, is death indeed: As itis fayd fpiritually of Chrift flzttijlobn 6.55. That it is mate indeed. Now that you may know what this death is, I will (hew you,

Firft of all, whit this death Is. Secondly, how many kinds of this death there are.

Thirdly, the fymptomesand fignes of this death. Fourthly, the degrees of this death. For the firft} what this death is j, itcoiififts in two things. Firft, in death there is a privation of life : then a man is dead, when as the foule is feparated frovn the body : fo a man

is

D08.V

4

What this fpi-rituall death is.

Rom, 7-18,

is fpiritually dead, when as the foule is fepara-ted from the quickning Spirit of Grace, and righteoufheffe: This is all our cafes, Inm there dwelt no goody there is no Spirit of life within us; the foule is (bout of order 3 that the fpirit is weary ot it, and forfakes it. When the body growes diftempered and unfit for the foule to ufe, then the foule leaves it. Even as when the inftrument is quite out of tune , a man Iayes k afide^ whilesitisintunehe playesonit: So a man dwels in a houfe as long as it is habitable and fit to dwell in , but when it becomes unhabitable he departs; fo,as long as the body is a fit organ for the foule, itkeepesit^ when it becomes unfit,ic leaves it.Even fo the holy Ghoft lives in the foule of man, as long as it is in good temper, but being diftempered by finne, the holy Ghoft removes. You may fee it in Adam t as foone as he did eate of the forbidden fruit, the holy Ghoft left him, and he loft his Original! righteoufnefle.

Secondly 5 in this death as there is a privation, fo there is aJfo a pofitive evill quality wrought in the foule, whereby it is not onely voyd of goodnefle, but made ill. In the naturall death when a marc dies, there is another forme left in the body ^ fo in this fpirtuall death, there is m evill habit} left in the foules of men • This you may fee Heb. 9.14. where the workes you doe before regeneration, are called, Dead-vporktf: there would be a contradi&ion in calling them dead works* , if there were not another pofitive

e ill

ofSpirituatl Death and Life.

5*

evill forme iri man, befide the abfence of the quickning Spirit, which forme is called Flejh in the Scriptures.

But it may be objected, that finne is a meere privation of good.that it is a Non-ms ^therefore flefti cannot befayd to be an operative quality and forme of finne.

Tothislanfwere, that though all finne be 3 meere privation, yet it is an operative fubjed, and hence it comes to pafle that finne is fruic-fqll in evill workes. As for example, take an Horfe and put out his eyes, as long as he ftands ftiUthereisnoerrotir^bucifhebeginstorunne once, he runnes amifle, and the longer he runs the further he goes out of the way wherein hee fliouldgoe ; and all this becaufehee wants his eyes, which fliould direft him: So it is with ;ftafle, though in its felfe it be but a meere pri-vatiotX yet it is feated in the fbule, which is af-waies adive: Anima mttquam otefa $ The good-nefle that fhould enlighten it is taken away,and there is a pofirive evill quality put into it, that leades us on to evill.

Confider further whence this death proceeds the original! of it, is the underftanding and mind of man, w hich hprimum vivtus^ & nltimum mrkns. That which lives firft and dies Iaft.The caufeof life is the underftanding inlighened to fee the truth 0 when the affedions are right,and the underftanding ftraight,then we live ^ when it is darhned, all goes out of order. lohn 1.4. fpeakingofChrift, itisfayd, that in him there

was

Rom. 7.»8. Chap.8.1 4. to 10. Obie&ion.

Anftver.

AnElegmt and lively Dejcription,

was life, andtklifewas the light of men : hee was life becaufe he was light 3 hee did inli ven men, becaufe he did enlighten them; therefore Eph. 5. 4. the Apoftle fpeakesthus to men 5 Awake thou that Jleepefiftand up from the dead, and chrift Jhall give thee light : becaufe light is the beginning of fpirituall life. Therefore it is fay d James 1 1.18. OfhUawnewillbegothethem^bytheWordof truth : that is, the word re&ifies the underftan-ding and opinion , which is the firft thing in this fpirituall birth: and Ephe. 4.24. Put off the old man which is corrupt , according to the dtceitfull Infts thereof 0 and put on thenex» man,which after God iscreatedwholineffejndperfecirighteoufnejfe. The I old man is corrupt according to the deceitfull lufts : that which is here called deceitfull lufts 5 &c. in the Originally fignifies, luffsproceedingfrom error,and holineffe proceeding froin truth$ Luft proceeds from errour 3 in miftaking things^ for luft is nothing elfe but affeftion mifplaced, proceeding from errour: and that holineffe in which God delighteth,in which his Image con-filb, comes from truth. When Adam was alive, he judged aright, becaufe then the wheeles and affe&ionsof his foule were right: Being dead by reafon of his fell, he loft his fight, he faw no beauty in the waies of God ^ and this is the cafe of all unrcgenerate menrbut when theSpiric re-ftifies the judgement and convinceth men of fin and unrighteoufheffe^then they begin to revive. To be dead is to have the underftanding darkned, the judgement erroneous; to be alive

is

efSpiritmll Death and Life.

is to have the under (landing enlightened, and the judgement rectified^ And thus much for the fitftjwhat this death is.

We come now to the kindes of this deaths which are three:

Firft, there is a death of guiltineffe: one rhat is guilty of any offence that is death by the Law isfiyd'tobe but a dead man. So every one by nature is a dead man, bound^over to death, though he be not executed. j&

Secondly,there is a death iBrnne that is op-pofite to the life of fanftification, Eph. 2. r. Ton hath he qwckpedypho nere dead in trefpajfes &fiw. and there is a death for finne that is contrary to the life of glory.

Thirdly ..there is a death that is oppofite to the life of joy 5 in hell there is a life^man is not quite extinguiihed,but yet men in hell are feid to be d«ad 3 becaufe they have no joy .This death confifts in the feparating of God from the (bule^ when God is fep^rated from the foule 5 then man dies this death of fbrrow.God joynes him-felfe to the foules of good and bad : to thofe that are not fan&ified, he joynes himfelfe in a common manner 5 and thence it is, they have common joy, common comfort, common civi lity$ to the godly he joynes himfelfe in an extraordinary manner, by which they have extraordinary joy: now when God is feparated from the foule, then comes a perfe<2 deaths &? ft in the feparation of God \ from Chrifts humanity. God withdrawing himfelfe from him but

for

55

The kinds of Spirituall death. I

Mat. 17,46.

TheSymp.

comes of Spiritual! death,

1 Cor. 1.14. Obiitt.

Anfot> {

An Elegant and lively Defeription.

tor a time, he crieth out, My God^my GocLphy faft thou forfakgn me 5 AsGodwithdraweshim-feJfe more or lefle., (bis our joy, our fbrrow more or lefle. Thus much for the kinds of this death.

We proceed now to the Symptomes or fignes ofthisdeath>and they are foure.

The firft is this^men are laid to be dead when they underftandjiothing, when as there is no reafon extant ijifrem, when they fee no more than dead metwhe life rs nought el(e but the foule afted: then a man is fayd to live when the underftanding part is a&ed. So man is fpiritual-ly dead when as his underftanding is darkned, when as hee fees or underftands nothing of Gods wayesj becaufe thsy are fprituaU^andh car-nail. j

But it may bee obje&ed : men underftand things belonging to faith and repentance, car-nail men not yet ftnftified have fome underftanding of thele.

1 anfwer 3 that they may underftand the materials belonging togodlineflTeas well as others but yet they relilh them not they fee them not with a (pirituall eye. Tit. 1. 16. Theytreto every gooivoorke reprobate $ they cannot judge aright of any good workes, as to like, approve and love them, to fee a beauty in them as they are good: Rom.3.7. The m[dotm of the fkfl) is enmity with God,for it is notfubkS to the Lavr of God 3 the the Greekc word is vm-mcx-m 3 the meaning is that they underftand it not, but they like it

not

-*- I

o/SpiritnallVeath and Life.

57

not,but they like it not, they rclifh it not, they tafte it not 5 they thinke of Gods waies,■ that they are but folly, 1: Cor. 2.14, Thej are at enmity with them they account them drojje.

Tbefecond fymptomeof death is, want of motion: where there is no motion, there is death. All men naturally want this mocion,they cannot judge or doe any good thing by nature : they may doe the epu* operatumjmt they cannot doe it in an holy manner ^ their prayers, their hearing, receiving of the Sacrament, and the like, are dead workes without fay th the princi-pall oflife, how ever they may be faire in other men9 eyes.

The third figne of a naturall death, is lence-lefnefle $ fo men are f piritually dead, when they are not affe&ed with Gods judgements, when they have hard hearts which cannot repent , Rem* 2. 5. when thy have harts as hard as aftonc, Eze^\ 36.27. or when they are affected with them onely as natural* men apprehend evill; not from a quickoing Spirit, but from a feJfe-love.

LaftIv, in naturall death, there is a Iofle of that vigour,that beauty in the face and countenance, which is in living men: So in men that are fpiritually dead,there is no beauty,no vigor they have death in their faces .• they may have painted beauty,which may be like the living(as he hydipiSHmpntavieJfeverum^vernmpHtavi ejfepiSum: ) they mav be much alike, yet they have not that livelines & beauty as living men

E have

s

PM.96.6.

Pfal-i 10.3. ObjcU.

Anfmr.

Prov.n.ii. 2 Peci.zi.

4

Jn Elegant and lively Defeription %

4

The degrees of Spirituall death.

Romi.Ti,Tjj

I4>i5^^.

have, Gods beauty (the beauty ofholinejfe ) is not found in them.

But it may be objefted, they have many excellencies in them,they know much,they excell in mortall vermes.

I anfwere, they may have excellencies, as a dead man may have Iewels and chaines about him,yet they are dead: they have rhem,but yet they are as Iewels of gold in a Swims fnoute^ they are as Swine, their good things make them not men 5 they are beautifull, yet they are but dead men$ as the evill workes of good men make them not bad men: fb the good woi kes of evill men,make them not good* Thus much for the fignes of this death*.

We come now to the degrees of this death, in all theft deaths there are degrees: Firft in the death of guilt if you have had more meanes the guilt is greater, if you make no uftof them. the Gentiles they (hall onely be condemned for breaking the Law of nature , becaufe they knew no other Law bj The lems they Jhalt bee condemned for fuming againfl the Law of nature andtheLaw ofMofst^hty had a double Law, and fhall be condemned for the breach of i^Chriftians havinga treble Law the Gofpell,che Law of nature the morall Law, pall bee condemned for all three ; and among all Chriftians, (uch as have had more meanes, and better education,the greater fhall their punifh-ment be.

Secondly, in the death oppofire to the life of fan&ificatibn, there aredegrees-Now yee rauft

know

of Spirituall Death and L tfe.

59 f

know that there are no degrees in the privative part of death.but they are onely in the pofitive. The lowcft ftep in this fecond death is to have enmity to the mates ofGod^eingfighters againft God 0 and enemies to the Saints $ this is the loweft ftep. The fecond degree is, when as men are not fo a&ive that way, but yet are dead in plea-fares s ambition 9 covetoufiiefle, and the like. There is a generation of men which trouble not themftives to oppofe God and the Saints, butgive themfelvesto pleafures, and like tfoofe Widowes, lTitp. 5.6. are deadinfkafnres^hile the) are alive. The laft ftep in this death, is the death of Civility. Civill men come neerer the Saints of God than others, they come within a ftep or two of Heaven, and yet are ftiut out 5 they are net far re from the Kingdom* of Heaven J as Chrift fiid to the young man 5 yet they mifle of hras well as others.

1 Thirdly,for the death that is oppofite to the life of joy, the degrees of it are more fenfible: S*rae havelegall terrours, the beginnings of eternall death 5 others have peace ofconfeience, and )oy in the Holy Ghofl > the beginning of eternal! life. And thus much for the degrees of tftefe deaths.

Now hearing that all are dead in trelpaffes and finnes,ye may objeft 5 If we be dead, why doe you not preach unto us ?If we be dead, we underftand not,we move not, we are not capable of what you lay-To this I anfwer,Firft,thereisa great diffe-

E 2 rence

Rom. 1. jo-Heb.io.z^ Ads 7.39.

Mar.U.34?

Eom.i4.K7*

Obj€&<

t/infweu

Anfmr* 2%

Iohn.zi43.44

An Elegant andlivtly Dejcription

rence betweene this fpiricuall death, and natural death.

For fir ft, thofe who are naturally dead^nder-ftand nothiug at all ^buc in thofe who are fpiri-tuaily dead, there is a life of underftanding, by which they themfelves may know that they are dead $ men who are na.urally dead, cannot know they are dead.

Secondly 3 thofe who are fpiritually dead^im? underftand the waies of life .• though they rehfb them not 5 yet they may heare and receive them; which thofe who are naturally.idead/cannot doe.

Thirdly, thofe who are fpiritu^Ily dead^may come to the mean^s 3 to the poole in.which the Spirit breathes the breathof life* .-whereas naturally deadmeacannQLComc to.themeanesof life*

Secondly, I anfwere, that though J'ee -are

dead, yet hearing may breed life, the Word

can doe it. There wasaaend why Chrift fpake

to Lazarju> that.wafrdead, Lazarxstome prth^

jbecaufe his-Word wrought life therefore

jthough yee are dead, yecbecaufe the word

'can workelifein you, our preaching is not in

vaine.

Laftly, this death is a voluntary death. Men who are naturally dead cannot put life in*o themfelves 3 no more can thofe who are fpiri-tuallydead when they have made themfelves dead. Men die this death in a free manner * 1 cannot better exprefle it \ than b) this firnrli-

tude.

ofSpiritnallDeatb and Life.

tude. A man that is about to commit the a& of murther or trcafon, his friends perfwade him not to doe it, forifhedoth, he is but a dead man } yet notwichdanding he will doe it $ we fay of fuch a one that he is a dead man willingly. So we tell men, if they doe thus and thus, that they goe downe to the chambers of death, yet chey will doe it. Hence is that Ezeb^ \8.%i.Wkj mttjeedks Qhoufcoflfrael? implying that this fpirituall death in finne, is a voluntary death.

But ye will objed, men are not quite dead, there are Come reliques of Gods Image dill left in them i how are they then dead?

To this I anfwere , that there is a double 1-mage of God 5 firft, a natural!, ftanding in the naturall frame of the foule, astobeimmortaU, immaterial! 5 So there is underftanding, will and reafcn,and lbme iparkes of life left in us, as the remainer of a ftatdy building that is rui-\ nated: but y et there are no fparkcs of the living Image of God lefr in us, the fpirituall image of God conjtjlingin holintffe , andtrm righteoufneffe^ nmaimsnot^ the Papifts indeed deny it, but how will they an(were the rule of the Fathers : that Supernaturdia do&afmtptnhut abla-ta> naturalia quajfata $ that fupernaturall gifts are utterly taken away , no fparkes of them re-maine.

But it will be objected, that though men by nature have nothing left, yet there is now an univerfall ability and grace, anduniverfall fuffi-ciency given unto them. J E 3 To

61

Obiett.

Anfw*

EpH.4.14.

0bie8.

6

I

Rom-.Ti.33.

Iolm

5

5-5

C.

ObjcU. Anfw.

\

:An Elegant and lively Defeription %

To this I anfwere 3 thac that which they call univerfall grace, is rhe fame thing that nature is, but they put another terme upon it • it is found in nature 3 and common to all where-ever it is, therefore ic cannot be grace. For in grace there is alwaies fbmcthing that is peculiar.

Secondly D if there fhould be an univerfill grace, the Saints would be no more beholding to God^than other men^ if God give all alike to all/it fhould not be God 3 but themfelves that put the difference,

Th : rdly, if there were that generallfuffici-ency, it would take away all eleftion; there might thenbeprefcience, but no election D no predeftination to death or life.

Fourthly,if there were a generall grace,what xs the reafon that Paul made it fuch matter of difficulty to anfwer that .queftion of ele&ion, Bom, 9. \fAriftotk and other Heathen, if every one had fuch a g ?nerall fufficiency t Vaul would not h we m ide fuch a fcrupuluus anfwere 3 and have crydout of the depth.

Fifciy, there is no fuch univerfall ability, be-caufe that which is borne offlefi is flifi , and that which i \ borne of the Spirit is Spirit $ we are all borne oftheftifo, and cannot therefore have this fpiri-tualifufficiencv.

But yet there are fomr. fpirituall gifts in men.

I anfwer^that we cannot have rhdefpirituall gifesif w^are no-brrneof the S;»iiit: thatwhich is borne ofthefkjh isflefi. N A Bellarmine himfelfe

nor

of Spirituatl Death and Life.

nor any man eife w ill fay that ail are borne of the Spirit. It is our Saviours owne fpeech. lohn 15.2. Evtry branch in me not bearing fruit fa takgth away^andit U caft oul^ and withered 5 that is 5 as the branch not being in the roote , bringeth forth no fruit, to men as long as they are not ingrafted intoChrift, bring forth no buds, no fruit at ail 5 they may heare the Word, but they cannot make ufeofit, they cannot doe it without the Spirit 5 and rhat is free: it breatheth where it liffeth: compare John 3. 8. the Spirit br?atMh where it li-fieth.whhlohn 6.\$.~Nomancan come unto mewi-kjfe the Father draw him^ that is, not as a fheepe is lead with a bough ^ for Chrift doth not fay, no man will come, but, no man can come except th Bather draw htm 5 compell him as it were by force 3 not perfwade him by intreaty: that is, nleffe he changeth, and taketh away his wol-ifh will. •

But it will beobjefted.that God drawes every man.

I anfwer, that the context concludes againft this. For Chrift doth bring this in,to (hew the reafbn,why many did hot receive hisDoftrine^ and he concludes with this, that men therefore doe not receive it 3 becaufe God doth not draw them : None cmc$me unto met, except the father dram him*

1 will anfwer one obj-edHon more, and Co conclude: if wee are dead, to what end is the Law given, why are we commanded to doe thus and thus, if we be dead ?

E 4 To

t

Cbje&.

QbUSion.

Anftpir*

An Elegant and lively Defcription

To this I anfwer,that the Law is given to this tn&itoJhewHsottrweakiisffi, and to lea hut unto Ckrifl: it is not given us tokeeoe exa&ly, fo-that is impoflible: it was impossible to fyepe it throHgkfhemskffejfeofthtfleff) Rom. 8,3. the Law was therefore given thac wee mighc know our weakened^ not that weefliouldkeepeit, but thai.ChtifisrigkeoHJmffe might bee fulfilled four by faith* Galat.%. 24. th>Law is our fchoolemafter to bring us to Chrijljhat uee flight bee ivfojjedthrough faith, that is the end of the Law.

But it will bee obje&ed: that in as much as wee are commanded to doe things impoflible, mans nature is deftroyed; for man is a free creature. Secondly, the command implies an abfurdity, an impoflibility, to bid a man doe that which hee cannot doe 5 to bid a man that is in adeepe Well, bound hand and foot, to come out himfelfe isfoolifh: yee may blame him for falling in, it is abfurd to bid him come out.

To this I anfwer, that there is a difference berweene the externall binding, and the bonds wherewith a man is fettered by finne; There is an externall impediment, which a man can. not remove, as when he is fettered in the well $ but there is no external! impediment, when as men are bound in the chaines of fin. When w«e command you to doe thus and thus, all thebufines is with the will, we rather fay men will not,than they cannot com e. There is liberty when as a man hath eligiiik wnon tUgibih ^

when

ofSpirituall Life and Death

'5

when hee hath a thing in his owne choice , when there is no impediment, when hee may argue both wayes: If a man out of the perverf-nefle of his nature doth it not, iz is not com pulfbry, but free • a beafts adiion is not free, becaule hee cannot reafon on both fides, but man when hee coqflders arguments on both fides$ when hee can fay, doe not doe fucha thing, but doe fuch a things when he can conceive arguments on both fides, he is free $ there is no fuch excernall impediment in him, as to bidone in darknefle,to doe a thing of the light, or one bound hand and foot in a pit, to come out - fince the chiefe impediment here, is in the depraved wills of men, which God den reftifie and change by his Grace and Spirit, through the ufe of meanes.

If then every man out of Chrift bee in an efrate of death, let every man examine him-felfe, and confider whether hee be a dead man or no 5 this is the great qmre or queftion in this mutablity and uncertainty of things. Ltt us make the life to come fore 5 our life is uncer-tainehere^ but have wee this fpirituall life, are wee living men ? then wee are happy: but are wee dead ? then hee that is not partaker of the firft refurre&ion, (hall not bee partaker of the fecond. It is too late to begin to live, when we are dying, certainely the time of our natural! death is a time of (pending, not of getting or inquiring after life .• If yee deferre this fe^rch! while y ee are in health, when yee lie on your]

deaths !

AnEUgant Midicpeiy Dejcriptton.

deathsbed,wh?n yee (hall fee Heaven and Hel! immediately prefented unto you, this queftion will hold you felicitous, and then you ftallfee chat this fpirimail life, h the life indeed. The rime of thi- naturall life, is not long:, the candle burnesnot long if it burneout 5 yet ithoft-ler blowneout than burnt out $ men oftner fall 'owne than come downefrom the tree of li-e : this Tabernacle is often thiowne down before ^cfahdowne, therefore in this (hort life make your felves fure of eternalliife.

Now there are two things which hinder this e *rch and isqairie after fpirituall life.

The firft is a talfe opinion 5 men think them-felvesinthe wayesof life, being in the wayes of death; they thinke there is a greater latitude in the Gofpell than there to

The ftcond is 3 men are not at leafiire 5 there are millions of bufinefles in their heads, Co that they cannot hearken to the whifperings of conscience ^ they have no fpare time to be wife unto fa! vat ion 5 It mil bee ourwijdome therefore to confider cur end , Dettt.32. 2?. To helpe you diet* fore in this Quere^ whether you are dead or alive ? Confider firft,if ever you have beene dead. Secondly, ifye have been dead whether yee are made alive.

Firft,Ifay 3 confider whether ye have been dead or no; I meane, whether finne hath been made alive in you, that you might die. Rom.j. 9.10. I rrdf alive without the Law once^ lut when the Commandtmentcame^ finne revived^nd I died-,

that

ofSpirituall Death and Life.

that is, the Commandement awakens my fins, and they being alive I died 5 finne when it affrights not a mans confidence, then hee is dead, when it wounds the conference, then hee isa-live. The Law being brought to the foule by the Spirir, yeefee the re&itude of the Commandement, and your own obliquity and croo-kedneffe:, then finne is alive and ye die. Peter preaching to thelewes, ^?/2.recitestothem their finne in crucifying the Lord of glory, which finne was made alive, mdprkkgd them at their hearts. Sinne was dead in David,t\\\ Nathan and the Law came unto him, afterward hee lived and was humbled. Lukz 5» ^eter feeing Chrifts Divinity by the draughr of Fifties,cries out .Depart frommee Lord, for I am a (innefnll mm^ hee had finnes in him before^ but they were dead $ then they were made alive, pattl, hee had finnes that were dead in him, butv/hen the outward light (which was but a type of his light wkhin)did fhine about him, then he dies, and his finnes v/ere made alive. So Iofepht brethren had finnes, but they were not made alive till they were put i$prifon ^ then their finne in felling their brotherlofephlived^ andtheydhd. Hath finne ever been alive in you by the Commandement to flay you? that is, hath it bred fuch an apprehension in you, as of death • (not a figh or two foraday, thatis no ikying of you., but ye mart apprehend finne as death 5 as one that is to be executed forthwith apprehends death, fbmuft you apprehend fin) then it is a figne,that there is life within you. Se-

«7

Gcn.4i.1x.a i.

6{

iCor. $, 17,

iCor,j.jy #

An fa.

An Elegant and lively Defcription.

Secondly , are yee made alive againe ? Is there fiich a change in you as if yee were other creatures, as if yee lived an other lite? Where this life is, it workes an alteration and a change, gives us another being, makes u* to be do more trie feme men ^Who ever is in Chrifl is anew creature ^ it workes a general! change from death to life 5 it makes all our a&ions to be vigorous, like the aft ions of living men, Old things pajfeaway, all things become new/it makes raenleadea new life -: If old acquaintance and lufts would draw usaway,weaniwere that we are dead, that we live no more to thefe, that now we have not our owne wills: Chrifllivesinus andworldsin us, Gahi.ioAtis not 1 that Itoe but Chrifl livesinme. The fame mind will be in us that was in chrifl Iefus^ PhiL 2.5, Now if yee defire to know whether you are in an eftate of death : you muft fee whether you have -< hefe two thingswhich arein every one in whom Chrift livethrfirll fee whether you live to him : He died, that we Jhould not live to our pelves ^ but to him alone. In mor Jl things the end and principle are all one. Before Chrift lived in you, all you did was from your felves, yee were your owne principle and end : but Chrift living in you, there is another end: yee eye Chri ft, yee looke to him,all that yee doe is done in finceriry, it is done for him and from I him.

But how can Chrift bee the end of our cal-lings,eating t drinking 5 and recreations ?

I anfwcr,that of every afticn Chrift muft be

the

ofSpirituall Life and Death.

the end \ yee rouft doe as a man in a journey ^ though every ftep he treadeshe thinlccs not of his jonrneyes end, yet the general! aime ofe-j very ftep muft be tor char end*, and that caafeth every ftep: Co in all yee doe D the general! ena muftbeChrift.

Secondly 5 ifChriftliveinyou, your hearts cleave to him, as to thePrmciple of life, as the child to the dug, or the element to its natural! place. What ever our life is, wee cleave to it: Some place their life in their credit^ take away it, and they dte: others in riches 5 take away them^and they pcrifli; What ever is your god, if it be taken away ,you perifh. Therefore lohn 6.6%. When chrift demanded of theimlve ^ whether they would tikervtfe gotavc ay-^ Veier mak§s thkanjwer: Urd, wkiherfiall.wergoe ? thou haft the words oj eternalllifa ''

.Thirdjy^yec-may know what lite ye !ive 3 by the food that feedes it! Oylefeeds theLanipe 5 fuel! th£ fire. If your life be fed with the duties of obedience, then yee live. &%& keepe my com • fWndemeieU,yee jhdl live in them> faith Ghrift : yon (hall live in rhem as in your proper elemenr as the Fifh in the water 5 every motion out of it, is to death. There are two forts ofmen to whom this triall doth belong.

The fir ft are thofe, who have a name they live ml yet are dead^ likg the Chnrvhof Sardk^ Re-\vdations.^i.

I ThefecondtowhomthisbeIongeth 5 are/&Je I who are derdm&tzd. F The

69

i -

.

The characters ofthofethac are fpiruually dead.

AnRiegant and lively DeJcription :

Thefirftof thefe, are like the Angels that cakebodies 3 anddoea<aions5 they are not truly living mep,though they appeare to be. Now the fignes that Charafterife thefe dead men from thofe that are truly living, are five, taken from the fignes of the fained life, in the Spirits that have bodies but onely in appearance whereby they are diftinguiflied from : bodies that truly live.

Firft, Angels that take affumed bodies, cate and drinke,and are not nourifhed : as the Angelr tliatcametoLot) and Abraham, and had created bodies. So thefe dead men doe all the ad ions that living men doe^ theyiieare, they pray, they reade, but they turne it not into April and b!oud,becaufe there is no life in them: they are not the ftronger for hearing, or any thing they doe 5 they thrive not, as thofe that have t^e Boulimia, they eate and drinke yet they grow nor, becaufe there is an Atrophy in thfcjr bodies.' Wee preach to men., yet they are the fame thb yeare as they were the laft •• they havean^me to liveand yetthey live not, they turne not the meanestoflefhandnourifhment} it h a figne of a living man that he growes. That which is faid of a good wit, that it makes ufe of every thing,may be faid ofgrace $ it curnes all the pafr figes of Gods providence into nourifhment -• formes as well as faire gales, helpe a living man to the haven.Affli#ion 3 profperity,ali put himon and helpe him forwards. Take one not} having this life, doe what yee will, bee thrives

not

ofSpiritmll Death and Life.

7*

not ^ as an unthrift, put him to what trade you will, heftrivesnot, heisftillon theloofing hand 5 fo thefe men,profperity, adverfity,helpe them not: put any thing to a dead man to doe, j he doth it not ^ (b thefe men 3 the Word and Sacrament helpes them not, becaufe they are' dead.

Secondly,the mot-ion of the Spirits that take aflumed bodies, is not from any inward principal!, nor from the motion of life within : fo the adions of men that are not alive, are not from the principles of life, they are not vital! motions 5 but as in other aftions, the Wheeles goe as long as the fpring is up that moves them; fo the aftions of men that are dead as long as the fprings are up and the influence continues,they move- When they are ficke and apprehend death, then they will doe many things; but thefe being gone their goodneffe rs ended : whilft they deepely apprehend Tome accident, they will be good, that being gone and forgotten, their goodneffe ends: Many whiles they f have good acquaintance, and are in good company, will be goo i 9 but when they are gone, their goodnefle ceafeth. Thefe men have golden outfides, they feeme to have the Kings ftarape upon their aftions, yet they are but counterfeit:, they pay God in counterfeit coine not in currant money 3 their aftions have a forme of Religion^ butjet the poweruwanting; all the v doe is but a mete formality; their Prayers, their Sabbath keeping are but in (hew^

thofe

laic rr,

An Elegant and lively Defcription.

thofe aftions and duties that have moft power and life in them,thcy doe Icaft of all reiifh,they tafte them not, becaufe they have no life in the m. In generall,all the a&ions that men wanting life doe, they are but dead workes 3 they may bee deceived with them for a time, but when death comes, they fhall finde them to be but dead. Remigivs a Judge of Loraigne tels this ftory, that the divell in thofe parts did ufe to pive money to Witches, which did appeare to be good coine,feemed to be currant money at firft 3 but being laid up a whitest then appeared to bee nothing but dried leaves .* fo the divell deceives men now, hemakesthemtodoe outward aftions,which have a faireihew^but when they need them, they then appeare as they are, to be nothing but dead leaves,becaufe the principle of life is wanting.

A third property of aflumed bodies is this, that they are taken up oncly for a time, and then are laid downe againe, as the Spirits that take them lifted: fb in theft men which feeme to live, therejs an inconftancy and mutability in their lives, they lay downe their religion as occafion fcrves. If that they did was done in refpeft to God, it would bee alwaies the fame, their company and occafion, would not alter it - hut becaufc it is not done in refpett to God, therefore as their company and occa-fiom are mutable, fo is their religion. Tktj artasuueonflantas Clouds without raine : that arc $mckl)Jcatttred^ like.wandring Starres, or like

the

ofSpiritmil Death and Lift.

the morning den> 9 that isfoone dried up. The Siims have an in-equalirie in their lives, yet they never die againe j they may be fickly, but tkefe men are twice dead , trees pluefyd up bj the roots ■, that never grow againe: The Saints may be as (heepe fpovled with a fall, but they can never become Wolves againe, but thefe men the? tarne Wolves againe, fo-did fharaoh and Saul. The Saints have their lurbida interval/a> their ebbing and flowing, their full and their wame 5 but yet all the!c cloudings doe but obfeure their graces no r . extinguifh them .• the darknefie of the night extinguifheth not the light of the Starre5,bnt covers it$ fo doe thefe cloudings but onely cover the gracesof the Saints. All the goodnefle of other men that feeme to live, are but Lucida intervalla , they are good but by fits, when as thofe that live are bad but by fits.N*/-lum fi&um eft duturmm\ their goodnefle is but counterfeit, therefore it lafts not, it holds not our.

Another diftinguifher of thefe walking ghoftsfromliving 5 is this; the aftions they doe they do them not as living men doe,they make apparu ions onely and vanifh. Thofe men that have nothing but civility, it quickly vanifhetb, they are like the Church of Sardis , Revel. 3* 1. that ha 1 a nam: fixe lhed y and jet was dead : their workes are not perfedt throughout, they were butLinfey-wolfey, they were not thorow paced in the wayesofGod , butfliuffell •, they grafpc at both,and comprehend neyther 5 they

F doe\

n

Mat. io.ii.

iS*m.ij.8,$. 10.

Mar. 6. io.

Queflioti.

jin BiegM and lively Dejcriptiott %

doe many things bur x\m all. As the young man that came to Chrift, thrift looked on him , and loved hiw, what d»IHngui(hed him ? one thing was wanting , his workes were nor perft & 3 his heart was let upon his wealth j he would doe any thing elfe, his heart was not weaned or divorced from it* Saul had a name to live, but yet his workes were not perfed, when Samutl came *tf 9 then he was di(covered $ that was but his try all, he would not reft in God. Her$d did many things jet he was not perfe&^he would not leave his inceft $ £ ) all that have but a forme of religion rhey are Wolves though they have a fheepifhomfide.thcy are nor perfeft 5 yee fhall know them by their workes.

But what workes are thofe that we cannot fee them doe ?

I anfwere^they may be exa& in the firft, yet faile in the fecond T1 ^le.arrd thoO that praftife the duties of the fecond Table, faile in the duties of the firft:. If men be exaft in the duties of both Tables, their religion is pure and undefi-led. Urn. i. 27. If they faile in the duties of one Table 5 to make their religion pure, is to amend in the other. Thefecivill men wrong nomao, yet they content themfelves witha bare formality^ this is pure religion: we fey this is pore Religion, ifyee be fervent in prayer, and con-rent not your ielves with formality of Religion w'thout the power.

Laftly D theft walking ghofts 5 doe but fliew themfelves to men, they company not with

th r ra;

of Spirituall Death and L ife.

them} y ee fee them and heare no more of them, Yee (hall know living men, by their company-ing and loving of the Saints $ as (heepe and doves they are never out of company,and keepe no other company but their owne. Yee fhall finde in others thefe differences.

Firft,either they delight not in all the Saints-We muft iove all the Saints.this particle all, is put in all Panls Epiftles 3 thefe love not all the Saints,

See ndly, if they love all the Saints, yet they love not the Saints onely, yee muft love none but the Saints. If yee love the Saints becaufe they are Saints, then thofe who are not Saints, yee doe not love $ that is, yee love none with the love of friendftiip, and intimate familarhy bat the Saints- yet love them with a love of piety, and we all faile in this love.

Thirdly,they doe not love tkofe that txcell In vzrtue. If your hearts be not right, yee diflike all thofe that g9e beyond you in holinefle,and pra&ife.

Laftly, thouglnhey make a finew D they love them,yet they doe not {hew the effe&s of their loves to them. And thus much for the helpes anddiicovery of the firft fort of men,that have a name they live, and yet are dead.

The iecond fort of men to whom the ufeis direfted,are thofe who are quire dead^ yee (hall know them by thefe markes or fymptomes.

Firft, yee fhall finde coldneiTe in them $ in death there is no heate .* fo their prayers and

F 2 per-

75

Co). 1.4.

^IheCi.3. 2

FfaM*.>

Thcmarkes andfignesof thofe who arc fpimually dead. I

An Elegant and lively Defcrigion

I

performances are cold, they are dead,wanting fervency.

But the Saints want heate as wtll as others,, they alfb are cold.

I anfwer, though fomctimes rhey want k,yer they are quickly made hot againe,becaufe there is life in them ^asCharcoleis quickly kindled, becaufeithath beenein the fire , for he Saints are foone kindled 3 becaufe they had fire in them before. Others are as greene wood.or rather as matter that is not combuftible 3 as r he Adamant, that will not be made hot with fire . Living menjadmonitions^nd the fire of good company will heate game, fo will it not the others.

Secondlyjeefhall know them by their ftif-nefTeandhardnefle. Itisafigneofdeath to be inflexible; Wicked men are as hard as flint to Gods commands, bur as fbft as waxe to that which humours chem. Are yee traftible/Doe you delight in yourovvne w^ies, and yee continue the fame men,k£epe the fame company i Doe ye abide ftill in the fame place, or goe on in the fame tfaft ? then yee are dead: In maify thtngs you may be traftibl^, bbt ihc maine is 3 > whether ve are flexible in thofe things that are connatural! unto you. Thefc dcale wirh us as Iciiwan did wkh Jeremiah^ Itr. 42, He laid he would goe downe into *s£gjpt , he would doe any thing, that GodJJjould bid him^ whether it were good or bad $ but when Jem?> had told him and the people that they muft not goe downe into &gnt> then they fay that k ftake frljeljfioidid

4 not

efSpirituall Death and Life

77

not fend him with fitch a mejfage : If Gods Will had fated with his , he would have done what he would have had him to doe: your try all is when you muft offer up your ifaac, when you muftparc with thole things that are moft fweet unto you.

Thirdly, dead men are fencelefic, like Idols that the Pfalmift fpeakes of: They have eyes, and fee net , cares and hare not } mouthes andfpeakg not, pet and mike mt , they have fences to difcerne, but there is*y^t an inward eye they want ^ they fee no beauty in the waiesof God 5 therefore they thinke there isnofuch matter, becaufe they have eyes & fee it not, they have mouthes and tafteit not, they relifh it not,they fmell no fweet favour from the graces of the Saints, whena? the graces of the Saints have a fweet favour;/*^ anOyntmentpowredout % Cant. t. 2. So for feeling, chey feele not, they are not fenfible of the judgements or threatnings; the Law nor the Gofpell move them not,rhey have hard and infenflble hearts .5 the more infenfible they are 5 if is a figne,they are more dead: the more fenfible we are of the threatnings or promifesj the more life is in us.

Laftly,dead men are fpeechlefle^ there is no breath in them. Out of the aboundance of the heart the mouth fpeakgth.Ths drie and empty channel! drives not the mill,but a full ftreame lets it on worke. If the heart befall of life 3 the tongue is fall of good fpeeches, Vrov. 1 o. the words of the righteous are as fined fiver , becaufe their is a

Pfai.n5.4-y. Piil 135.1 y,U-

Math-11.3 T-

8 I An Elegant mi li<veiyDe[cription %

treafare within them ^bttt the words of the mckgl arc nothing worth , becaufe their hearcs are eviU. A3 ic is fa id of evil! men, that their tongues an fct on fire of hell $ (b the tongues of cfie righteous are feton fire b/ heaven. Efay 19. 18. tbejfpeafy \the Language of Canaan. In hypocrites there b a loquacicy as blazing meteors, and in Saints there is fbmetimes an indifpoficion by reafcm of" (bme finnes, which make them like to firings chat are dimmed up with ftones and mad. Yet judge not of them by fach fits, but take them as they are in the ordinary courfe 5 the mouth fpeaketh out of the abundance of the heart. £-very mm is delighted in fom* genious operations, in things that are futable to him ^ if there be aboundance of life , aboundance of grace within a mm, he delights to (peake of it .• as all men are (everally difpofed, fuch aw their foee-I ches.Now all theft are privative {j *nes of death I will adde one more that is pofitive.

Fifcly-Jooke what life a man lives 3 he drawes to him the things that nourifh it D and expelleth that which hinders it.If a man be alive to finne, he drawes that which is finfall, but holineflfc and the meanes of grace, he expels as contrary ro him. What doth fatisfie his lufts, mat he Idoch^ hetrny doe good'foratime^ but he is q lickly ficke of it.

Ohjcft. I But I doe muui good, I abftiine from much eviH,rauy fom • men fav.

Atfmr. To this I r,n(wer, that if one member lives,

it isafigne the whole-body lives- (01 fone mortal I

of Sprituall Death and Life

tali finne live in you 3 it is afigne you are dead. Truth of grace cannot ftand with one mortall finne unrepented, unfubdued: one difeafe kils a man as well as an hundred 5 fo one living luft kils you .- Doth any luft live and reigne in you, it kils you.

But what is it to live 9 and to raigne ?

I anfwer 5 when a man ceafeth to maintaine warre with his luft a and refifts it not 5 when a man layes downe the weapons, when he feeth hisluftisnaturallto him,and therefore yeelds unio it,then it raignes in him. There is no man that lives the life of grace, but he hath his pro-perty>that he ftrives againft all finne to the ut-moft, notin(hew 3 butinfincerity • he ftrives againft the occafions of finne though they foile him 5 hee (till maintaines warre againft them, and fo they live D and reigne not in him.

2. If every man out of Chriftbein an eftate of deathjetusnot deferre repentance, but doe it whilft wee may. Repentance makes a dead man to be a living man: What is it that makes you deferre repentance? Yee thinke yee can change your courfes,and forrow when you lift, therefore yee deferre it. If men be deadend repentance puts as it were a new fbule into them., makes them to pafle from death to life 3 then k is not fo eafie a thing. Suppofe yee had Ezekiah warning, is it in your power to make your felves alive? Nojt is beyond your power$God onely can doe it. Every man lies before God, as that clod of earth* out of which Adam was F 4 made.

79

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iohn5.11,

Icr.$.'4. Efay 17.^.

PhiU.ij.

Gcfl.fj-

Icr.x3.13,

An Elegant and lively Dejcription

made. God muft breathe life into him, elfe he continues dead. God doth not breathe life into all. He quickens whom he trill. It is your wifedome therefore to waite on him in his Ordinances: if ye have good motions begun in you 3 prcfle them forwards, they are ofF-fprings of life, Thinke ferioufly 3 am I dead or alive ? if dead, why then lay 3 its not in my power to qaicken me 5 its onely in God to doe ic 3 and he doth this but in few 3 thofe whom he quickneth are but as Grapes after the vintage or as the Olives after the beating 3 how then (hall I be in the number? Give your (elves no reft 5 know that it is God that breatheth 3 «nd then depend on him. Make that ufe of the doftrine of ele&ion, with care and more folicitude to looke to our fdves. God workgs both the will and the deed of his good plea fur e^ workg out therefore jour falvation mthfeare and trembling. If repentance be a paflage from death to life., if it be fueh a change 3 then labour for to get it. The Spirit doth not alwaksfirive m-th men 3 yeeare not alwaies the ftme 3 yee will fticke in the fand 3 grow worie and worfe, if yee grow not better and better. No more power have you to change your lei ves, than the Blackmare hath to change his sktn 9 er the UopardhisfpoU 5 the time will come 5 when you fhall fay as Spira did: O how doe I defire faith 3 would God that J had but one drop of it 5 and for ought we know he had it not.

ThirdlVjlearne from hence to judge aright r of natural! men 5 for all the excellency they

have

*

efSpirituall Life and Death.

have, yet they are but dead men 5 If a man be dead, we doe not regard his beauty 5 all excellencies in naturall men.are but dead. It is a hin-deranee in the waies of God,ro overvalew outward excellencies, and todefpift others that want theft trappings . let us-%, for all theft excellencies, yet he is btit a dead man , &e know nont after thejkffj wjmonji Cor. 5. 16. Againe for your delight in them, know that this death differs from naturall death,for theft dead men are active, and ready to corrupt others, they have an influence ,- that doth dead thoft 9 who are converfant with them, finne communicates as well as grace. Nothing fo great a quench -cole, as the company of bad men: there is an operative vertue in them to quench mens zeale, as the droppings of water will quench the fire, though they cannot wholly extinguish it being once kindled.

.Fourthly Jf all out d£ Chrift are dead 3 learne to judge of the Ordinances of God y and the meanes of falvation,Iet us not under-value nor over-value them^the Ordinances cannot bring lifeofthemfelves, no, not the Word, nor Sacraments : If yee are ficke and fend for the Minifter, he cannot quicken you $ the Ordinance is but a creature, and cannot give life; If we fpeake to the eare, and Ghrift fpeake not to the hearr,ic is nothing: Let your eyes therefore be fixed on Chrift, beftech him to put life into you.and pray to God for a bleffing on the

xneanes 1

Si

Kfi*.

i CoMi.25*

AnRlegant and lively Description,

Lcrit.i].i?»so

meanes: the Ordinances are but dead Trunkes, as Pens without lnke,or Conduit-pipes without water. Learne then that God doth convey life by the Ordinances, that they themfelves cannot give life, therefore doe not over-value them. Yet know withall, that God doth not worke but by his ordinances^the fpirit breathes not in Tavernes or Play-houfes,but in Church-aflemblies. AUs i 0.44. whiles Peter vpm preaching to Cornelius,andhisfamiliejhe Spirit fell upon them: fo the Spirit fell on others by laying the Apoftles hands on them : the Ordinances are the reticulum of the Spirits, give what is juft to them, and no more 5 give them neither too little nor too much,doe not over- value them .bur y et negleft them not: negleft not the Sacrament 3 yee know not what yee doe whenyce neglefr to receive it, yee thinke that yee eate and drink^your ome damnation > if yee receiveit unreverently, Abfence from it is a finne as well as theremiffeand negligent receiving ot it. Sicknefle and death yee feare,why then doe you negleft the Sacrament, why doe you receive it unworthily ? Whence arethofe Epidemicall difeafes amongft us ? the caufeof them is from hence, that yee negle<9: the Sacrament, that yee receive it unworthily. 1 CorAi.%0. Forthis c*ufe manyaremxh$ andfickg amongyou^andmanyjlzepe. Confider the danger of negleft ing the Sacrament., he that came not to theVaffeover, muft be cut off from the children oflf rael^ihe (ameEquitieremaines (tillin the Sacrament j the caufeof that was,becaufe we was

to

ef Spiritual! Death and Life

85

to come up with the reft 5 to remember the death of the fir ft borne of M?$t , and the redemption from their bondage, he being patted over thereby: It is now the fame finne to neg~ left the Sacramefnt, the Equity ftill remained Are yce (b ftrong in faith as yee need it not ? To be abfent from the Word 5 yee thinke it a finne ; lb it is to be abfent from the Sacrament 5 nothing can excufe you. If a mafter bid his fer-vantdoearhing andhegoes and is drunken £0 that he cannot doe it,witl it excufe him ? Pf you have made your (elves unfit to receive the Sacrament by committing any grofTe finnes^the unfitnefle v/iil nor excufe you. If a man hath an occafion to ride a journey, if he mifTe one day 3 he will cake the next; foifyee mifTe the Sacrament once , bee fure to take it the next time. Itis*devidedhere 5 that fb if ycemiffe oace, yee may receive it the nest time 5 take heed therefore how yee negleft ic. The end of the Sacrament h to worffnp God, to fet forth Chrifls death, it is the chiefeft part of jQtbffi vV)rTitr>^ chereforegiveitthe chiefeft rafpeft. Nov from hence fee the neceflkieof this life office: how can yee come to the Sacrament, if yee are dead men ? Labour therefore for this life of grace. And thus much for the 8?ft point, Tfm all mm art of Chrifi an in a ftate of

We-come now to the fecond,which is this. ThteattinChrifl, ardifrftateoflife. Garfcope' is. b (hew yo'i what yoa-are-out of Ghrifr,and

whit

* The Sacra-snent is admi-niftrcd twice every Terme, and fometimes thrice.

An Elegant and lively Defcription,

what benefits yee receive by being in Chrift^ we cannot goe throughout all particulars, but we will take the greacft, life and death 5 the one the greateft good, the other the greateft e-vill. All in Chrift are living men 5 this is the greateft benefit, becaufe death is the greateft evill: therefore by the rule of contraries, life muft be the greateft good, Farther, men prize nothing fo much as life ^ this experience fhew-eth,and Sathan hi mfelte could tell, that Skinne farshfnne % and all that a man hath, mil he give for his life Jot 2.4. Beyond experience, God hira-felfe threatens .death to Adam^ as the greateft evill 5 The day that thou eatefi&f it thoujhalt die the death. Gen. 3.3. Now alt that live this lite are living men, and have all things pertaining to life, 2 Tet. 1.2. they have all that pcrtainesto life and godlineffe , that is , all things neceflary for the nourishing audcherifhingofthem, life were elfe unhappy; take beafts and plants, they having all belonging to their life,are happy, and they are faid to live: take any naturall life when as a man hath food and rayment, and recreation, he is faid to live. A man lives when he hath life,and all that appertainesuntoitjwill devide this Dodrine into two parts , and I will (hew you two things.

Fir ft, that there is fuch a life as this.

Secondly,what this life is.

Firft, that there is fiich a life, as this^ It is needfull to fhew you, that there is fuch a life, becaufe it is a hidden life. God hides thefe fpi-

rituall

ofSpiritmllLife and Death.

ritual! things 9 as he hid Chrift tinder a carpenters foam : fo he hides the glorious my fteries of the facrament,under the bate elements of Bread andWine i> he hides the wifdome of God, under the iboUfhneffe of'preaching : he hides thofe whom thewortdis not worthy of under Shsepesskinnes^ and 6oatessfyw<e< 3 Heb. r i. yea, C0/.3.3. Cur lives are hid with Chrift i$ God.

Bur from whom is rhis life hidden .<? I anfvvere, that it is hidden from natural! men as colours from a blindeman 3 rhey are there, and he fees them not.

But with what is it hidden .<?

I anfwere, that it is hidden: Firft, with this natural! life,we fee it not becaufe wc have this life, it is hid, as the Sap in the roote or water in the fpring.

Secondly,it is hiden with a bafe autfide^ C<#\ 6. 20. The Saints are as poore : <*f defpifed^ashaving tothing^ Chrift had a bafe out fide (f4r<? was no forme nor beauty in him that wee/Jjould defirehim : and fothe Saints being conformable to him $ thev are like other men for their ourfides.

Thirdiy ? it is hidden wich mif-reports 3 thus Chrift himfclfewisWdden- hewascounted a vtiue-bibber.a frkndof Pukranes azdfinners 5 one cajiingout divets by Betzebub : and therefore he became a ftumbling-bhcke unto many. The Saints are likewiie mif-reprefented to mens un-derftanding other wife than they are.There are a generation of men 5 that pervert the ftraight waksofGodyA&s 13. ic. that is 3 they make them

feeme

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Col.j.j.

AnElegant andliVsly De/criptton,

feeme crooked, though they are ftraight, nor-withftanJmg, they pervert them,as a crooked, or falfe glafle 5 perverts a face that is beautifiill, rprefenti- git in another fhape^ or asafticke chat is haite in the water , and halfe out, t-emes to be crooked,, and yet is ftraight in it felfe.

But in what is it hidden ?

I anfwere, that it is hidden in Chrijt , as in the fountaine, as in the heart and foule , as in the

|(ubje<5fc wherein it dwcls. Men what ever they profefle, beleeve not this, that there is fuch a life, becaufe ii is hidden life $ what courfe then fhall wee ta ! e to make youbeleeve ir? The Scriptures you will not deny,yet you will be as hard to belee ve them, as you will be to beleeve that there is fuch a life $ We will thetefore fay fomething without the Scriptvres^to perfwade you that there is fuch a life as this.

Firft,there is a life which the foule and fpirits lives 5 as the Angels they move 3 aft, and under-ftand 5 though they eate not:, there is therefore a life,befidesthis jcommon life.

Secondly, confider the matter of thefmJe, then yee (hall fee,that the foule lives fueh a Bfc, as Angels doe $ The foules of good men leade fiich a life as good Angels doe$ the foulesof bad men,fuchalifeasbad Angelf.Thelifeof bcafts depends on the compaftureand temperature of the fiibftance, as the harmony doth upon the true extent of every ftring. With the foule of man it is other wife 5 the foule lives firft, and

then

of Spiritual! Death mdLife.

then caufeth the body to live ^ it is otherwife in beafts, their foules and bodies live together. Befidesitiscertaine, that the foule (hall live, when as the body islaidafide 0 then it lives another life from the body : therefore it lives another lite in the body.The higher faculties of the foule, the Vnderftanding and Will, are not placed or feated in the body, as other faculties are: the vifive faculty rauft have an eye to fee, the hearing facultie rnuft haye an eare to heare, and Co the reft of the faculties muft have their organs ^ but the underftanding hath no fitch organ, ic onely ufeth thofe things that are pre-fentedtoicbythephanfie. Our fight, feeling, and hearing perifh, when their organs perifh 5 but the fuperiour faculties of the foule,, weare I not away, but the elder the body is, the yonger I they are. The foule lives now in the obje<3r,now J in the fubjeft: it lives in the thing it is occupied about: As the Angels are faid to be, where they worke,becaufe they have no bodies as wee have, to make them be locally there : fo (he foule it alfo lives, where it is occupied^as if it be occupied about heavenly things, then we are faid, to have our conversation in Heaven. Take the underftanding faculties of reafbn, they (way not men ^ but the Ideas, truths and opinions that dwell in the underftanding, fway men. There are three lives in man,there is the life of plants^of beafts or fence, and the life of reafbn • I may adde a fourth, and that is this fpirituall life,which is an higher lifeof the foule ^ Where

there

*7

Phil. 3 •*©.

Hcb.ix-37.

An Elegant and lively Defcription.

there is auevill life, there is death, but where there is good life , there is this fpiruuall life: See it in the effefts, for thefe are but (peculations.

Firft,yee fee by experience, that there is a generation of men,that live not a common life, delight not in vaine plcafures, fports, and honours (there is no life without fome delights) their delights and life is not in outward things abroad^ therefore they have a retired and inward life at home.

Secondly, there are no A&s, but for fomc end, there are men who make for themfelves their end,if they did they might then take other courfes, going with the ftreame. If then they make not themfelves their end,then they make God their end, they live not to themfelves , but U the Lord, i.Thef.%.8.

Thirdly, they care not what they lofe to get advantage to God $ they are content robe de-fpifed,contemned, to fuffcr torment $> imprifon-r/iznt and death • they are content to doe that which is the ruine of their lives, which they would not doe, had they not a more fpeciall life within them. 2 Cor. 4.11. We which live are titrates given up to d?athfor Iefa ftke, that the life alfo oflefus , wight be manifcft in our tnortaU frjh : That is, for this c«3ufe God differed his children, to be in danger, rhatmen might know, that they live an other life,and have other com-forts • this appeares by our readme fie to bee ex* pofed to death 3 all which fhewes, that there

are

ofSpiriturilDsatb anilJ.fi.

are feme that leade an other life.

But it will be obje&ed,that the fuperftitious, and thofe of another religion, will (iiffer death as well as the Saints: and morall philofophers are retired as well as the Saints: and thofe who have but common graces, live this life as well as the Saints: therefore thefe experiences prove not the point fufficiently.

I anfwer,that ic is true,thatfuperftition doth worke much like Religion, morall vertue doth many things, like true holinefTe • and common grace, doth much like true grace 5 yet it is no good argument to fty,that becaufe a dreaming man dreames chat he fees, therefore a living man that doth fee, doth but as he: A picture is like a living man, yet it followes not chat a living man is dead, becaufe the pi&ureis dead 5 it is no argument to fay y that becaufe morall vertue doth many things like true holineife, therefore true holinefle doth them net: they may be like in many things,yet not in all things the caufe of all deceit is, becaufe we cannot dif cerne of things alike^herefore I will (hew you how thefe differ. a /: o,r

Firft, (uperftition makes them fuffer much, as well as true Religion, yet they doe it out of afalfe opinion, the other from faith .* the one doe it being.helped by the holy Ghoft \ the other hath a fopernaturall helpe from Sathan that extendeth nature beyond his fpheare $ the one doth it from grace,the other from delufiont

Q the

Anfw*

AnRlegant andln>»lyD*jcnption t

t

the outward a&sare alike^but the inward principles differ.

Secondly, morall vertue and Chriftian ho-lineffe differ in working, thelaftisdone of a (udden. A man is made a living man fuddenely, chough there are fome previous difpoGtions, yet the fbule is luddealy infufed 3 after this manner the Saints pafle from death to life. O-thers have their habits by frequent afts and education, they are moulded to it by little and little.

Thirdly, in morall m*n the change is never generally there is no new birth in them $ but in the Saints, All things aremw ,2 C^r.5.17.18.

Fourthly, morallity doth never change na^ ture, but grace doth: the moft wilde man in a country,the unlikelieft man of all others,Reli-gion makes him a Lambe of a Lyon, though it wereunprobable*

Fifthly, what did mortall men ? they went by divers waies,to the fame center 3 themfelves were their end 3 Epicures thought one way the beft,the Strides another $ but the Saints feekea happinefle,in denying themfefoes 9 vthich helpes to perfeft them.

Laftly, common and true grace, have many things alike, yet they differ in this $ true grace doth things as a man doth naturall living adi-\ ons} asamaneatcsand drinkes with willing-aefleandpropenfiveneffe, connaturally, and readily 5 fo doth not the other. Thoft who have onely common grace^doe all from refpe&s and I by-

I

efSpirituall Death and Life.

by-ends 5 theirhoIinefleis butbyfiafhesand by fits, it continues not} they are like violent motions, quicke in the beginning, and flower in the end 5 the higher they goe the weaker they are $ but the motions and a&ions of the godly 3 are as a ftone falling downewards, which moves fafter and fafter , till it falles to the Center, where it would be.

Now we have done all this, there is not yet fufficient faid , to make irfufficiently appeare, that there is fiich a life of grace 5 thefc and an hundred other arguments and reafbns, will not make naturall men beleeve,that many men live other lives than they. But when they fee the life ofholineffe blaze in our eyes, they fay it is but guilded over, it is but hypocrifie. Thefe reafbns may prepare and confirme, but they cannot perfwade $ we muft therefore beleeve that there is fuch a life. lob. 3. Ghrift treates of this., that there is fiich a life 5 he telsNicodemu*, that he muft live it,and be borne againe^Ue won-ders at it,how it can be, Chirft therefore concludes in the 12. verfe : IfI have toldyou earthly things andyee beleeve not > km {hall jee bektvetf 1 tellym ojbeavenly things? that is, it muft belee-ved, that there is fuch a life: fenfe beleeves it not, yet it is eafier to beleeve it 9 becaufe it is wrought on earth ^ other things are harder than this to beleeve, becaufe they are wrought in heaven; though this be wrought on earth, yet it is hard to beleeve^and muft be beleeved. And

G 2 thus

What fpititu-

aUlifeii.

An Elegant and lively Dejcription

thus much for the firft part of the do&rine; char thereisfucha life.

For the fecond, what this life is 5 yee may know one Contrary by another; we have (hewed already what death that is contrary to it, is by which yee may partly perceive > what this life is 5 yet we will give you feme other fignes howtoknowit. This lifers a reall life* as reall as the other, though it confifts not in eating and drinking 5 as the other dorh^itis a life of faith, it is not feene^ yet it is as reall as the common life, as will appeare by comparing it with the common life.

Firft, in this common life of nature there muft be temper of body., di/pofttion.of inftru-ments:(b in this life of grace^ there is a frame of heart, a composition of fuule, on which it doth depend 5 there are humours aqd ingredients of this life, and they are the things yee know: i there is a realty in this life as well as in the 113-turall life.

Secondly, as the naturall Jife hath a temper of body, hath divers mixtures, fb it abhorres things that are hurtful! to it, and defires things that cherifh it: fo in this life of grace ? there is an appetite:, thofe that live it, they are carried to the things that helpe them, they hunger af-tertheWord and thatwhich builds them up; they abhorrefinne and Iuft that would deftroy them.

Thirdly.asin t henaturall fife,fo in-this., there is a tafte^a palate,that helpes thh appetite.Kfla*.

12 2.

o/Spirituall t>catb and Life. \ 9 J

12.2. Bejee changed b) the renewing of jour minde thrt)*£ fwy prove what k that good andperftff, and acceptable mil of God , that yce may be able to di/ceme of it, as thetouchftone difcemesof go!d,or the tafte and palate of meates.

Fourthly, as in the other life there is hunger and thirft, lb is there in this 5 men who live ic are fenfibleofpaines, and refrefhings, they arefenfible of finne, judgements and threat-nings , which others are not \ being hard and dead*

Fif tly,a$ the other life is fed with food, fo is this;,the food which a man eatesis not prefent-le turned into flefh and bloud that nouriftieth $ butthere is a nutritive faculty, thatnourifheth and turnes all we eate into nourifliment: So the Saints who live this life have a nutrhive faculty, they aflimulate, and turne all things to a good ufe, there is a living and vitall faculty in them that fers them forwards, Ephe.A. \6. The) befog knit to Chrift Recording to theeffeftHdllpower^ working in ever) part^ increafe^ and edifie themfehh in love*

Laftly,as this common life hath befide other things that maintaine it, feme other endowments to helpe it out, *s company, recreation, riches, and the like. Co hath this fpirituall life, it hath riches, and friends, it hath its heritage, company^ habitation, {God h our habitation from everlajlfag) with the fame realty, though not with the fame vifibitity^and fo expofed to fence as the other. The caufe of this life is the holy

G3 Ghoft,

Pfai.ji.9.

94 \ ^ n EkgMt a nd lively Defcription y

Rom.11.3tf.

vfi'u

Qhoft, who is to the fbul^as the foule is to the body} he is rhe caufe of it the end of it: is the Lord • all is done to God • N o oth-er life is fo.this life is of God^chroo^h God^and for God: when you findefuch a reality in your aftions tending toGodj when he is your ayrae, then yee live this life.

If tkis bee the condition of all that are in Chrift, to live and be quickned 5 (ee what is expected from you to whom this talent is commuted ^ every excellency is a talent, it muft not liedead,but be improved for our matters ufe ; the finne is great if yee doe ic not: the negle& being of a greater thing, the finne is greater. God fets a proportionable account on his benefits, and expeftsafevere account from us 5 if we ufe them not. Be exhorted then to live this life: fotije live much in a rtiort time- fome never live this life at all; one man may live more inoneday, than another man in an hundred: for to live is nothing, but to be ftirringand do-iqg* 1 Tim\ 5.6. Thof? who live in pleasures are dead whilil thejlive: fo he that is occupied about riches or honoarsjs dea*i .• all that time that men are occupied about riches and their eftates, a-bout credit ,h mours^and the like$ making them their end, is a rime of death: yee have lived no longer ttian yee have aflted duties of new obedience. If you lurnms up your lives according to this computation, to h w fliort a reckoning will they cool" 2 A wife a*in fpeakes m He in a few words;, than a fople doth in a multitude:

of Spirituall Death and Life.

one peece of gold hath more worth than a hundred peeces of brafle ; ss we fay of an empty oration, that there is aflood of words, but a drop of matter ; fo if you confider your Jives, and fee how long ye have lived in death, bungling out your time 5 you will fee that yee have lived but little in a long time 5 therefore now be doing feme thing • redeem the time • be bufie in doing or receiving good,be ftill devifing to doe fbmethingfor God,and to put it in execution : fpend your fat and fweetnefle for God and man ^weare out, not ruft out 5 flame out, not fmother out ^ burneout, benotblowne out. So did Chrift,fo did Moftsfo did Paul, making the GffpeBteabwadfromlewfek&telllfri-cum: fo did Davidjhc text fay th^that heeferved his time $ he did not idle it out, that is, he lived not as his owne mafter, but hce did doe all to God, as to a matter: All the worthies of the Church have lived thus: and not onely they, but poore Chriftians likewife are flill doing, they ferve God and men, they are ufefall they are the men that live, Thofe who fpend their time in fports,in gaming,in bufinefle,in ferving wealth and honour, in morall difcourfes 5 in Hiftories, in hearing and telling ofnewes, as the Athenians did: thefe are dead men, they doe not live : As we lay of Trees, that if they bring not forth fruit, they are dead 5 fo what ever men doe if they bring not forth fruit, if they glorifie not God^they are dead. See what a price is put into your hands/ee what yee have

G 4 done

*5

Epfecy.itf.

Exodj. &* Rom.ij.i^to. A£s 13,36.

Afls 17.^1.

Vfii.

Math.tf.t*.

AnElegant andliipely Dejcription,

done, and mend whiles yee may 5 beftow not /our price amifle. There are many Talents % ye? K)ne like this of life: cake therefore the A sorties exhortation, GaL 6. While yee have time doc y>od: life is but an adling,ye then live when ve e re doing good* Wee fee how rainy mcr\ fall from the Tree of life, as leaves in Autumne., che candle of this life is quickly bbwne our : have thcreforeabetterlifeinftore, be not ai waiesbuilding 3 neverinhabiting,alwaiesbev;in ning^never finifhing^ stutitiaje^perincipit vi-verc$ folly alwaies beginnes to live: 11 is the fault of moft men., they are alwaies beginning and never goeon. Let us take therefore thr Apoftles counfell, 1 PeU^.Thinkeit Efficient that we hroe mikedformerly* as m have dost ^ the time which retmines, kt us reckon it precious^ and beftow it to better purpofe.

Secondly,if every one thar isinChrift,be in an happy cftateof life^then let men from hence know their ftateand condition^let them often refleft on their priviledges behaving them-felves as men, that prize them, and beftowing their time as well as may bet, let as few rivulets runne out of this ftreamc as you can. We pray 5 that we may doe Gcds WiUon earth > as perfeS as th Angels dot it in heaven-^ we fhould therefore praftife this as we pray for : r h ir life is without interruption 9 they are in communion with God • let us then be alwaies doing, having our thoughts above 5 let not cares and bufinefle call us off$ but let us comfort our (elves in God, _______ a&ing

of Spiritual! Death and L ift.

a&:ng that which is for his glory : wherefore prize this life, efteeme it much,know what yee have by Chrift, and confider the excellency of this life above all others. That yee may know the excellency of this life, confider it comparatively with this other life, that we live. It hath three properties wherein it differs from 3 and excells this common life which we all live.

Firft 5 it is an etcrnall life, loh. 6. Tour fathers did eate Manna and died, but he lhateateth of this bread^Jhall die no mm y hut hefiall live for etw.-that is.this is the advantage that ye have, by the life that I (hall give you: thofe that did eate Manna, the food of Angels, died, and John 4. Thofe that drinbg of thiswaterjhallthirflagai&e, that is, thofe that live another life than this, fhall die and thirft } but tho(e that live this life, (hall never die* To live this life is when the foule lives in the objeft § there is a living in the fubje& { yet this fpiriruall life is when the fbule lives in the obje&^whenas it is (cr on God. Take men that live other lives, yee (hall fee that their lives are fhort 1 A man living in honour, that being the thing he mindes and intends, it is in poteftate ho-#0tt/tf///,thereisnoconftancy in ir it is brickie. If a man lives in wealth, fets his minde on it: Why riches takg their wings and flyaway, Prov. 23. and then their life is ended. So if a man lives in pleafure and muficke,they pafle away,and then he is dead $ thofe who live in thefe things (ufFer many fickneffes and many deaths, thir hearts are more intent upon them. But it may be we

may

too

Anfo.

I Cor.;.19,30.

2 Ioharf.jj,

AnRlegant and lively Description,

may not minde thefe thiggs? Yes, as ifm minded them not ,. as a man that heares a talc , and hath his minde elfewhere.or asa man that baits at an-lone, his minde being fomewhere elfe^ Ifyee minde them, yeediem them5 he that minds the beft things>never dies, becaufe there is no change in them* God isalwaies the fame:, his favour and love is conftant} fee therefore chat yee prize them. As a time that is infinitely long, exceeds that which is but a fpanne long in quantity, fo doth this life exceede the namrall life 5 in perpttuiry., and excelles all other lives in excelleHcy.

Secondly, this life is a life indeed $ as that that feeed/ it is meate indeed*, the other is not (b ; looke upon all the comforts of this prefent life, they arc not fuch indeed 5 take wealth, plea-fures, honours, and the like 5 wealth 19 but a falft treafure: irnkg 16. 1 i.it is called the unrighteous Mammon, thefalfe treajure, (Etfalfa He&or non eft Heffor: ) in comparifon of the true treafure it is nothing. Therefore SalemenJroA 3.5 fpeaking of riches fayth $ Wilt thonfet thine ejes upon that which U not} thefe riches are nothing: So for honours, all prayfe among men is no-thing,it is but vaine-glory,and vaine becaufe it is empty and hath nothing in it: (b the plea-fares of this life are but fad pleafures, the heart is fad at the bottcme: the riches the comforts of this life, and onely thefe are riches and comforts indeede : the afrions of this life, area&ions-indecd. In eating and drin- __ king

king there is fwe:tne(re> but when we fcede on the prornifes by fay th 3 then we talk fweet-neflfe indeed in them. One that is weary,being refreshed with fleepe, findes fweetnefle and eafe^ bat ic is another refrefhing that thofefinde that havebeeneaw;, andheavy laden x»Hhftnm^ and an nm refrejhed, this brings comfort to the fbule. So to thintce of houfes, wife, children, and lands ^ to confider all the anions that we have done under the Sunne, and all that wee have pa(fed thorow, is plea&nt: but tothinke of the priviledges we have inChrift , that we wt Sonne* ofGod.anAh&m ofHeaven this is comfort indeed.- efpedally to thinkeof the good workes we have done 5 what good prayers we have made, what good duties we have perfor-med,che(eare a&iqns iodeed>8c bring comfort indeed* All the a&ions of this life, are a&ions indeed,this life is a life indeed ^ in death you (hill finde it fo,thatChri(bbody and blood are meat and drinke indeed^chat: remiflioa of fins, and peace of confeience, are comforts indeed, peace indeed •, they are (aeh now,though yee thiuke not fo$yeeftu!l then know, that this life is life indeed,

Thirdly,this life of grace is a prevailing life^ fwallojyinguptheather,* o>.5.4.theApoftJe \ defired death: m$ to fa nwloathd^ fat to h cloi-thed uptn , that mortdit/might be foaUozeedup of life$ that is defiling d *.**th , I delire nor to bee deprived of the comforts of this life 5 then I were omvife 31 would not put of? my doath.es,

butl

Manila?*

Rom. ilofa

%.i6.

ioo \ Jn Elegant and U<velyDefcription y

buttobecloathedwith a better fuite $ Idefire a life rofsvallow up this life 5 not as aGulfe fwallowes that which is caft into it, or as fire fwallowes upthewood,byconfumingit, but a life that fwallowes it up, as perfection fwallowes up imperfe&ion, as the perfecting of a pi&ure fwallowes up the rade draught, as perfect skill fwallowes upbungling,or as manhood fwallowes up childhood, not extinguiihing it, but drowning or rather perfecting it that it is notfeene. The life of grace being perfeft, fwallowes up iraperfe&ion 5 he that lives the life of grace, hath the imperfections of this narurall life fwallowed up •• For example- before wee live this life 3 wemagnifie riches^honours^nd Gugaes^but the life of grace comming,we have other kindes of comforts then • as a man that is to be made a Prince, contcranes the things he before admired. The weakeneffes we are ffib-jeft to, arc fwallowed up in this Iife$ all fick-nefle and trouble are (wallowed up in this: fo are all our frailties, and imperfections* This (hould teach us to fet a high prize upon this lifeofgrace^thatwedieno more if we live it$ that it is a life indeed, that it fwallowes up this other life ^ compare it with other lives, it farre excels them all:rhis therefore {hould move us to defire and fteke it.

Secondly, thi3 life of grace muft needs be more excellent than the common life, becaufe it makes a man a better man, much betcer than he was, this puts man into a better condition:

elevates

ofSpiritmllLife and Death,

elevates and puts him into a condition equail to the Angels, and beyond in fome refpe&s. That yee may underftand this, yee muft know that every thing is made better, by mingling it with things that are better than it felfe.as Silver being mixed with Gold ? Water with Wine, are made better than they were before. There are two things required to make a thing betcer. Firft^that that thing with which it is mixed,be of abetter nature than the thing it felfe. Secondly, that there be 3 good union.- Nothing puts fo high a degree of excellency into us as this^that we are united unto God^ this uniting to God's the chiefeft good. Secondly, this union betwixt God and us ifcaperfeft union. There are many unions $as firft there is a retentive union, fuch as is betweene man and wife: Secondly,there are artificial! & naturall unions, I as whe&two peeccs^of bordsare put together, MjJ tfcat oft£ touch the other: fp when graine, j and graine of another (oft are mixed together, ' there is a neerer union than this, when as wa-■ ter and water are mixed together; neerer than this, is the union that is betwixt th<? (bale and the body.Such 3 union as this is there between us and Chxiiiitpearemhim^ as th branches in the vtne^Q ^reincorporated arid knit to him, this puts us into atrhigher degree of excellency: fil-ver mixed with gold is better- yetifwe could take the (pines out ofgold,aad make fiiver take the nature Equality of it^ic would be muehbet-ter. We puron the Spirit and quality of Chrift

when

101

Iofcn ijf.1,2.

lot \ Jn Elegant and li<vely Defcription ,

when as we live this life. Lufts which are moft contrary to this life ? puts us below men, and makes us worfe than Beafts- this life purs us beyond men , and makes us equall with Angels. A11 men defire fome excellency which is done by adding fbmething to them 5 fome defire wealth,(bme learning, fome honour,, Confider then if yee live this life, yee goe beyond all others: nothing beyond Gods Image 5 nothing better to be united to than God: let this (et the life of grace at a high rate in your affe&ions • men doe it not, and therefore they defpile religion in its felfe, and in thofe in whom it appeared

Tkirdly, yee have this advantage in this life of grace, it addes liberty to you, it makes you to doe thole things that otherwife yee could not doe: it makes yee to pray, to repent, to beleeve,and to doe thofe things without which there is no falvation^ looke on Chrift. There arc but few that can doe this: there are few that can delight in God,reli(h the word in its puri-ty,take pleafure in the company of the Saints .• comfort themfelves in the Lord their God $ this life gives liberty', which is an addition of fome perfe&ion: it makes us to doe things that we could not doe before, and to doe them in another manner, A man having gotten an Art:, hath liberty,to doe thofe things which before he could not .• as one that hath gotten the Art of Logicke or Geometry, can doe that which before he could not doe: as one in health hath

of Spirituall D eatb and L ife.

liberty to doe that which he could not doe being ficke^ water being hor,hath liberty to hear, which it could not before. There is no liberty jtodoeholyaftions, but this liberty of the life j of Grace: the Spirit of life addes liberty to doe the aftions of life. 2. Cor. 3.17. Where the Spirit efGod is,thefts liberty ^ to doe things which before we could not$ as one having an Art can doe things that hee could not doe before: This, though you prife it not, whiles your mountaine is ftrong, yet the time will come when yee will need liberty to pray, repent, and truft in God • and then yee will fiade the precioulhefle of it: this then fets a price upon this life of grace, and fliould make you to defire it.

Thirdly, if It be a happy condition, and the priviledge of thofe who are in Chrift, that there is fuch a life for them 5 let this teach men to feeke, to live thislife of grace, to get it if they have it not ^ to confirme it if they have K3 to abftaine from luft, the ficknefieof the fbule, and the meanes to quench this life .• take heed of eftranging your felves from God, who is the principle of this life,take heed of deje&ionsof mind,the cloudings that dampethis life. This life is to be a&i ve, to act much in the waies of God^when a man is cheerefull and vigorous, he lives a life of nature $ lb he that hath a quick e and nimble fence * and is forward and bufie in good worices, lives mod this life of grace: He that rejoyceth moftin God, hath moftcomforts , moft life 5 Take heed of the contraries.

Idleneffe

10?

n*

/

Signesoffpi-rituali life.

An Elegant and lively Defcription.

Idleneffe}tencelefnefTe,and barrennefle are contrary to life, take heedof them,} take heed of (adnefle that rufts the wheeles of the foufe, whereas joy doth oyle them.Doe all to further this life 5 avoyd all that hinders it. Labour now to be tranflated from death to lift $ that which . hinders us 5 is, that we thinke we are in a ftate of life, when we are not. Now yee may know whether yee are alive or no, by feeing whether yeearedeador no^but becaufeyee may becer-taine whether yee are alive or not; I will give you feme pofiti ve fignes of life to know it.

¥\x%jeeare tranflated from death tolife>yte are living men if jee love the brethren, x Job. 3.14. If a man be a living man, he lives in another element than hee did before^ Every living man converfeth with thofe of the fame kind., as every creature doth ^ Sheepe with Sheepe,Lyons with Lyons,Doves with Doves $ fo living men will converfe with living men. Not loving the brethren^we are in a ftate of death.Every creature muft have an element to live in 3 anew life muft have a new element: evill men out of their companies are as fifh out of the water. Every life hath likewifea tafte and appetite ^ a new life hatha new tafte and judgement./to. 29 2 7. An un\ufl man is an abomination to the )uft: and he that is upright in the way^ is an abominatien to the wicked : that is,one hates the thing that the o-ther loves: he that is alive, the things which before he loved, he now hate s. he abhorres the things 3 that evill men delight in. Thar which is

.

of Spiritual IVtatb and Life,

a dogs meate, is a fhecpes poy fon, as the pro-verbc is: fo that which wicked men delight in, is as odious as poy fon to the juft. To judge this life f by; fee what J our company & delights are, nothing can belefle diffembkd than company. In his company man doth fpeake out of the a-bundance of the heart, he then bewraycs him-felfc what he is: there is no dead man,no livirg man but he is inward with the like: no figne fo much poy n ted at in the Scripture,as this, re are irupfiatei from death to life ifyee love the brethren i lohn 3.14. atdhhn 3.3 5. By thisJhall all menkpaw that fee are tzj dijciplesjfyee love one another: this itile will not deceive you.

Secondly 5 yee may know whether yee live this life.ifyee contend for it: that life which a man lives Jbr it he will contend $ he will let any thing goc rather than it. Ifyee live this life of grace,yee will maintaine it: and ye can doe no otherwife. 1 lohn 3.9. Hee that is borne of God cannot finne: to be borne of God, is to leade a new life$ he that lives a new life , admits rot the things which tend to the deftrufiion of it ; Compare this with the 1 Pet.iAi.Abftainefront flefhlj InftS) Tvhichfight againQ the feule : he that is borne of God finncs not ^ that is, he yec!ds not tofinne with his good will, but ftruggles 2-gainft it 7 as one in health ftrives againft ficke-neffe, refifts thedifeafe and maintaines a warre againft it.

But yet the beft are foyled.

lis true, yet they drive, they never yeeldr

H they

105

OjtS.

a

they raaintaine a warre: and this they doe not onely-bydifcourfe, butchereisa naturall in-ftina: ihat puts them for vvards;they may be call backe,yct chey returne againe: they may have a fickenefle, that takes away fence : they may (Wound and be aftonifhed for a time, yet after they contend for life : Every evill man contends for his life.-he lea is his life in Come luft or other, from which if he be dravvne h^ returnes ag line ^ as a thing that is lifted from the earth, will fall dourne to ic againe ^ hee reckons the waies of God hard, and oppofite to him: the wifedome of the Spirit is eamiti totheflefh : nephzr canit bifuljeS to the Lawof8od 7 Rom.%. it cannot but reflft it. Every creature labours to main-caine its being: Co evill men continuing in fin, Arrive naturally againft all chat would bring them out of this life of (inne: Co the Saints they live a life of grace, and labour to maintaine it. lohn 6. 68. Chrlfl arfyng his Difcipks whether they alfo would goe away ? Peter made this anfwer,lW whitLrfiall we goelthou haft the words of eternal li c e; that is,whiles wee conceive thee to be the principle and fountame of chis life, we cannot depart from thee.The Saints will let gofriends, aid llfe,and all for this lifp. C )unt therefore of ! others and judge of your felves, by conceding for this life: drive to maincaine it, ktallgoe rather than it.

Thirdly, yee may know whether yee have -his life in you or not,by the fruttes of it,as the tree is kno vvne by its fruits. If the word turne

the

of Spiritual I Death and Life.

the ftccke Into its owne nature a yee know ic by the fruites. Gal. 5.25. If yee live in the Spirit, yee wttelfo vraltyin the Spirit^ that h, if yee pro-fefle your (elves holy men.> (hew it by walking in the Spirit : holy men will bee doing that which is good.This is the fureft tiaU^our works will not deceive us: other things which confift in imagination may. 1 loin 3.10. In this the children of God are vsanifefi and the children of the Dive!/ : vphodothnotrighteoufne]JeisnotofGcd 0 he that is of God doth not unrighteoufaejfe. ConGder then what your walke and your aft ions are.and by them ye fhall know this life.

But how (hall we know whether we walke in the Spirit or no?

I anfwer firftyhat there are many by walkes, and if yee walke but in one of them, yee walke in the flefh. • and nor in the Spirit. lam. 1. 2 6.7/ anj man feeme to be religious , and Iridleth not his tongueJyut dtceiveib his wne hart, this txans religion isvaine : that h 3 he mat makes this fane his trade, and walke? ordinarily in it 3 his religion is vaine. Secondly 5 yee may know it by the £i>- ds yee follow. Evill men they follow three guids. Eph. 2.3. they follow firft the world, fe-condly,the divcll ^ thirdly., the flefo.Holy men have three conrrary guids ^ firfr, the renewed part within: feconnly 5 the holy Ghoft ^ third-iy D the courfe of the Saint?. Goe yee the broad way.<? oportet SanBos vadtre per diverticula 3 the Sains doe not fo: Follow yee the Itreame ? fulfill yee the willofflelh.orofthe Spirit? what

107

ObUS.

Anfw,

H 2

are

lo 8

0bje8<

Anjtv*

• An Elegant and lively Dtjcription j

are your a&ions ? Eph. 4.17.1 ctarge 70* thrtyeu hnceforth walks *°t ds *b* Gentiles doe in the v$mty rftheirminis : chac is, holy men may have vanity in their minds y yet they walke not in it as others doeievill mea miy have other though ts$ yet they Walke iii the vanity of their minds • and albeit thatevill men walke not in all the waies of finne, yet they are dead: there is but one way to hit the marke, but there area thou^ tfendby-waies: a holy man may (tumble in the I waies of God, and have fomcfoiles, buthee Heads not his life in finne, hee ftrives againft it.\ hee that leades his life in any knowne finne, not refifting it, and will doe it, and notcroflehimielfe init 3 isdead}his religion is vame.

But what anions are there, that holy men doe but that wicked men and others doe them?

1 anfwer, that there is no good a&ions wee doe but they may be dead workes: as men may pray,and keepe the Sabbath, yet they may be but dead works: they may doe them for a (hew yet they arc dead. Afhaddow hath all the line-laments of abody,yet it wants life^ (b the works of hyoocritcs, they want life; confider therefore, whether your workes are living works 5 you know it by thefe three fignes.

Firft, if they proceed from the fountainc of life, they are not dead workes; compare G*L 5. 6. In Chrifl mithtr cwumcifion avaikth a#f things nor nncitcHmciSon , but faith which vorkgih

! h\

o/Spirituall Death mdLifa

IUS>

by love^ith Gal 6.15. in Chrifl Iefa neither Cir-cumciften availes any things neither uncircnmciJton> but anew creature : all chat proceeds not from a new heart, and from faith which worketh by lovers nothing ; this is the roote of all, when all our actions come from faith, which workes by loverelfe though they are never fb fpecious, they are but dead workes. It is no matter whether yee pray or not, whether yee receive the Sacrament, keepe the Sabbaths or not, they helpe not a jot unleffe they come from the principle of life, a new creature.

Secondly,confider the manner of their working : they will be done with quicknefle and 1 vivacity .• men doe them as living aftions,with all propenfHefle and readinefle^with much con naturalneffe, with much fervency and zeale 3 when they are done in a perfan&ory manner they are dead workes.

Thirdly, yee may know them by their end 5 looke yee to Chrifl: ? doe yee all in fincerity to himor no, or to your felves? ifyeedoe, then they are gracious workes, and proceede from grace^they are livingaftions,and not dead.'t hey iflue from a right principle ayming at God^and not at your felves. Hofea lo.i.lfraelisanemp tj vme^ he bringeth forth fruit to himfelje. If y e e \ bring forth fruites to your felves and not to God, yee are but empty Vines 3 God accepts you not.

Fourthly, this life is difcovered by your behaviour to the meanes of life, when they . Hjj are

no

An Elegant and lively Dejcription

A&s 17.30.

are brought unto you: when there is no found, no voyce, there is no diftin&ion twixt a deafe, and a hearing man: where there is no light, there is no difference twixt a feeing man and a blinde: but the light differs them.So when as the (bund and light of the Gofpell come9, then men are tryed : In times of ignorance, God regards not men fo much , but now in the time of the Gofpell.fee if it be powerfuIl,and whether you fee your (elves about holy duties. Math. 3.10. How is the Axe laid to the roote of the tree : that is, fince lohns comming there is a diftinguithtncnt twixt living and dead trees: A tree is not di£ covered to be dead,till it withers 0 no man will cut downe a tree in winter, becaufe he knowes not then whether it be dead or no ^ the Spring diftinguifheth the dead and living trees ,in the winter they are all alike. The Spring is the powerfull preaching of the word^if they fpring not then,if they come not in , they are de^jj. Thofe whofe education hath beene gocJd 5 thofe who live under a powerfull Miniftry, now is the Axe layd to the roote of the tree with them; it is a figne they are dead, if they profit not by ir.

Fiftly, yee may know whether yee have this life bv the food it is fed with ^ feverall lives are fed with feverall food. Now the food of this new life of grace is doable 5 firft, the word^ fe-condly, good workes. Firfts the word, 1 Pet.2. 2.5. As new borne babes , defire the fine ere milkg of the mrd that )ee may grew thereby > tffo be that you

have

ofSfiritMllDcatb and Life.

b#ve taftedthat the Lord is gracious : that is, if yee are alive as you profefle your f elves to be, you (hall know it by your behaviour to that which doth nouriffi your life. Firft,yee will long after the Word, as a child doth after the teate. If the childc be hungry, neyther applet, nor rattles, nor any thing elfe can quiet him but the teate .• So nothing can quiet thefe but the Word. Cithers may have excufes ^ they will have none $ Eyther they will live where the Word is, or they will bring the Word home to them ^ they will bring themfelves to it, or it to them. Se-. condly, they defire the fmcere milh^ of the Word ; many things maybe mingled with the Word, that doe pleafe the wit, yet thoftwho live the life ofgrace, defire the fineere Word, the pure Word, without any mixture. Thirdly, they de-fire it, thst thy may grew thereby : many defire it to know it onely: if yee defire if as new borne babes, it will make you better and better • you will grow by it: Manyheare, but as men having an Atrophy in their bodies, they grow not, no fruit comes thereby. Fourthly, they tafte a fweetnefle in the word above others .* the fecondground received the wordwith ]oy 5 and Herod heard John Baptifl with gladnffi 3 but where there m true grace, they goe farther5 they delight in the Word, it is Jbeeter to them than the honey : few can fay fbin goodearneft, that the pure Word is fweeter to them than Honey or the Honey Combe. Ioh heefieemdthe word more thin his appointed food, lob 2 3.12. The

H 4 fecond

11

Math. 15.10. Marke 6.* ■«•

ffal.i?.

AnElegantanrflivdy Ds/cription,

Mith'j.a.

Luke i J.I 6,17

lecond foode of this life is good workes. Ub 4. ; 2^33- 34.// the place o*t 0/ which I colleft this, viere Chrift: bein* asked of his Difciples to eate: fayd, that hi hid other nmte that they knw nil 5 the* [aid thy y hath any ma * brought him ought to eate? tie fdth unto them 5 M) meate is to dw ths mil ofhiw thitfent me aal to finish hisworkg. Dos you good workes with (udh a defire as men eace md drinke ? doe you hunger aad chirft after chem : defiring for to doe them ? Then yee are ilive. Hypocrites may doe much, but it is not rheir meat and drinke to doe i ^examine th ere-fore your (elves by thefe fignes 3 whether you are alive or dead. This is the preaching of the law,to (hew you the narrow differences of life and death. The firft fteptolife is to know, that yee are in the ftate of death .* the Law muft goe before the Gofpell.to prepare its way,as lohnBapt-ttft wn before chrift: ye mall: be brought to their cafe in the 2. Atf.iJJVho were pricked at the hearty ye muft be brought unto the cafe of the laylorjnd of Paul: to the cafe of the Prodigal!, that you may know your eftate: then yee will come home & not before. Our end is to preach life & comfort toyou > notdamaation.K^^.i5.4,^//i^/*^// written for our comfort : now there are many things in the Scripxurethat tend*>di(comfort i and terrou^yet the end is comfort^ as Phyficke * is fnarpe for the time, yet the end is health. We defire not to exclude any, hut to bring you id whilft you have time: rtie market is then hard to make, when yee lie on your death beds,

labour

of Spiritual! Death a ndLife.

' m ' • " i -■■"-■ ■ in h mm

labour to know it in time: yoiar death is a time of (pending noc of getting 5 it was toa lare for the foolifj Virgins to >% Oyk> when they wen to attend the Bridegroom?. We defire not to affright you with falfe feares,but to admonifliyoi^tSat: you be not deceived. I findethisfentence. Be not deceived , prefixed before many places of Scfipture.where Gods jadgement9-are denounced, as 1 Cor. 6. 9. Be not deceived^ neither f&rniea -t$rs^ idolaters , adulterers i&c. fill inherit the Kingdoms ofGod^ and Eph. f. £. Be not deceived with vaine words > for became of thefe things commth the wrath of Go! upon the children of difokdknce 5 to fhew 9 that men are apt to deceive them-(elves in (uch cafes as thefe 9 thinking rhem-(elves to be in better eftate then they are. Con-fider your finnes and apply them. Confider your particular finnes 3 aUio eftfmgularmm. Confider your particular finnes, your particular aftions \ thefe will worke upon you. This comfe Peter tooke with the- Iewes 5 A&s 2. yee have erucifiedthe Lord of life ■• fo Cfrrift told Paul, that hitwas a ferfecutor 5 ABs 9. (b lohn x. he told the worn in ofsanaria her par-titular fmne: he that foe nm lived with \ wis not her husband > (b God told Adam, tfou haft edUn of the forbidden fruity Gen.%. -If yee are guilty of J any groffefins, as drunkenneiTe^covecoufneffe, I pride, ambition, and the like confider them. Cmfider your other finnes, mimrts'infamlt^ not miniris cvlp£', as neglecting oi:holy duties/ miflrpending the tim^inordinate glmtng,over-

U)

Math. 1 J,

Motives to ftirrctncnup to defire and fcckc this life*

An Elegant <md lively Defcription.

ly performing of holy duties, unprofitable hearing^* eping of bad company,profaningof the Sabbath, and the like. Confider then the terrors of God and hell, know with what a God you have to deale,and what a burden finne is 3 if God charge rhefe on your conferences yee cannot beare them. I defire not by this to burthen you, but to unburtben you of your corruptions.

Now feeing this life is fo excellent,I will adde certaiae motives to make you to defire it.

Firft ; it is a bappy life ^ and it muft needs be (b,becaufe it is the life of God and Angels :it is that life which we (hall live hereafter^ yee may live this naturall lifc,and want happineffc.Thb life of grace and the Jifeof glory differ onely in degrees, not in the kind v com -ctent judges of this are the Saints, who have rr ed both. Heb.n.i 5.16. If the) had hem windfallo c 'th it conn-trey from which they came , they had liberty to have returned 5 but mx» the) deftrea better Conntrer, that itj an heavenlj.In a heard of fwine,if feme ftray away from the reft, and returne not againe, it isa figne they have found a better pafhre: fo when men leave their companions,and returne no more, it is a figne t they have found fome better things. Conceive not then of this life as many doe 5 to be onely a privation, or a melancholy thing, nothing but a meere mortification 5 this is a life,which bath its comforts, eating, recreations, and delights; yee loofenot your pleafures if yee live it, but change them

for

ofSpirituallLife and Death.

for advantage : he that leades this life, dies as the Corne doth 5 from a feed it grovves up into many ftalkes, hee gaines by this bargains Chrift doth make an hard bargaine with none, he that deales with \\\m r gaines a hundred fold. If yee part with temporal! wealthy yee have fpiri-tuall treafures for it: if you part with your worldly pleafures , yee have joy in the holy Ghoft: have yee crofles? yeearefanftifiedin that which is better^loofe yee this life?yee have eternalllife.

Secondly, this life of grace hath that which every man feekes, it hath much pleafure. Prov. 3.17, All her waks are waksofpleafure.Thok who walke in the waiesofGod are full of pleafure^ this life brings a double pleafure ^ firft , the reward of it$ fecondly,the comfort in performing the aftions of it. Every good workers the Hebrew proverbs it , hath meate in its mouth $ the living of this life, hath a reward fufficientin its felfe, as appeares by this. All pleafures follow fbme anions; and therefore mendefire life, becaufe it is a continuance of aftion : fb men delight in new things becaufe as long as they are new, the intention remaines : The aftions of this prefent life are full of change^ and therefore of difcomfort: but the aft ions of this fpirituall life are conftant and perfeft $ and thefe aftions that are perfeft, there is pleafure following themes beauty followes a good coa-ftkution 5 or as flame the fire. The aftion of this life are perfeft anions, and the perfefteft aftions

"J

jin Elegant and lively Defcription ,

ons have the moft perfeft delight 5 the adtions of this life are moft perfe& a&ions, therefore they have moft perfect delight, becaufe they are the actions of the beft faculty, about the beft object. All anions have the deaomination of their perfe&ion from their objc&s : thefe are actions of the foule a they are occupied a-bout Godjtherefore they are the beft and high-eft aftions. He that lives about the beft objed, greateft content doth follow: he that lives this life, lives about the beft objeft^ therefore he hath greateft content, all the waies of it, are waies of pleafiire. There is more comfort and Affiduity of confohtion in this life,than in any other.In other Hves.every one according to his humour hath his delights, but yet they are not permanent,becaufe he delighteth in tranfitory things:, but he that lives the life of grace , delights in things that are truely delighrfuJl at all times /other delights are but delights at fome times, in fome places, they are not al waies fo: but he that lives the life of grace, pitcherh on thofe that arealwaies tb.Frov 14.15.^ goodcon-fcience is a continudl feaft. O her comforts may faile ^ a man may faile • a man may fall into affliction ^ riches and pleafures may be taken a-way, then the dates are evill ^ but a good con-fcienceisacontinuallfe ft; that is, be a mans cafe what it will , his comfort is never interrupted .All ocher comforts are about fk nee, or things of this life, which are fubje& to alteration 5 but this life and the comforts of it, admit

no

ofSpirituallLife and Death,

n?

ho change. A man being fiek e, he cannot doe anions of health, they are reftrain-ed: lb one in prifon is not at liberty to doe what he would 5 J but the a&ions of this life are afliduous, they cannot be interrupted: yee may pray continually, m$)ceevermore,yee may alwaies have communion with God.

Thirdly, this life is a life that is leaft indigent of all others: ic necdeth leaft. Take a man that leads any other life, he needs many .things. Lukeio.qt. this is (h ado wed in that of Martha , and Mary : Martfa bufied her felfe about many things , flie wanted many: but Mary had one thing which is profitable for all things, t h a t re^ moves all evils, brings allhappinefle^and that is Godlinejfe which is profitable for all things , 1

Fourthly the comforts of this life are pure tromjforts, ?J4. 18.26./ walks purely with tfafe that walfy purely, Thisisnot onely to be understood f of the confolations of gnce ? but alfo of common bleffiags, being the fruits of this life: there is noforrow with them., there is a pure comfort without any mixture of forrow. God giving 1 thefe bleflings in mercy > they are free from mixture of difcomfort ^ but being not the fruits' of this Ufe of grace,being reached by finneand fiflfull meanes, ot God giving them in his providence, not in his mercy , there is forro w in them: yee may have riches, honours, friend?, and all outward thing%& yet they are not pure bleflings, becaufe Godsblefling is not mingled wiriuhem. Laftly,

1 Thefj.1rf.17

i Tim.$,io.

AnRkgant and lively Dejcription,

Laftly ,it is a life moft capacious of comforts: > T ee may give all the faculties of the foulecom-^orr. Every creature according as his life is, feeles more or leffe comfort.Plants as they feele no hurt , fo they feele no (weetneffe : hearts chat have a fenfible fbule, feele more evill and ^ood: a man that lives a naturall life,not knowing the life of grace, is (enfible of more good ^nd evill, than fenfible hearts 5 he apprehends Heaven and Hell: but a man that lives the life of grace • is more capacious of comfort : here you may fufferyour faculties to runne out co the outmoft. If yee defire wealth or plea-fures 5 your affe&ions muft not runne out, yee muft hold them in ^ elfe they drowneyou into perdition ^ and piercey on thorowmth manjforrorves. Jfyee afFeft heavenly treafures, if yeeafFed praife with God 5 yee maybe as covetous of them as vouwill.

Thirdly, let this move you to feeke this life of grace 5 becaufe ir is the riioft excellent thing of all other. Ail other rhinos are fubordinate toit5 the utmoft end is ftill moft excellent: the end of warre is for peace, therefore peace is better than it 5 ye plow for harveft, therefore harveft is beft: the end of allaftionsis for this life of grace. Why labour yee forfoode, but to mainraine life ? Why live ye but to ferve your (bules ? Prudence is a fteward to this ho-Ivlife: as the fteward provides for the family, chat the mafter bee not troubled with tbole meaner things 5 ib prudence is a fteward, that

he

of Spiritual! Death and Life.

the foule may be occupied about things that are agreeable to it $ that it mat have its converja* tion in heaven, and with God. Pervert this order^ dettroyes the creature. Beafts living the Kfe of fence, it doth perfect them, for that is their utmoft end: man having reafon,living as abeaft.deftroyeshimfelfe, becaufe that is not his end 5 he that perfefts himfelfe as a bead:, deftroyes himfelfe as a man: perfe&io mentis eft perfiShhominfs Let this ftirre us up.tj live this life: it is the utmoft end of all. To be Lawyers, Phyfitians, and other callings, helpe us in the living of this life , yet they are fubordioate to it: drowne not your (elves in fubordinate things ^ if ye doe 3 it is your deftrudtfon: therefore pitch on the principals

Fourthly, that which is beft in theejad D (I take end now in another fence) is to be chofen above all things elfe. That is well which ends well. In this life )f grace, yee have this advantage which vee have no where elfe. Eceks.j.^ Thelxartofthemfeis in the honfe ejmourning ,that is, this life difpofeth ustothinkeof death the end of al^vhichtodoeiswifedome, Dwt.^i. 29. OtJjai the/were wife > then would theyconfder their their latter end. In other things the beginning is good, the end is bitter $ bur theaftions of the life of grace are fweet,yee fare the better

for them j the very remembrance of them is pleafant, and the reward of them comes not long after: All other thhgt are called pertfhing meatt.loha 6.27. There is a parable in it: that

is,

116

Phil.3. ao.

uo j An Elegant and lively Dcfcription.

2 Ccr7.r0.

Prcv.10.17.

is, they are as perifhing rncatcs, that are fweei in the palate, yet they paffe away 5 but this endures unto eternal] litest conthmckThe worfl thing in this life yee never repent of: as it is fiidof forrow for finnes: thdtit is forriw nevet to be repeated of :bat the beft things that yee doe in the other life,ye repentof. A l! other things that yee doe they may be fweet for the pre-fent • yet as it isiaid of drunkenneffc 5 Prov. j%. 32 fo may it be laid of them., thst they bite like a Serpent , andfting like an Adder 9 though they feeine fweet. The ftrange woman is fweet: yet Prov. 5.4, her end is bitter as xtormemod^Jkarpeas a mo^edgedftwrd. Goods evill gotten are iweet icr the pre(ent ) yet*&//' mo*thesJIiallbe0kdwitb grazeff that got them. But on the other fide, the end of all the a&ions of this life is good: as it is laid of 7^ 9 that his Utter end ms more than his .beginning lob 42.12.So may it be laid of all thole who live tYAs\\ft:Pfal. 37.37. Markf the perfeS manandbehdd the upright , ftrtfxcndof that t»an u peace. If a man being to dieand having endt d hisdaies, ftouldputall his honours, wtalt : >, and plealures into one ballance, asd hisgood workes, all hkfaithfull prayers all thea&ions of the life of grace in another, he would fi^de them robe beft. The bad man doth as the Silk-worme doth 3 winding up himlelfe into his ill work es, he perifheth 5 the other winding up himfelfe in his gracious aftions, enters into fil virion.

Fiftly.choofe this life before all others, be-

caufe

ofSpirituall Death and Life

Hi

caufe God is pleafed with it, it being like him-fclfe 5 as the creature is pleafed with cnat which is like r. God is a Spirit^ andwillbe worshipped in Spirit\and truth ^he is a living God, and doth delight in a living man: we our (elves delight not in dead men. no more dorh God: therefore Rim. 12.1. We are exhorted to give np our finks and bodies a living facrificelo God. God regards cot dead bodies * beyelivingfacrifices,whichisthe afro* your will, a&ing the duries of this life. This is called walking with God^ which is to bee in his prefenee, to goe his way,and to maintain communion with him : this is when as men doe andire&redderevoces: when there is naturall delight : when as they are in pretence one with another ^ and therefore walking with God, and pkajing ofGod* are ufed promifcuoufly for one and the fame thing: For, Gen. 5. 22.it i*Jaidof Enoch Jhtt he walked with God^ and Heb. 11.5. it is faid. that hepleajedGed.

Bat you will fty ,What benefit is this ?

I anfwer, that it is great. God difpofeth of all things in the world $ is it nor wifedome then to have him your friend ? Gen. 2 8.9. Jacob be ing r o tal e his journey, ifaac faid unro bxmfiod all-fufficievt be with thee. God is all-fufficient • if ye have him, > e have all: In the creatures there is nofuch thing, there is nothing but vanity in them, they arehutascandles, or as Starresto the Sunne. God is all fafficient: all the happi-nefle of the creature, makes not men happy: All feeke happinefle, yet they never finde it,

I with*

ioh, 4. 24.

G^n.7.11.

OhjiO.

Awfwer.

AnEhgant and lively Dejcription

Lnkcij.13

t© 10.

lHcdcs^i4«

without having God: All happinefle is in Gods favour 5, In outward happinefle you muft have other compounded things. Chrift rebuked them that counted her happy in the creatures, faying, Blejfed is thtmmbe that bare the > and the paps that gave thee f*ck§ 5 No, faith Chrift ; thefe will not make a man happy:, but blejfed are the) which heare the word ofGod> and k$epe it^ having God ye have all things^God difpofeth al things, andgiveth the comfortable fruition of them. Ye may hive all outward things, and yet want comfort^odscurfe makes all mile rable,though ye have all that the creature affords 5 therefore give your felves no reft^till ye have got this life^ without which God delights not in you.

Adam lofing Gods image was not happy,be-caufe God was gone from him 5 yet hee had al) the creatures which he hadbefore. This life of grace brings us to that ftate that Adam was in at fir ft 5 this reftores us to it 5 feeke not then your happinefle where it rs not to be found. We all doe as the Trodigalldid^ we get our portion fnto enrowne hinds, andgoefrom our Fathers houfe and fech^for our bappinrjje elfevrhere 5 but ye (hall finde at laft, that all elfe is but hushes ; Thus the Saints have found it. This life of grace gives reft to the foule^all elfe in the creature is but vanity and vexation offb'rit. Vanity is nothing elfe but an inefficiency in the creature to give that ron-tent that we looked for in it: as when we looke for water in an empty Well, feek for that in the creature that is Lot in it»we fee its vanity in the

absence

1

ofSpirituallDcatb and Life.

1*5

\ abfence of the good we Iooke for, and prefence | of the evill we lcoked not tor. In God ye find \ reft and tranquility, luch a tranquility as is in the Sera, when kis without wave?} as i> in the upper region of the ay re, where no tentsp^fts : are. Looke on the lives of men, who ar^i^§ti I up with trifles when they are yourg, when I theycamq to a riper age, greater thingsrmove them 5 when men are wifer, they feeJe the ap-prebenfion of higher things $ when yee lift up your (bales ,and keepe the m on the wing, \ e are freed from troubles and cares. P^/had a greater meafure of this life than other mentis Epiftles which doe iranferibere an'mm^ transcribe as it were his foule, declare as much .• and hence was it that in all his troubles and affli&ions he was fullofconftancy and comfort: the more con ftantly we live this life^the greater gainers (half we be. \

Laftly, till y ee live this life, ye have no aflii-rance that ye are in the number of the ele&.Rc-penrance purs a new life into men $ till ye findc this in you, ye know not whether God is yours, whether God will worke this life in you: This fhould make us tremble and feare, and never to leave till we had got this life. This life is a fruit ofele&ion^ we know not whether we are in la • cobs or Efitu his cafe, till we know wee have it: make hafte therefore to get it. It lies not in your power ^ The Spirit breatheth vhtnanlnhm it lifltth: ye may feare that God will notgive it you, if you fpend your life in canity. Take one

I 2 who

Iohn 3.7,8,

r

'4

•ud. to. 13*

14-

Icr.j.c-ii i4.c.i ?i n.

Thcmcancsto get this fpiri* tuaUhfe.

An Elegant and lively Defcription >

whonegle&syonall the time that he is able to doe you fcrvfee ^ if he feekes unto you in his extremity for his owue ends, wnat anfwer do you give hiii, bucthis? Seeing; hee huh neglected vou when hee was able to d je you fervice 5 you may juftly refute him now, he i^ able to do you none. So if ye negleft God whilft yee are able fortoferve him, and feeketohim in your ex-trenrty, take heed chat ye receive not that anfwer from him, as zh; Ifha Jits/did m their extremity. GietoyonriioU) ani ktthem hehe you : nzyyheforbiO eremiahtepra?fortlxm. C milder this, and m tes hafte to live this life o^ fric^ ye cannot g :t ic of your felves., God raaft puc it into you.

Now if thefe motives move you to feek this life, and after examination of your (elves 3 yee findeitnottobein you 5 then ufe thefe meanes to get it.

The firft meanes to get and mainrainethis life,which is all one^for that w 0 * 5 begets it doth likewife nourifhit) is knowledge: to abound in knowledge, get much light ; thi* life confifb in lighr, when a man judgetha r i<*ht. Theun-derftanding enlightned is the p'inum viyem^ the firft living part: vyd therefore yefhall find, that life and ii^h: are our one for tlv O'h-r, E-phefc. 24. Stand up fram the dead^ anichnftfosll give *w U-ht: and Itk 1.4.. Chri } was that tight aad that light trtf th?Hf>o ? men 5 this life ft&ndi in enlig'nrning the mind-: adde to this light, yee addc to life. The 1 eafon why men ar3 d? id, is ?

becaufg

ofSpirituall "Death and Life.

j becaufe there is a darkneffe in their foules, they fee not the wayes of God: therefore they adt not, they ftepnot forwards, becaufe they are in the darke: All fhining is from lights as yee in-creafelightjfoyeincreafelife. Ephef. 4.18. it is faid of the Gentiles, that they were ftrangers from the life of God, through the ignorance that is in them, The knowledge of God brings men nearer to the life of God. Eph. 4.24. Holinefieisjaidtopro-ceedfrom tmth^ the words are put on the new man> which after God is created in right eoufnefs and holi-nefs y which proceeds from truth.

Bat you will obje<3 3 that there are many who abound in knowledge, who have life little e-nough : that ignorant men live this life moft : that none live it lefle, than thofe that know moft.

To this I anfwer 3 that there is a double knowledge : Firft, there is a meere enlightening and informing knowledge: Secondly, there is an operative knowledge: ye may have enough of the firft, and bee never the neere: but it is the laft that helps and gets this life :and this knowledge is the gift of the fanftifying Spirit, this is the operation of God: we doe bu t informe and teach men, we cannot make them do any thing: we cannot make thempractife. Gods teaching makes this knowledge operative ^ perfwades evtry way, workes every way. Secondly,there is a knowledge in the habit, and a knowledge in the aft, which proetaceth a&ions; thefe are fet downe obfcurely. In the 2 fet.u 12,13. the A- I 3 poftle

"J

Obkdt.

Anfw.

\z6

4n Elegant andliyely Dejcription

Anfw.

poitle there fiith, that k would not be negligent to put them alvrayes in remembrance of thoje things \ though they k*ew them^and were efabl'fotdin thejre l fent t. n h :yeaIthtKk?it meet aj long as Jam in thh Tabernacle^ to ftirrejouup by putting feu in remembrance : Peter d d not write unto them that they fi-i jht know ihofethings habimally^for fothey kn. w them before ^ but that they might i^now them 3<ftual!y, and might prcfently afl them : for ihit end he wrote. The firft knowledge is ds fparkes raked up in allies, the other as fparkes blowne up . # the firft is as the ftp in the roore ^ the latter like thefap that filh the branches with leaves and fruit: the firft is a generall knowledge TOtren by contemplation $ the kft is a prafr ; ca!l and a£Hveknowledge, aknowledge ro pra&'fe. The Scripture exhorts to do things that incend this knowledge \Veut 4.1.and Detst. 6. t/je Ifaelites were exhorted toheareani know the Ijfatutes 0] the Lord, that the y r?:ight doe themjofpetk, of Gods word and worfys 0 which aSs their knowledge, puts them in remembrance of Gods mercies, and ftirres up their mindes. Itfi. t. 8. he is commanded toreade the Law, and to meditate in it daj and night : he muft reade it n^ t to know ir, for at that time,there was little written^ but he was to reade it, that he might doe ir.

But if we doe i his fomuch, it will hinder and interrupt our bufineffes, fo that we fhall faile ot our other enterprifc s.

To this I anfwer; that this will not hinder them, but they (hail be done the better, as oyl-

ofSpiritMWDeath and Life.

ii 7

ingof the wheeles makes them goe the better. Pfat.i. 2 . he is faid to be Meffed, that dothmeditate inthe tm of'Godday and'night. Your knowledge being brought to a&ion helpes you much 3 often hearing ok the word, which puts you in remembrance., addes to your life, though it hinders you in other things. Tho(e who have not the word to heare, live not under preaching Minifters, who will not bee at thecofttoget chem, or live where they are not^ are much toblame D and live not this life, SimonUagnsfm-ned % in thinking that the bcly Ghoft might be bought with moneys doe not they alfofinne, who doe lefle than hce ? that will not give money for to have the Gofpell brought unto them ? There is the like faulr. when as men may have the word, and come not to it. If they come to it, though it addeth not to their knowledge yet it helpeth their afting and life. Thofe who negle& the conftant reading of the Word; who are not conftant in private prayer, thofe who negleft the (peaking and talking of good things^ they negleft this life. That Arabian proverb, Shut up the five windowes, that the houfc may bee full of light ; will be of good ufehererthat is^rhe five fenles being (hut upjthe fuller of light ffca^'l wo be: the not (topping up ofthem,makes men ignorant, cares and bufinc(Tes poffeffins: mens mindes.there is no room left for better things. Let your minds be ftill plodding on that whi h may further you in grace and truth. // is ignorance that makes men grangers fromthelife (f God, —— I 4 Ephef

Hcb.3.7.8.

Ohiett.2.

t/tnfwer.

Aufwtr.

Caac-ya.

AnElegant and lively Dejcription,

Ephef.q. 18. and this is not an ignorance hat proceedeth from want of knowledge, but from the badnefle of your hearts $ Hard hearts make men ignorant: why doc men heare, and yet are ignorant.but becaufe their harts are hardned? they regard not the word, and Co they grow not in knowledge.

Thefecond meanesto get this life, is to bee much in doing:be much in doing, in afting the duties of new obedience^ the more ye are occupied, the more ye live j el£e deadnefle will pof-fefle yon : bee therefore (till praying and meditating, thefe will revive you : thefe are the coales that keepe the heart warme^ this life like water is apt to grow cold.unlefle it be a&ed and ftirredup.

But I muft be full of life ere I can do aftions.

Ianfwer, that one begets the other 5 a&ion begets life,and life begets aftion^as health pro-duceth exercifes,and exercife procureth health.

But I am indifpofed, and unfit forfiich a-ftions.

I anfwer, that if ye are indifpofed, the more need you have ro bee doing, elfe you are more unexcufable • the way to get heat, is to bee aft-ing: as motion doth bring life to a benummed member, (b doth it to the fbule: be a waked 5 be ftirring, thiswillrevive youagaine: Chriflians hearts are awaked reheu as they ihemfelvesfleepe; if they ftirre them up, there will bee more life in them, Rom.i. 13. when Chriftkns begin to languid), their medicine is to jife upand&e doings

whence

of SpiritMll Death and Life

1Z9

whrnpe Saint /V#/admoni(heth the Gahtiam^ Gal. 5. \6. to wltyin the Spirit, thofe who have the Spirit ftand not (till as one that cannot ftir, but they are ftilla&ing and walking: this atfing helpes this fpirituall life ^ fir ft, by inlarging and intending this life: Secondly, by preventing that which increafeth death: the more we walk in the wayes of life, the more wee prevent the way that leads to the Chambers of death : Bee doing therefore, if not one duty, yet another. In the fteppings out of your callings, be doing-be reading and praying^ conferring and talking of good things ^ the negled of this is the caufe why there are fo many d warfes in grace. Men content themfelves with morning and evening duties, and it is well if they doe them: but doe you thea&ions of life more conftantly and a-hundantly. It is the corruption of our nature that we are not doing: life is maintained by the anions of life, habits are maintained by a&ions that are Citable to them ^ Wee live in the commandments by well doing,as the creature doth by food:Good adions maistaine Iife,it receives ftrength from well doing: Set therefore your felves to pray, to doe holy duties, be ftill praying, doing more and more 5 the more yee doe, the more life increafeth.

The third meanes to get this life, k to get faith. Faith helpes this life • it is a life of faith, and it makes us to live this life by three feverall wayes.

Firrt, it gives a. reality to the priviledgesof

An Elegant andliyelyDefcription.

life, and makes you fee they are priviledgesin-

deed.-cherefore is it thatyeaci the dutiesofthis

life,becaufeye beleevethatGodisfuchaGod,

that ye have fuch privi ledges, that ye are heires

of all things. If ye thtnke that God is fuch a one

as he is., in wifedome, power, and mercy ^ if ye

intend, and mindethe priviledges of this life,

then will you live the life of grace: If ye doubt

and queftion with Acheifts, whether thefe

things bee hut dreames, then yee inrend them

not,and live not this life.He that beleeves faith,

Let me have God fure: the other faith. Let me

have that I touch and fecle 5 but the imaginary

things coniifting in faith and hope, I care not

for. The more yee beleeve thefe things, the

more ye are occupied about them.

Secondly.faith drawes you on to aftion: and this life is but theafting of the duties of new o-bedienee. Faith andperfwafion further other things: as if one be perfwaded that fuch a thing will hurt him,it produceth an action of the wil, abftinence: if a man be perfwaded that he fhall die without the Phyfician,he fends for him. So in all other adHons, perfwafion is that which fets a man on worke. So in fpirituall aftions, if we are perfwaded that fuch a finne committed willnot make our bodies ficke, but our foules, wee will not doe it ^ if wee are perfwaded our foules fhall fare the better ifwe do fuch a thine, this makes us to doe it: being perfwaded wee fhal have a recompence of reward, it produceth aftion.and the more aftion,the more life.

Thirdly.

of Spirit uall L ife and Death

Thirdly,faith doth k by fitting us tar Chr iit, from whom out life comes: i lek. 5.12. He that haththeSezwc hath life. Fir!t 9 the Sonne oi Cod infufcth life into him, to whom heisconjoyn-ed$ the conjunction betwixt Chrift and us is but relative: as between the King and the fub-ject ;.when thefubjefts relblve to take fiich an one for their King,they are conjo) ned ro him$ fowhen a vv man refolves totakefuch a man for her husband fheisconjoynedtohim. The aftion of taking Chrift 3 is ro take him as a Lord, toferve him as a Saviour, to have all comfort by him : he that hath the Sonne m the relativ. union,fhall have him in the reall unionube Sor will quicken you, as the foule doth the body. A Ghriftian hath the life of the Sonne of God, G\. 1.2 .21. J live,yet mi 7, bvt Chrift lives in me: al I ih«it I doe,Chrift dorh it in me: all that the bo dv doth, the foule dorh ic: the body lives nor, but the foule lives in ir. After that manner Chrift lives in us: not a good thought or affe-ftion ? nor any refolution or morion of the foule but comes from Chrift : being united to Chrift by faith, he lives in us. loh6.$%.Hethatealesmy flefh, and drinkes my bloudJhallUve. As fiefh gives life to the body, fo the Sonne gives it to the foule 5 To eat the flefliof Chrift is to prize him, to defire and longafter him,which is after the fpirit of bondage:, to eat him,is to take him, ro come to him, to have him for > our God : In tbefetwo things ftands the eating of Chrift} Firft, in prizing him exceedingly, foastoparc

with

Ml

\

Jn Elegant and lively Defcription,

Objtft.

Anjvew.

i Cor.15.4f. to 50.

Ioh.i.i6.l7-

with any thing for him,and to takeuphiscroffe with all lofles: Secondly, in beleevinghim to be yours, and you his.- this eating and drinking ofthebodyandbloudofChrift.exprefferhour relative union with him, and then followesour reall union: the Spirit immediately gives this: he that doth the firft.fhall have the fecond. But how fiiall we doe to beleeve this > I anfwer,ye fee the old Adam communicated corruption toal his porter iry 5 becauie they were borne of him; fo thofe who are borne of the new Adam 0 that is, thofe who take him and beleeve in him,have grace communicated to them by him : this new birth makes you as capabkof chrift) as the otkr doth oftkfirft Adam: why then (hall not the fecond Adam cummunicate grace as well as the other doth corruption?The Philosophers were all deceived in this point, from whence corruption fhould come ^ but we know that ic came from Adam 5 and fb dothgracecome from ChriJt.To get this life, let us feek it in him, let us beleeve more, let us bee humbled more, repent more, and take Chriftmore: take him on any condition prize him,fet him at the high-eft rate,hold himfaft. As in the aftionsof manage, thofe who are to marry will not part upon any condition ^ they take one another for richer, for poorer,for better for worfe : after this manner muft we take Chrift, the more ye take Chrift thus, the more ye have the Sonne,and fo ye live more thelife of grace. All grant that this life comes by the Spirit 5 and there is no way to

get

-—

ofSpirituall Death md Life.

*J*

get the Spirk but by the Sonne. Yee muft fir ft | eat ere ye can be nouriQied ^ yee muft fix your eyes on his paffion, a* the wire doth fix her eies on her husband: yee muft feeke this life from the Spirit ultimately, but ye muft firft have the Sonne,and then ye have life: He muft have the Sonne that will have this life^he malt be ingraft Jed into Carinasthe branches are into throat : get Chrift, and chen this life (hall abound in you.

The fourth meanes to get and increafe this life, is the communion of Saints. Themonthof the right^us is a we V-ftriig tftife>Prov. 10.2o.tftey put life into thole thar have it not, and increafe it in thofe in tfhom it is, Ephef. 4. 24. Theirfpee -chesmimfter grace to thihearers^ thy edifie them: hearing of the word of life, and talking of the fountaine of life,puts lifeinro men. The life of the bod)' doth not communicate it felfe toothers 5 it i> orherwife in the life of the foule^the life of it m akes others to live msre:as Iron fbar-pen3lron, fo one holy man doth another. See it by the contrary; In evil I men who are dead, there is an aptneffe to dead others, t heir words are as continual! droppings to put out this life 5 their tongues arefet on fire of Ht3, lames 3. 6'. The \ tongue ofgood men is a coale fetched from the/ Altar, they have fire within them, When two; lye together, they keepe one another warme ^ there 13 aftionand redaction which in^ender heat: Co it is in the communion ofSaints^it is a powerftill meanes to get and Increafe this life, The tongue, the example and communion of

the

oh. 1 jr. i.i.

I Sam-10. II.12.

io.

An Elegant and lively Defcviption.

the righteous is full of life, it is powerhill to make men live. Gal. i . iq.Paul (peaking to Peter\ faith, WfacompeUtftthou the Gent ks to live after the manner of the lews? he ufed not outward com-pulfion, his example and life wasacompulfion. The company which we keepe, compels us to doe as they doe: Evill company are the devils fhares, they doe as brambles, keepe us in, and fetter us; the fiitableneffe of evill companions drawes out our fecret corruption: Hee thar re-folves tolive this life, muft refolve to withdraw himfelfefrom evill company, who arc a (bong temptation unto evill, and betake himfelfe to the communion of Saints.

There is a difference betweene leading our (elves into temptation, and being led into it: when you lead your felves into temptation, (as you doe when you rufh into evill company,you areoucof the pale of Gods prote&ion: If you touch pitch,you cannot but be defiled mt hit; wherefore make yoar company good: this is an effe« ftualland powerfull meanes to beget thi 3 Hfe in you. Saul being among the Prophets A changed his fpirit, andbecame a Prophet: one that goeth faft, makes thoft that goe with him ro mend their pacc.ASs 11.23. 2 4** c isfoid of Barnabas, being a good man, and full of the holy Glofl, and of pit h.J hat haddedmnchpeopleunto the Lord. Which manner ot fpeakingfhewes, thatthefpeechesof thofe who are full of faith, helpes to breed faith: that if men bee fullof theSpirir, they quicken the Spirit. Evill company deads men: they are the

trunkes

of Spiritual! Life and Death.

M 3

trunkes through which the devill fpeakes: and thisdeading is done in an infenfible manner, I and then mod of all where it is leaft perceived. I Evill company poyfons men: a man turning his opinion (which company can doe,; is moll of all* poyfbned, when as he thinks that he hath leaft hurt.

Thelaftmeanestogetand increafe this life, is that which is mentioned in the text 5 and that is, the hearing ofthevokeof the Some of God: this will beget and increafe this life: thatis 5 ifwh'n wee fpeake to your eares, hee fpeake to your hearts 3 then ye live. Ye have two teachers^thc one is he that fpeaks to you, the other is Chrift. HebS-n. They fodl'no more teach ont another* 0 for thejjhall all be taught of God* There are two (hep-herds, the one is he that feeds you, the other is ihe great shepherd of the fieepe. There are two great voices, the one fpeaking outwardly to the eare, the other when as Ghrift fpeakes effectually to the heart.

When Chrilt fpeakes inwardly to the heart 5 then men live, and not before. This is fuch a (peech as Chrift fpake to Lazarus> Lazarus comt forth, and he came: his fpeakingpnrslife into us. Now what is this inward fpeaking of life to' the heart? It is nothing clfe but to perfwadej fully, and every way to convince us, that it is beft to take Chrift, to fet co an holy courfe, to lead a new Kfe. There is a fpeaking that comes nearethis life, and is not it: that is,, wht*n as men heare and underftand the way, and apprehend

Heb.ij.x©,

Ioh. 11.433 44

J

h

9™ft.

tA»fwcr. Matth.xx.x;.

AnRlegant and lively Dejcription,

hend the things of God, but prattife tbem nor. Here is a proximity to this life, yet it is not this life. Let a man come fo neare as that he thinks he ads it, yet he is dead if head it not: when he ifts it, then he is made a living man $ and then he thinkes and beleeves 5 thst the waves offinne are e vill 5 and that they are evill to him. When" God doth convince us that fiich a thing is evill, and chit ic is evill to us, then we live, and not before. AmanhavingabufinefTetodoe, if all be done but one thing, the not doing of this one thing crofleth all the reft 5 but that being done,his buimeflfe is brought to pafle: fo in this life of grace $ if a man have many offers of grace which doe not fully perfwade him, this is not enough, if Gods heJpe bee abftnt: but when once he fpeaks, he doth fully convince and perfwade us, and makes us to continue. As Satan having leave from God, never gives over vex^ ingman^ (b the Spirit of God doth never ceaie to keepe us in good things ^ and where there is this life, there the Spirit dwels.

But after what manner is this effe&uall per-fwafion wrought ?

I anfwer, when as God gives an eare, and fpeakes a voice for it to heare : Hce thai hath an eare to hearty faith Chrift, let him heare. We then heare, whenasthereisaliftningand yeelding difpofition wrought within us: VVhenaswee preach, there are many that have hard hearts, and nothing for to (often them^ therefore the word falls from them as raine from a ftone: but

ofSpirituaWDeatb and Life.

Mj

if there be a man that God will chufe, he firs his heart, and (b he is perfwaded. This is called the openingofthemderftandingjjtkg 24.45. He opened their underftanding y that they night mderftandthe Scriptures. When we fpeake ro men, we (bw as ic were upon fallow ground which will bear no come unlefle God plow it % Thofe that (aw the miracles of the loaves, efteetned them not, becaufe their hearts were hardened. Ephef.^&.Thejare alienated from the tifi of God, throw the ignorance that k intkemjbecaufeofthe blindnejleoftheir hearts, that is, they are not fenfibleof lin, and death, the word or the threatnings: when God takes away this hardneffe, they are fit to harken^then comes light, the beginning of life, which is the informing of the underftanding^to judge righteous judgement. Thofe who have the life of Chrift, if he fpeakes, itquickens them. It is the inward voice that quickens: feeke therefore to God earneftly, that Chrift would ipeake to your hearts: ye heareandare not quickened, ; becaufe he fpeakes not. A nd thus much for this fecond point: tha$ all in Chrift are in a pate of life.

We come now to the third point, that may be noted out of thefe words,and it is this:

that thevoheofthe Son ofGodyistheonelj means to tranflate men from death to life. Men before they hetre the voice ol the Sonne of <3od *re dead 5 Chrift by his voice makes rbem living men. This voice i« the ondy meane* to give life: there is no voice but this that is able for to doe it: that is theicope of this Tern*

K This

lohf\6,i6.

Vodf.f*

u*

Gen 9-2.7.

Rcafonsofthc point.

AnEkgmt and lively Dejcription

This prbpdfition may be refolved into two parrs. Firft, nothing clfe is able to tranflate men from death to life. Secondly, this is able for to doe it. As it is fatd of faith* thatitjufti-fieSj and nothing elfe but it can juftifie: fo may it bee laid of thb voice, that nothing elfe can tranflate men from death to life, and this can doeir. To tranflate from death to life, is nothing elfe but effectually to perfwade and ! change the heart: now nothing elfe can thus perfwade and alter the heart, but this voice of the Sonne of God. God himfelfe frames the heart • it is as a curious framed locke $ none can picke it, but hee that knowes the turning of it. God onely fits the perfwafions to the turnings: mens perfwafions are as one that will unlocke a locke with a wrong key. Godontly cavperfaade tijphethtodmllwtheteutstf shem^ Minifters cannot doe it. Efay 57.1?. /, fiith God, create the fmt of the lips 5 that is, I make them to bring comfort. 1 create the fruit tf the lips forpeace hytny power. That this is fo you may fee by divers reafbns 1 .

Firft, that it is fo.fee it by this $ we fpeaking to the quic&eft, often times they beleeve not, but then others doe: the fime fometimes beleeve, fometimea not. If man were the fole caufe, the word would have the fame eifeft at alltimes.

Secondly, this is life, and God oftely gives life: itisasthebreathin&of lifeintoa clod of earth. It requires an almighty power to workc

this

ofSpirituallDeatb and Life.

*$7

this in thofe that beleeve. Ephef. i. 19, 2 o. The fame power that rat fed up Chriftjrom the deadjraifed H$up:\t is an almighty action to give 1 his lite.

Thirdly, it it were not proper to Chrift and his voice to tranflate men from death ro ftfib, he (houldlofehischiefeft foveraignty : heq*ick$ns\ i°hnf.« whom he will: he hath companion on whom heewll\ Rom ^ ly have companion If men toi?ld tranflate men • from death to life, then it would not be proper | to God to doe ir.

Lafrly, as nothing elfecan doit.fb the vo^ee of the Sonne of God is able for to doe it. At the firft creation all was made by the voice of God ^ he faith, let there lelight\ and therewas liglt: let him fay to any man, to'Iow me,and he doth it. Mat, 9.9. he faith to the Publican at the receipt of Cuftome Follow vte, and he left ali andtofeup and followed him. Chri ft fpeakjngtohtseareand heart^made him to follow him: hisfpeech was\ rikethefpeechofE/^xtoE/^, hefollwedhim, \} King.*?. 19 and could not chufe hut doe ir j Chrilt fpeakii % i0 * we canuot bur follow him.

But what is this voice of the Sonne of God §*ifl. that trarfliteth m m from death to life ?

I anlwrr, iris nothing elfe but an inward \Anfa*t* workeofthe S{ irit, by which hee perfwades men effe&uaily to turn from Jar' neffe ro light, and from r he power of S>«than to God. It jrmft he nndc rflood of the effectual! working of the Spirit, becaufe who ever doth heare, it lives : this voice rene werh and ir hanjreth meff,tf ai Qx-, ting them from death to life. Now this effe&u- _. K 2 _ M

Gcn.M,

Iohnx*i.

Markci&ijr. 16.

AnEkgoWt and lively Dtjcription

all fpeaking confifts in two things. IHrft, in propounding the objeft, the truth to the heart. Secondly, in the perfwafion of the truth.

Firft, the Golpell mull bee laid open to the hearts,dl things neceflary tofalvation muft bee manifefted to ic:then there muft be light in the heart to apprehend thofe reafons which arc propounded. The Scripture propounds things by authority: and when as things are thus expounded, the holy Ohoftdoth kindle light, to apprehend them, which another doth not.Mark how Mofes beginning his booke, faith, that in the beginningit was thus 9 and thus God did ^ hee doth not perfwade them by arguments to beleeve it : fb/tfifobeginnes his Gofpell without perfwafi-ons 9 Inthebeginningwas thewtd^&c. fothe A-poftles commiffion was^Goeandpreachthat Chrift is come ^ he that bekevesJhallbee faved$ he that bekeves not, fliallbe damned: The wordof itfelfe is fufficient authority : when the Gofpell it ftlfe is thus propounded, then the holy Ghoft kindles light in men. And when as the Gofpel is propounded, and light kindled, then this life is wrought. Now there are three degrees of working this life by the Spirit.

Firft, there is a ftirring up of raen to attend to the voice of Chrift: many there are that heare, yet attend not. A3. 16.14. The holy Gh9ft opened the heart ofLjdia, to attend unto Pauls preaching. We fow on fallow ground till the Spirit opens the heart to attend to the things that are fpoken.

The

o/Spirituall Death and Lip.

The fecond work of the Spirit is co convince

I and perfwade efFe&ually and fully, lohn 1 6. 8. The Spiritfiall ccnvincethe world of fwne : that is> | it fliall convince and perfwade thorowly : none j can doe this but the Spirit. It doth alio farther ! perfwade men, that it is good for them to bee j convinced, and this is when the knowledge is | full} when as all the corners of the heart art | anfwered, and the minde refolved to praftife : I Hypocrites and ciyill men are perfwaded, yet j not folly $ therefore they never pra&ife $ if one objedion of the heart be unanfwered, ye never cometopra&ifo

Thejaft worke of the Spirit is to keepe this voice on the heart, that itvanifh not. lamest. 2 1. The ingrafted word is that which is made able to Javejour jetties, and none elfe. Men may attend fora*lafh,butthe Spirit muft ingraft the Word into the heart ^ which as a fprigge ingrafted, growesbigeerand bigger, and hath fruit from the lap: other men having truths not fattened on f hem, they grow weaker and weaker.

Tounderftand fully wbat this voyce of the Sonne of God is • y e muft know that there is a double voyce. Firft, an outward voyce of the word which all heare. Secondly, an inward voyce of the Spirit. This Icolleft out of Efay 6. p. Gae to that people ami tell them, hearejeew-deed^lut not underfiand^ feejeeindeed\ but not per-cefte^ that is, they (hall have an outward hearings outward knowledge^but not an inward. There is a common knowledge which all thofe

K 3 have.

AnUlegcnt and lively Dejcription,

have, who live in the Church: and there is a knowledge that is onely proper to the Saints, <vhich fives them. The differences twixt thefe rvvo knowledges, that of hypocrites, and of them in the fixth of Hebrews ^ twixt common knowledge, and effe&uall knowledge that is wrought in the hearts of the ele&,are thefe.

Firft, common knowledge is confuted and general! $ this is diftinft, inward and particular: t hat is, the voyce of the Son rf God, fpeaking m the Miniftery to all, may breed a knowledge oftruthsinmen^ yet they, apply them not to their hearts, and the turnings of them 5 Heb. 4. 11. The Word iijliarper than a two edged [word, decerning the thoughts and intentions of the heart pier-cingeven to the dividing asunder thefoule an^fpirit, andofjoynts and marrow : that is, that Word of God that is lively indeed^that voice of God that iseffe#uail co falvation, itisfharp?, itftrikes not in penerall, but enters the inward parrs. A ftaffe cannot enter the flefh, it may bruifeit, but the voyce of Chrift enters like a two edged fwordjdilcerning cwixt morrall ver r ues,and (u~ pernaturall things wrought by the Spirit ^ it di-ftinguiflieth exa&ly twixt the re&kude and obliquity of mens hearts r this is proper onely to rhe faving knowledge of the Word. As no-I thing is hidfrow God, but it is naked to his fight $ fo it is to his word ; See if the world be difUnft to vou, elfe yon know nothing. A man never knowes any thing, til? he knowes the ek ments, parts and grounds of it 5 the voice of the Sonne

©f

oftyirituall Death and Life.

141

IoM-m.

Gal. Jt 2 4 .

of God onely makes you know things thus par* ticularly. So in other things yec know not till I yoa know particulars Ariftotle faith, a man is not aPhyfitian, that knowes things in general], in the grofle, buc he that knowes them in particular. This is noc to be a PhyGtiao, to know that fuch dry meats are good for a moift fto-macke, unleffe he alfo know dry meatesand the lymptomesof a moift ftomacke: lb it isin the knowledge of the Word. To know what rege-neration is, is not enough, except ye know the parrs, the kindes and iignes of itTo know thar none are tranjlated from death to life, thai love not the brethren, h not enough, except ye know chc ' brethren and love them. To know, thar b that is in c hrift hath crucified theflejh, with tht ajfeSions andlffts thaeof, is nothing, except ye kuow that ye your felves have crucified ic. This particular knowledge is that which makes manifeft to a 1 man the fecrets of his owne heart, 1 tar. 14. 25. ! that is, the voice of the Son of God dilcerneth thefecretsof the heart, to know things particularly that are in it. The fieepe difiinguijh the \ [oh.xo. voice of the shepherd^ from the voice of a jtrdnger: when men come toheare, they heare the voice and diftinguifh not the found, becaule they want this particular kaowledge.

Secondly, this hearing of the voice of the Sonneof God.works a quick ftnfe in the hearts of thole that heare it, which the outward voice doth not: and this followes the former. Let knowledge be particular^ workes quick fenfe.

K 4 Heb.

*4*

Gzny

AnElegam and lively Dejcription,

Heb.4. ii. the word is called lively in operation: lowiifeconfiltsin quicknefle,and morion^ the che voice of Chrift (peaking effe&ually breeds quicknefle. Solainiividua agnnt &fentiynt> A krrfe in generall curs nothing, the parcicular knife curs. To know in generall you are finners, *iave corrupt natures, offend in many things, workes nothing $ it is the reflexion on your particular finnes that workes, this makes men tremble. A8.2.36. ij.Ptterhavingtoldthelcwes that they had crucified Chrift, that prided thmat the heart. As it is of finnes, (b is ic of comforts 5 particular comforts onely worke. If one cm fay,I am thus and thus, then comfort follows: fo parricular threatniags make men fenfible. When God fatd toAiam, Haft thou not eiten of the tree whereof I faidthonflmldejl not eat $ thismade him feare. The vorddoth breed a quick fenfe : they who have not this true voice (banding to them, (Efaj6.y.) In hiarlngthey doe not heare, and feeing they doe not fee 5 thzir harts arefatjheir tares heavie, a?dtke : r ejesfljut. Rom. 21.8. Goihtth gi-venthem thefpirit offlnmber $ that is, when as men heare his voice in a comm in minner, they are as a mm iii a (lumber: it ftirres them not: their hearts are fat 5 that is, they are fenfelefle : for fat is without fenfe. The property of them that heare in an ineffeftuall rainner is this^they have, afpirit of dumber, they are as one hearing a rale, when as his minde is otherwhere. If the things propounded were natural!, they would heare them well enougfybut they are (pirituill,

there-

of Spirituall Death and Life

M*

therefore they are dull of hearing.

Thirdly, which followed! the fecond $ thofe | that hear the voice of the Son of God, have ex- i perime^tall knowledge, the other is but fpecu • lative. 1 Cor.2.6.9.We preach mfedome to thofe that j areperfe& xfuchwifedome^ as ye hath notfeene^ eare \ hath not heard, neither hath it entredinto the heart of man-, but Godrevealeth it to us by his Spirit: that is, 1 thechietcftin knowledge have notfeenewith their eyes, or heard *vith their eares 5 but thofe that heare the voice of the Sonne of God, have an experimental knowledge which others have not. This experimeotall and faving knowledge hath tria*I. 1 lohn 2.13 1 write unto)oufathers be-caufeyou have kgowue him that was from the begin-tf^expoundthisby the 33. ofEz'kiel ^.wfan this commeth topaffe , thetfhattyee know that * Fro-\phethathbeem amongst you : that is, when I fball doe this, they (hall know experimentally, that there was a Prophet among them. 1 Ioh.^y.We know that manofOod^ that 3s,wcknow it experimentally ^ they can fay of this, as it is faid in 1 loh 1.1 JXha t which we have heard that which we have few with mr eyes J hat which we have looked upon and our hands have kindled of the words of life^ declare we untoyou. David takes it as peculiar to himfelfe, PfaL 9.10. They that know thy name nilltrufl in thee, for thou Lord haft not ferfakpn them that feeketht: that is, they that experimentally know thee will truftinthee: for thou never faileft them that truft in rhee: they know it by experience. iP^.2.3. Defirethefinceremilkgoftfaword; that

yon

Jn Elegant and li<vely Oefcription % \

oh may grow thereby: if ye hove tatted thattheLord is gracious. Wee finde in the Saints a longing after God: they defire him, which others doe not: thus did David: Moreover, they h^ve af-furance of falvation, which others have norland this aflarance comes fi ora fenfe: optima dtmon-pratio eji afenftbus^ thebeft demonftration is from fence ^ as he that feeles the fire hot knows it beft Rafting breeds longing 3 aflurance from experience breeds certainty.

Fourthly, effeftuall knowledge that is bred by the voice of the Sonne of God, makes men approve and juftifie the wayes of God, makes them to relifh them: this followes the other $ when men have trkd them they approve them. lohnG^. The Spiritqmckens jheftefhprofiteth nothing ^ the words then that ifpeake, they arefpirit and life* Chrift having fpoken, that his body was meat indeed, many were offended at it 1 thtn he faid, The SpHt doth quicfyn, that is, yee accept not my words, becaufeye have not theSpirir, ye have bat flefhj that is, a common knowledge ^ my words are fpiricuall,and you arecarnall, therefore they doe rot relifh you. Thefe words are otherwife interpreted byfome: that is, thefe materials profit nothing without the Spirit; but the other is undoubtedly the meaning, for fo it is through the Scripture: the Spirit pro-fits, that is, faving knowledge wrought by the Spirit: men not having it, doe nor approve it. It cannot bee otherwife 5 where the voice of Chrift doth founa effeftually, there they juftifie

of Spirituall Death and Life

45

fie this.' Wifidome is ]uflified of her children^ Luke j 7.35. Item. 10. 15. Bow beautifull are the feet of\ themthat preach the Cofpel-ofpace? that is^they fee J much beauty in the wayes of God^that they are j beautifoll to them, they are vile to others.The Scripture often toucheth this, that when as there is but a common knowledge, men relifh not the word, Rom. 8. they u&t not the word .• the fpirituall part of the word crofling them, is birter to them. 2 Cor.2.1 5* thewordis compared to a [met favour $ to many it is not fo> to fome it is thejavour of death todeath : ic is a favour diffufed [ through the houfe, many there are who abhor I ic, and being guilty of death, it leads them to

* death: In others it is the favour of life^ that is, jtheyfmellafweetneffe in it., itbringsthem to •life 5 to heaven 5 the word being powerfully

• taught.there comes a favour: fome fmell fweer-nefleinir, others doe not fo. Lvfyi..^. When Chrififhallcome* the hearts of manjfJoall he opened to approve vr difapprove him •* therefore it isfaid to bee fetfor the fallandrifing ofmanj:So when h e came, fomefaidhe was a good man, o'hersthat he was a devil: fome laid that the Apqftks were good, fome that they were bad. See how ye approve the word in its felfe^andasit is exprefled in mens lives.

Fiftly, ifitbeearight knowledge, it breeds holy affeftions 5 the other doth not: this fol-lowes the other. If men jeftifie the Word 5 then they affeft it. Its a general! rule, that all full, perfwafions draw on affefiions: letitbebuta perfwafin in habit, it ftirres as the habit k

1 Thej

Tohn7-ir.

1 Cor.4. and * Cor*.

M Elegant and lively Dejcription>

Maith.13. ObuB.

i Thef 1.6. My word was to punot in word but in

power t lecaufe it did work? in you )oy in t lie holy Ghoft. Ier. 23.2^.Godcomparingche wordortrue and falfe Prophets together, faith thus, My word is as fin and as the hamper that breafyth hifloae: it is i he powerful! word, it it (tirres y our affe&i-on?. Luke the laft Chr'fi fpe< kingto ifoDifciples that went with bin to Emn.am ', tuir harts turned withinthem: they were full ot holy athdtions. Confider if ye have thefe h<oly affe&ions. Holy affe&ions in the Scripture are afcribed to this knowledge,every where, where menheare, or know aright: Pfal. 112.1. Bleffedis the man that feareth the Lord, that delighttth greatly in his Com niandemcnts* Pfal, 1.2. BleJJed are they that delight in the Law oftbe Lord: See whether there be hoy

affections wrought in you by the word, Felix J did tremble at the Word: fo the fecond ground received the wordmth)oj,but not wi'hholy joy. But how (hall we diftinguifh them ) I anfwer, that if your joy be holy joy,affl*&i-ons wil not put it out:if your py be carnal joy, perfecution puts it out: but joy in the holy Ghoft is not extinguifhed bv r he contrary.

Sixtly .that knowledge which is lively brings forth action 5 ic is powerfullinmensaftions, it is aftive and mighty in operation, Heb.\* It I workes in mens hearts, and lives mightily, to J overcome all contraries. Efay6. 10. Mafythe i heart of this people fat > make thir cares keavie % and \fhut their eyes, left they fee with their eyes, and heart \ frith their eares^and underfiand with their hearts,and J convert y

ofSpirituallLife and Death.

convert jindbekeded : chat is,Let them have facq a common knowledge as civillmen and hypocrites have, and nomore^ left feeingarighr,they underftand with their hearts and bee eonver* ted, and they be healed. Seeing with their eies, is meant feeing wrth this knowledge, which if they fee with, their hearrs will be wrought on: their hearts being wrought on, they are con-verted,andthen they are healed. This follows on the other. Let the affe&ions be ftirred, and aftions will forthwith follow, becaufe they are the immediate principles of aftion •, what one afFe&s he doth $ thefe are tyed all on one firing: flafhy affedtions^flafhy a&ions.Iohn &4$Xhrift fpeakes thus of this knowledge % They fhaUall be. Unght of God ^ every man therefore that hath heard andlearnedof the Father > commethtome: that is, every one that heareth this true voice of the Sonne of God, comes to me, that is,they breed a&ions whereby they come to me. See if jour knowledge be operative. lam. 1.2 a.the Apoftle diftinguifhing of hearer9,faith thus, Bet not hea-rcrsoncly> but doers too * if ye finde not this operative working change, Chrift hath not fpoken to you.

But even the Saints have many defe&s in their aftions, therefore aftions follow not hearing and knowledge.

To this I anfwer, that as their aftions are weake and faint, fo their knowledge is weake. Heb. 12.5 .They often forget, and mnft be put in mind. 2 Pet* 1.13. They mufl be ftirred up by putting them

in

*47

oij$a.

%/ttrfwer.

Vfih

An Elegant and lively Dcfcription.

in remembrance of thofe thingrtvhfch tlxy ka ve forgotten. Secondly, thi*fc*ttie isirom fume doubt, from (omt j fhaku g within: when as you fee a defeft in d&ions, or ati eftians, it is becaufe you want thi> convincing knowledge. The way to ftirre up affe&ion and a&ion, is the Word, which increafeth this operative knowledge.

If then it be (b, that the voice of th Sonne of God is theonely meanes to tranflite men from death to life, let us examine our felves whether we have heard the voice of *he Sonne of God,or no ? If we have not, then ler us know our cafes, and be humbled: they that have not heard itaredeid. Confider, it is ycurdiftinft knowledge, not a knowledge in grofle or gene-rail, that inlivens you. Know yee the. paflages and working o^ regeneration and repentance ? finde yee the Word as fire, and as ahamme/? the Word is (itch in its owne nature,and will be fcu^d (oof them that receive itarighr. Have yean experimental! knowledge?approve ye Gods image, his wiycs in the Word,or in the lives of rheSiints ?doe ye juftifie wifedome ? are your hearts opened ar the hearing of the Word? doe ye like i ? Ar Chrifts comming many hearts were opener* bee aufe then his word came, and it opened many mens harts, fhewed them what they were. Hew doe ye affeft the Word, and Image of God in the lives of the Saints ? how doe ye rePfh holy affe&ions in them ? blefled-ntffe goeth alwayes with them. Affe&ions ire alwa-) es a figne of this life: have yee received

the

ofSpiritudlLife and Death,

♦*

the Word vvich them? have yee fbrrowedfor your finnes ? doe you delight In God? This will beget holy affections which will laft^ afflictions will not put them out; holy joy is not damped with ■affii&ionsj ca'rnall joy is. What are your lives and anions ? If ye feeing others'holy, can not doe as they doe 5 this voice hath not fpoken to you. All who heare Chrifts voice will come and be doing, lames i. 2*. If doing bee joyned with hearing, if ye are deters as Wei! as hearers, this voice hath fpoken to you- if your practice be not joyned, ye aredeceived. If ye fiiide upon examination that yee have riot heard this voice of the Sonne of God, remember that Chtifksjheepe heare hk veke * yee may therefore ftarc ye be loft fheepe if ye heare it not.He that hath an eare heares the Gofpel j> If it hehildenji is bid Jen id MbfelUtphrifl^whzit\AznUvtinig-n&rana, Wihe&n not^ God regards it Hhi fo much: ■f$at is not the time of tryall. So where they hive the Wotd as wheat covered with chaffly t try&h noirV Mft'WiftffAe Word htomhmlh

founds in the Wordy fee howyeare affeited : t then ye heare not, ye are dead. Cant.}. ChHft* comming is comp&etf tba fyrfogtf$t y v?kb}eii\ the flower's appeafeoin the eatth, : arid the 7 MRfe begin to fing, and the trees ptit out their greeiife fruit: that is, when Chrift: makes tvnfdk know'n^itis Spring rime..: do you fpring when thfe Word comes, when the mefftges of fafra-

lion are made knoWfre uhto you ? If &ot 5 yee

are

149

Iohmo.j ,4. aCor.4-3.4.

An Elegant and lively Defcription.

dead.Our erd in fpcaking this,is not to trouble you, but to bring you to (alvation. I wiH there* fore (hew you what kecpes men off from hearing Chrifts voice, that knowing the impediments, ye may remove them. Now the impediments are (even.

Thefirft is felfe-wifedeme} this is a great impediment from hearing the voice of the Son of God:felf-conceitedne(Te hinders men much, becaufe it breeds a defpifing of the wayes of God. 1 Cor. 2.14. ThenatnraUmanrecervethnot the things of the Spirit of God, for they arefodifhueffe with him ; therefore^ Cor. 3.18 Jfanj manfeeme to be wife in the world, let him become afook that bee way be wife : that is, let him lay afide that wift-dome which begetteth pride in his heart. Mi-chals di(pofition is in every one of us more on iefle jft* defpifedDavid: (b men chalke out a way \ to themfelves, in whkhthey will goe.they will feeke their pwne wayes. and will not be fubjeft to the Law of God. jtanr.8.7. theearnallnrindeis enmity with God y for it is not fnbkQ to the Law of God, nejther indeed can it be* 2 Cor. 10. 5. the Apoftle (peaking of imaginations, Jfaith, that men with them build up themfehes agafoft God, and will not alter their courfes. The greateft oppofi-tion is not in mens mindes: take a man that hath a true opinion, it is eafie to remove his 4ufts- butialfe judgements areasbulwarkesa-gainft Gods wifedome. Men will doe thus and thus, becaufe they thinke their fiate good. The Scribes andPharifeescomenottoChrift 9 Luk§ 15.1.

but

I I 1 , 111 M l I -^

of Spiritual! Death and Life.

but Publicans and finners cajnne: fo it is with men now, doe wee lay open their finnes unto the m,yet they will not be perfwaded: men will be righteous of themfelves 3 and will not be perfwaded that Chrift muft hemadeuntothemrigh-teoujnejfe, and redemption, and'wfedome. Thiso pinion of our felves is a great impediment, this contemnes the way of God, and fafhions out our owne wayes $ this contenting of our felves withour prefent eftate, makes us to errerthere-j fore Pf 119.21 .Curfcdarc theproud that are alwaies erri*gfromth)lav(>:St\£cor\ce\i m^kes men erre. The fecond impediment is cuftomc: men have beene ufed to (uch wayes, and will not al terthem. 70Ap4.iQ.the woman of Samaria was much held off with this argument.Chrift com-ming to teach her the dodfrine of falvation^f thou greater , laid fhe, than our father lacob^ that gave us this Well? This opinion that our fathers have gone this way, and itistranfonittedtous, hinders men murh^ men cannot indurenew-nefle. Lot is taxed for tfc is bv the SodomitztGen. I p, 9. This fellm came in to fyouwe here> and will \ htnmha\udge? So AS* 17. Pav/preaching at Athens, the Athenians asked. What ntw doctrine istlh that tkm preacheft ? Men being accufto med to away \ v winnes their opinion : no' n having once judged, are loath to judge again ^: cuftome winnes their affe&ion. Change m troublefomermen having gone long in a courfe, they will ftil plod on in the fame traft.Cu%>me ofour fathers,or country 9 or place where we are, -,.L _ our

'S*

'5*

An Elegant and lively Defcription

ourowne cuftome makes us loath to forfake ic.

Thirdly, fimilitude isa great hindrance. g-xod.j.iz. Pharaohs heart was hardened, becaufethe Magicians did the fame miracles that Mofes and Aaron did^ So fimilitade hinders men from im-bracing the wayes of Chrift,and God, Men feeing Papifts auftericy like our mortificationjtheir faffering like true martyrdome, they are per-fwaded of their wayes, as we arc of ours $ fb for civility, when as men fee itfb like religion,, as a fparke is like the fire, they imbrace it: All deceit is from fimilitude;, falfe wares having the fame dye that true have, deceive the buyers: fo falling ftarres are like other ftarres. When we fee other men that profefle religion to bee falfe hearted, wee thinke all are fo: wherefore Phil. 1.10. the Apoftle prayes, that they might a-bound i% all knowledge, and judgement 3 to difcerne of things that differ: This proximity makes us deceived.

Founhly,falfe experiments hinder usmucb^ feme experiments of the workes of God, that fhoulddraw us nearer to him, if we make falfe ufeofthem, feparatetis farther from him 5 As if God afflift and reftore againe, or keepc us from affliction, our hearts are hardened. Exed. 8.15. When as the Frogges were removed, Pharaoh his hart was hardned: reft made him harden his heart: fo many times it makes men fleight the word, afflictions which God layes on them. We may fee this in Souldiers and Mariners-none more ready t<5 contemne dangers than

they,

of Spiritual! Life and D talk.

they, becaufe they have often e(taped;,rfey de-> lude the workes of God chat fhonld draw them to fal vation. Roots will mak e the weeds grow againe, not being taken heed of. The longfuf-firing of <^od fhoM draw m in repentance^ but it doth noti?>; 2 Vet.%. 3. Inth IdfltimefiiaUcome mockers^waikfng after their cvne lufts&vA faying, Whmis the prowtfe of his comming ? for all things continue as thy iveh front thehginning of thereat tion: t that is; meriihail^ele nothing;, a^ prehend nothing that God doth 5 judgements beingbeleeved, they fecond the Word 5 being eluded, they hinder us and it.

Thefift impediment is ignorance-meh'know not the wayesofGcd, therefore they doe hot imbraee them John 4.10. If thou hadfi htpome the gift of God, and who it is that fpeahgth to thee,-thouwuldeft have asked of him. There is enough in religion to make men tove*ic, if they knew 11: there is vertue in it, there is beauty and pro- | fir in it. Efiy 5 7. There is a peace hit 5 allthewief of it are wayes of pleafantnejfe: there is honour m it} old ageis honourable with nghfeoufneffb. But mens hearts arc full of darkneflTe^ they fee not, neither doe they understand it, 2 ?et>i. 12. They fpeah§ mil of the things ther kpoto not : It is true,they know the things, wV^wifWthey know them not experimentally and really, and that deceives them* 1 Cot. 8«2. Jftnymanthinhe hee knoxeethany things he kpoweth notUngyet as he ought to %w.One may know all things,and yet k now nothing as heXhould:Ignorance deceives many,

La it

H*

Kom»i.4.f

f <

Pro.$.i7-Pre.16.3l

'54

AnRlegmtt and lively Dejcription,

Nan.13.y5.

1 Cor-1. xi.

* Cor.4.5.4.

it make them to meafure religion by a falfe rule,and common opinion. AS. 24.14. it is called bereft-, whenyee judge of it by externall (ljewes,allbafenefle is outwardly in religion, it is as like a coftly thing covered with ftraw$ Chriftwashid under a Carpenters fonne; preaching under the name offooliffwejje: fo our Ignorance in attributing; things to falfe caafes, kcepes us off. If the Gofpelbeehid>itis hidden U tlwfe tbatperiffi ; thepe is a double ignorance,ori-vative, and poficive- that is it by which the God of this world blindes men, breeding a falfe nerfwa-fion of good,and a good perfwifian of evill.

The fixe impediment is Inconfideracion: men doe not confider the things they might know: if men would deduce one thing from another, anddoe tharthey kn >w,they might be brought to God. Deut,29 2.\. Tee have fetnt, faith Moyfes, all that the Lord did beforeynsreyts, in the land of Egypt, upon Pharaoh and his fervants: ye havefeenethofe great fignes and miracles which hee did^ yet the Lord hath mt given joh an heart to perceive, and eyes to fee, andeares to hire miill this day : that is, yee have n >t proSced, b*caufe yee have not confidered. We thinke/if that we had lived then,we hadbeleeved,vet we fee how few of them did beleeye: weebeleevethe Scriptures, yee what inconfequence is there in mens lives becaufe we doe not confider things. Contention helpes to, perfect mens a&bns ^ ic is as a circular lin^; one om helpe3 rh other. Iftve looke backe and examine our anions, it ^^^^^ helpes,

ofSpirituaWDeatb and Life,

«5 5

fu lpes^ want fir hinders. What is repentance but confide,i<ion ? ler. 8. 6. No man repented\ him ofhu mckedneffe, joying^ What have I done? want ok thi* keep, s men from fa'vation. 2 chro. 6.37. Ijtheyhethinkg tfonfelves in the land whit her thejd e carried attay an^turne and raj unto wee in their caftwi>ie, faying, We have finned weebav? dene amijffe* and dealt n> ckedly . then 1 willhea e> So ler. 8. 6. Godha\nedvphahe> a* y would [ay^What have I done .<? men goe on and connder nor. hA fea 4.11. W horedom andnewwixe fiealeaway their hearts\ that is, it makes them not toomlidcr. Mtrks 6. 52. Tbey considered not the loaves> there-f re their hearts were hardened: they were fearfull in the lhip 3 becaufe they confidered not the mira le of the loaves.

The feventhimpediment, isacertaine flifF-nefle and obfirmation of minde,whereby a man! is fettled to continue in fuch a courfe that is pleafanttohim, andallthatcroffehim in it are en^miesco him. Rons. 8. thefleJbisnot(ub)e3to t&eStirit, it croflc th it: one reckon* nor a man his enemy,unleflehecrofle him. It muft be (03 every creature as long as it hath a being, oppo-feth that which is contrary to it: io every man that delights himfelfc in fnch or fuch a luft, will notbecircumciftd, cleanfed and waited from ir, he mil not have Chrifl reigneover him : hee will 3 have his elbow roome. Thofe men that are not nranflated from death to life, they count the wayes of God either vanitv or folly 5 acd wil not fubmit unto them,nor yet heare Chrifts voice, 1

M< \

M Elegant Mi lively Defcription

The mcancs how to heare profitably.

Mauh.if.

Now the meanes, the helpes, and wayes to break through the impediments.and to receive the Word with profit.are thefe.

Firft ,to hear profitably,that the voice of the Sonne of God be not a common voice, but peculiar, rake that rule which is ftt downe, Luty 8.i8.taly heed hmjehear.Chxift gave that admonition to his hearers, and I give it to you: look to your felve9,take heed how ye come to heare the Word 5 doe it diligently: thereafbn of chis is added in the fame verfe ^ foruntohim thaihath /ball be given, and from him that hath not, JhaHbeta--k§n away even tkatwhivh hefeemediohave. That is, if ye heare, and get a little knowledge, ye fhall have more: he that yeeldeth (bme fruits, fhall bring forth more: hee that doth feme things, (hall doe more, God will blefle you. But from hmthat hathnot> {haltbe tah$ntven thatwhichhec fetmedtohave: that is, your hearts (hall be hnr-dened,and that common knowledge which you have (hal be taken a way. lohn 15.2. Every branch that heareth not fruit God cuts downe. Godlookes into a congregation to fee who doth makecon-fcience of hearing 5 thofe that doe, hepurgeth^bvx thofe that profit not,heecurfeth: he takes not away their lives, but their graces, makes them wither in the inward man, and fo he comes to death. L*k§ i$>. He that had ten Talents, he that had moft, bad more given him: To pra&ice a little is the way to get more, the talent is ta-kin from him, who did not ufe it, and given to him that had tnofi talents. 1 here are two rewards

for

of Spirituall Death and Life.

57

for him that nfeth the talent well. Firft 3 he (hall have more Secondly, Y ejhallbe ruler overt erne cities fit (hall have comfort here and hereafter: he lhal have more comfort & grace.See how he dealt with Hathamel^iikn 1.50. Becaufe heconfef fedCkrift tote the Sontoeof God > andbeleevtd i becauf9 Chrifi (aw him under the Fig-tree, which was but a fmall thing ^ Chrifi tehhim that he[hallfee greater things than tkfe. loin 7. 17. If any wanmll doe his willllefhalknow of the dvSrine whether it be of God: that is, it yee praftile according to your knowledge, you (hall know more, it (hall bee confirmed toy ou. Let men know and not pra&ife, then Rom. 1. »i. 2 2. Becaufe when they kpew God, they glorified him not as God, neither are thankfully thereforeGod gives them up to vncleannejfe, thorotP the lufls of their mne heart s^ to difhonour their ov&ne bodies between* them fives, andtoworfhifiiwls^ as he dealt with the Gentiles. So in the 2 Thejf.i. 9. Becaufetheyme'wed not thelove of the truth-^ becaufe they heard much, and did not imbrace it, Godgavethemup Ufirong delufions tobeleeve lyes, See it by experience ; when as men play with their knowledge, God gives them up ro here-fies. The Spirit ofGodmUnot firivelong with them. God hath commanded us> not to caft pearles before fmne$ and will he himfelfe doe it ? Confider what ye doe in every doftrine of falvation that is preached to you $ ye either relifh it, or nor 3 ye obey it, or difobey it ; ye tafte it,or diftelifh it: If yee taftcit not, it is a favour of deathunto deaths that is, it brings death, and Je ads to hell:

L 4 Ifl

Gen.6.3

Match-7.

*.

* Cor.a.i^

■ .■ ■ . i ii ■ ( -**•— - w . ■ -* i — — - • ' • "- j __ /

If ye favour it ai ight jc brings to heaven.There is no true do&rine, but the not obeying of it bringeth fomething to yojr damnation. When the favour of Chrifts knowledge is made mani feft 3 not receiving if, yeerejefr *t 5 and it brings I a curfe. Heb. 6. 7.8. Tk earth which drinh^th iff the \raine which commeth op upon it, and brings forth \herbes meet for him bjwhomH is dre£ed^ receivetha \bkpngofG0i ^ but that whihbringth for ht cmes and briers is re)e3ed> andu mgh unto cur. ing> whofe endh to bt burned: that is, the w ord is as raine, it makes herbes and weeds to grow: if herbe* grow ,God doth profper it more $ it it fails upon rockes, it withers more and more • God doth curfe it. It is not in che knowledge of divinity asinocher fciences: in themyemaynegleft a yeare or two, and get it againe $ but it is not fo in th's 1 yce will not be able to returne againe, ye are neare a curfe, ye cannot redeeme it* See what foUowes in the negleftingof the Word. In the 2 Chron. 36.15.1 6 God feat hismejfengers % rifing up earlf &c becaufehe hadcontpajsiim on his pwk, and on his dwelling place. But they mcckgd themeffengers of God) and defofd lis Wor&> and mifujed his ? epbet( 9 untill the math of the Lord rojeup againd his people, till t here rras neremedie. Grace may ftand with infirmities before they are rrvcaled, but being revealed the light difc cernerh them. If men refufe God indexes it rot. ABs 1790. The times of that ignorance God r*gardednot , but now take b?ed, the Go pel being revealed , God will beare no longer. before iohn

of'SpirituallLife and Death.

Baptift came,/^ Axe was not laid to the rort of the tree . but as foone as he came, itwas$ becaufe then the GofpeH was made knowne $ he revealed the truth. When the troth is once revealed, ifmen doe not then receive it, Godindmresit not. Heb.% 13. ¥0 day ifyewillhean my wice harden notyonr hearts. God will not ftay longer than this day. There is a day, (when it is wee cannot prefcribe)after which God will not offer grace: but commonly wee fee that men being; of the age of difcretion, and having the way (hewed, ihheynegle&kthen, thev commonly perifb. God hath afecret time. The lewes had their day 5 but becaufe they accounted themselves unroot thieef evcrlaping lift, Paul did turnefrom them to the Gentiles, A&> 15.46. Saul had bis day,he had ^common gifts and profited not, therefore God forfookehim. So Ifraelhzd their day, but whe>-they negle&ed it, God bids Jeremiah not to fray for them. C onfider what you have heard of the Sacrament, that ye may not ablent your felves from it, in the places wherein you are, with out waighty affaires, which will excule you bef >re God: Co for the Sabbath ^you know v fhoukl bee kept, becaufe it is holy 5 and if it bee holy 9 1 would ask you this queftion, whether it bee holy in whole, or in part ? If all of it be holy, it is not arbitrary, itmuftbefeqae-fhed from common u(es. The vefleJs of the San&uary are (aid to be holy^becauft they were not ufed but about holy things:(b the Temple is frjly, becaufe it is a place fet apart fdr Go* ftr-

vice ••

*5S»

Ephcf.f-i*.

Exod.*o-

i Cor 5,20.

AnRlegant and lively Defcription,

vice:fo time bholy,when it is beftowed on holy things, holy thoughts, holy duties $ confider that it is holy, and that every part thereof is holy $ and then deny if you can that it is not to be fanftij£ed. S ome men fpend their time which they (houjd redeeme, in idleneffe and gaming, moft in drunkenneffe anddiforder, and not as theyfhould. Ye have heard of mortification 5 yee have heard the dodrine of changing from death to life: apply them, and take heed how vouheare^ yee that heard it negligently (hall grow worft and worfe.

The ftcond me$nes # to heare profitably y is that which is fet downs in the 1 Tkjf.i. 13. thatis 5 to nceivctk Worth not as thevpordojman^ but as the Word of God. This makes the Word of Chrift efFe&uall i to heare it as the Word of God: that is, confider whofe word it is. Con* fider the ground of \t y that U proceedsftom God who is prefent God is there^nd we fpeak in his ftead: Gedfpakg to the Israelites in Mount Sinai> and would have continued for any thing we know., p\ the people defirect that Mofesjheuld fpeakeuatothem. We befeech you in thefteadof Chrift, to bee reconciled unto God. This is of much moment* to heare it as Gods Word : mo-rall truthsmay build you up ; in morall venues, and may be provable to that purpofe^but they will not breed fpiritualllife: that the Word onely do h 5 being received as the Word of Go<i.Iohn6. 65, when as Chrtfb demanded of the twelve, whether they atfowoufdgpe away £ Men

made\

ofSpiritudI'DtatbmdLife.

ill

iThcf.Mj.

made this taper, Utt* i*Btherfhatlvpegoe?Tlm haft themrdt of eiernalt life. A man is not a living man, but by conjun&ion betwixt God and the foule: God is to the foule, as the foule b td<tbe Body, he puts lifehitoitj and is conjoywd tbit by his word when it is thus received .The word comming as from God, wee doe that which is commanded us, becaufe God will have us doe it: we doe itfimply and 15nee*e!y,fo that Cod accepts it. When we receive the Wordafctfcfe Word of God, with faith and frfl aflforance, then it breeds life withmus: and^when it begets life, then it comes from God, thenkcomes in power and in rbehofyGftoft; *rtdin$eat^b6-corae followers of Chrift, i Theff.x. 5 .When we receive the Word of God a* from God himfelf with full aflizrance, then it workes effe&Mly, then it begetteth life in us. Toiive, isuo have fenfe and motion,to be a&ing: the receiving of the word with foil affhrance, makes us a&ive $ the beleeving of it fets men on works, 2 Chron. 25.5.6. 10. When as Amaftahbckeved that God would not h m h him mhffehwftnt away the iff <ie-hies, then b^e fern them away, a»i not before. Caleb and Iofmh did beleeve, therefore they followed | Heb~i iTi" 7 . Godconflantiy. Abraham offered uphis fount ifaac, l * 19 kcavjehekleeved God, that hee could give him another fonne, or raife him out of afhes againe. Lee a man be perfwaded that fuch a thing will hurt him,or that fuch a thing will do him good, he doth the one.and leaves the other. Receive therefore the ward with full affuraface, coafi-

der

Num.14.j4.

An Elegant and lirclyDefcription.

der what isdelivered, if it be the Word or no 5 confidcr thai it which ye^ heare, isehher chc Wordornotthe Word, ic belong tomce, or nor. Men*ake rhingsoverly, and are not root-ed and grounded in faith, and that makes thtra heare uaprofirab y. See then ft your particular ad ions agree with ihe word, fo ye (hah be rooted infaith^rhts makes the word a word of Ifre.

The third rule and meanes to heare wirh profit is that which is &t dowr»e rfiht fourth grwftiy in the parable ot the feed, in the eight) otLu^g the 1 5. verfe, that is To receive theword with honefl and good k'trtt) havinghtzrdtheWo d y to fyepeityoad to brmg forth irnit mtk patience. Heare the word with honetthearts^thk is done when as a man is refolvedto pra&ife whatfoe-verGod will reveale $ when hee hath no reft r-vatiansor exceptions to himfelfe $ when bee is refolved to pratfife what hee heares with an humble heart; being humbled we will doe this, and not before.

The fourth ground was humbled 5 men will not hear this because they are proud:now pride isanevilldilpofitionin the creature, whereby it exalts its felfe above its naeafure : There is this fault in men, they will picke and chufe in the wayes of God. The laft ground willonely part with all for Chrift. a&j 9. When as Paul was humbled, he then cryed out \Lordj*hat wilt thou have me to doe i I will doe or (uffer my thing for thee, and hee was as good as his word. So aBsi. }2. the Iewes being humbled cryed

out,

of Spiritual I Death and Life

m i i ju f ujicgjM i

I6 3

our, Menandbrethren^ whatjhallwedoe <? wewill doe any thing tobefaved. So Afts 16. 30. The I j^fcr /vfag humbled y demanded afPay I what heflxould *doeUbe[aved: when as * man is thus difpqfed, God will teach him, pfal. 25.9. G&dteacheihthe hmbkhis myts: man himfelte will doe ib% if he fee one willing to learne, hee will teach him : Thefecretsof the Lord are revealed to thofe thatfeare | him^ to thofe thac fta id in awe of himandiiare doe nothing againft him: he reveales his peculiar truths in a peculiar manner to men, thofe things that are effe&uall to their falvatioa : (Bring therefore humble hearts, ready too-bey.

But you will fay 5 We doe obey and pra&ife , whatweheare.

Ianfwer, that ye may be deceived as they,in 'Anfip. thefift of Datf .They faid they would obey,but God faw that there was another heart in them than what they (aid: therefore God faid} o that therewerefuch an heart in them> that the} would Dew.?.* feareme^ and k§epe my comwandemwtsalwayes^ that it might go wellwith them and their children for etef. SoUhanan and the orherCaptairus, Je/\ 42.20. defiredhremiahtogoeto Ged^ to know his will, and] they would dot whatsoever hee (hould fay, whether it j were good or evil!. Bur leremiahtds them thto they \ did but dijjet/ible in their hearts: hee knew they would not doe it. Looke to this in the a&s and effe&s: what have you done when the Word crofleth you in your aymes, eftates, names* friends ? If you have difobeyedit, then Ezek.

Gcfl.37-ii.

An Elegant and lively Dejcription

4.4. theWordis made aftumblingblckg an I/our' iniquities are before your face, and the Lordmllan^ fwer jou according to the multitude of your idols. Godwill anfwerfuch men according to their comming^as they come with falfe hearts, they ("ball be dealt withal! accordingly. Come then with hearts relblved to pra&ife whatfbever is fpoken.anddefireGodto make it effe&ualLco falvation.

The fourth meanes to heare the Word, and the voice of Chrift profitably, is to lay up what yoayeare: let k abide and continue with you. This rule is prefcribed by Chrift htmfelfe. John. 15.7 .Jfyeabidemme,and my wordsabide inyou, yee [hall m % xphatye mil, and'it/hall be done unteyou : When ye attend to the Word>if ye are afFefred with icbut for the ttme,it is nothing ^ except it continue with youit will not profit you 5 you muft doe as Mary did, Jhee layed up all thefajrngs thatfheheard oj'Chrift,and[ponderedthemin her hart, Luty 2*51. The Difciplesoften queftioned of Chrift, which proves that,they pondered his words in their hearts; So the Nobles of Berea, they fearched the Scripture: fo lacob^he noted the faying oflofeph^andlaidit up.Ye doe not heare thus, if you do but lend your eares for the time, if ye work it not upon your aflfeftions, ye profit not. Thereafon why there is fo much preaching, and fo little profit, is for want of this. There are two kindes of ill hearers: the fir ft are fiich as heare as Swine, and trample all they heare under feet ^ the fecond, fuch as heare as Dogs

fnarling

of Spiritual I Life and Death-

AfLJ

fnarling at the do&rine: if ye offend in either j of thefe, ye heare amiffe. Of all thefourei grounds, that was wor ft which received not the j Word. When men heare the Word, there is more than anaturallforgetfulnefle in them,the Devilhelpesit, lames 1.2^2^.He that heaves the Word^andrecals it not* or pra&ifeth i t not ^ is Uh$ \ one that beholdeth hkfote in agUffe^fbr he beholdeth himfetfejndgoethawaji andftraight vpay forgetleth what manner of man he was: ye mult recall it before yee can pra&ife it, elfe yee will bee like to thofe that behold their face in a glafle : and wipe not away their fpots.

Be not therefore forger full hearers: and for this, firft recall and repeat what yee have heard when yee are gone: Secondly, praftife it afterwards $ there isableffingpromifed to mindfull hearers, there isacurfedenouncedagainft thofe that are forgetful), Iohni%. 15. Ifjeekpmthefe things, hippy areyeifyou doe them: but there is a j curfe for you if you doe not profit $ God will make you to heare, and will not give you his Spirit. Regard to priz^ the Word,if ye will not befjrgetfvll. Rom.L2$. thofe that did not like to retaine God in their knowledge, thofe thac ,did heare the Word,and nor regard ir, God gave them up to a reprobate jenje. to an in judicioufncfle, to doe thofe things that n ere not convenient , not being able to profit by ir. The ancient Fathers much prefled the repetition of Sermons 5. and oneof them ufeth this fimilitude .•• A man that comes into a pleafant garden, will not content

him-

Jn ElegMt and lively Dejcription

himfclfe with the prefer* t tent only, but he will carry fome of the flowers home with him: So }n a cold day, a man will not be content to heat himfelfe at another mans fire, but he willcarry away fome fire to keepe him hot at home. So doe ye when yee come to heare the Word $ carry borne (bme flowers of it with you, carry fome fire home with you, to heat and warme your harts. God regards not flafhes and moods, and fuch negligence in performin£of holy duties as will not warme your hearts. Men ar^ like a Sive in the water 5 it is full whiles ir is in the water,but being taken out of ir,it ha r h norhing^ it is not the hearing of the word of God, or the doing of it negligently that will profit, if yee heare it only fro forma, and negligently, it doth you no good, but it brings Gods curie upon you. Gods cur fe is on many, rhevgrow not in knowledge or grace, for want of diligence; wherefore in rhe 2 Vet. 3.17. the ApofrlV bids us beware left being led away mth t'eerr«r efihe wic kgd, we fall from onr mnefiedfilinejje: to prevent this, grow in grace, and fox this purpofe grow in knowledge, for then ye grow in grace.

The fift meanes to heare profitably, is to prize the Wore! and the voice of Chrift (peaking to the heart: prav earneftly for it, that yee mayfeekeit earneftiyat Gods hands, beieech himtofpeake to your hearts: your hearing is norhing without this:itis the greatJfiepherd of the flock$ that muft feed you. It is the Spirit that muft teach you. Therefore when as you come

to

ofSpiritudl Life and Death.

167

to heare, pray tarneftly to Gcd to fpeakeuntc yon by his Spiiit. It is the Spirit that qttichgnth. uhn 6. 63. the Word is fpiiitualJ, and wee are carnally therefore weemuft pray for the Spirit to helpeus for to heaie: the Spirit is nor be* flowed w ithout prayer. 48. 1.14.15. God pro-aifedtogivehisSpirittohisApoftes D yetthey continued long w prayers ere he gave it thw. Luke 11 13. God gives noi his Spirit but tojuch as&ke it 9 to fuch as continue praying, asking and knocking. -David prayes to Gcd, to open his eyes that let might fie the vender* oj his Law : Men nay heare the Word, yet Gcd opens not theii eyes with cut Cekingto him. God fpeakes nrroyou by his Minifters. Tauiand ApUosateyonmyiz are the MiniftersofGcd, for your lakes, for your ftrvice. If God open the roorecf uttcrance, it is not for cu^ fakes ,bur jours, that you might ftekethe Werdatcurmouthes, and beleeve ^#.14. i.agreatcotrpanieof Jewesard Gen-i tiles bdeeved by hearing the Word preached, and rect iving of it: ihewerld receives not the Spirit ^btcaute they fecke it nor, J0/014.17, W e in preaching can doe nothing ^ it is the Spirit that muftdoeit. 2 Cor 3.18. wee can (hew you the image of God, but it is nothing tojou if ye lenot transformed into the fame image jrom glory to glory : and it n the Spirit thatmuft thus trattjforme you. Conclude therefore with Gcd inprayerjetnot him deny you. one Word fn.m him is more than a thouland from us. God faftmng his Word upon your hearts, it changeth you:

M with-

1 Pet.f.f.

P&Lixy.

i Cor-3."

Lukex.53<

An Elegant andlivdy Dejcriptwn

i Cor***i4<

without him wee preach in vaiie.

The fixe meanes to heare profitably, is to corae with vacfuitie of minde, free from all things rhat hmd^r^elfewefo^b-ttamongfitfjos-nsy Ier.^.we fpeake tom^n prepoiTdTed: ht feed fals on failow ground^ we fpeake to men whole hearts are full of lufts, thevhaveanoifeof bu-| iineffe withia them $ and fo they heare us not, becaufe their hearts are fore-poffeflTd. I he arrowes head being in the wound, itisinvaitie co lay planters upon it: therefore lam 1 24.. when as we com: to heare rhe Word, wee a e commanded toUjafiie U frperfhi j >f *z*ghH-nejje^ and to receive with meekppjfe the ivgraffed word} which is able to faveowfouks* Doe in hearing the word as men doe in graff ing *, cut ofFall fuperfluous branches^ come with empty mind^ attend to the matters of grace. Men whohave full ftomacks God feeds nor ^ He feeds tUhungry, others are feat empty may ; they are alwaies hearing, but never profiting. I fhould fpe.ikenow toMinifters and people: to Mwfters that they fpeake in the voiceof Chrift, that they fpeake as he did ^ not inmfedome of w rds, but in the evidence of the Spirit: to the peoole, thar they muft heare them by whom Chriftfpeakes: thofe who have livings tobeft >w, ought tobeftow them on fuch as fpeake the words of Ghrift ; they that want his voice 3 oue;ht to procure fiich. Now ifye will not bee at coft for a good Miniver \z i? a fi^ne von love your profit above Thofe tha z dwell where Chrifls voice

Chrift.

is

of Spiri will Lijeand Death-

■ ■ I I i I * I I ■ I —«^—o— Mil , , .

is nor, lerthem xzmovt^ forth] fttindarknejje, andintkefiadivc of deaths E]aj 9.2. Ifyourdwel-ling be plcafanr,it you have bitter witers^or no waters ata'i v you u ill remove: Have not your dwelling then where the water of life is not. It the voice of Chrift be the onely meanes to be-getlife, let men come to it. Itisa great fault, men come not io this voice: he that came not 1 to the Sacrament,rouft bee cut off.* What (hall I bee done to him thit comes not to the Word ? Want of the word preached is a great snifery ; therefore A*w</comphinerh much of this cafe, when hee was not able to come to the Word:

0 '.bat I amconflrainedto dwell in Mtfiechy and to have my habitation amengfl the tents ofKedar. The daily fierifice being taken away /it was the grea-teft defolation that could be$ ard cm men live there with comfort where the Word is wan ting ? Is it a duty to come to heare the word, or is it arbitrary, to come or not to come > If it be arbitrary, then ye performe but a will wor-(hip when ye heare it ^ if a duty, thenyemuft heare it conftantly, and enquire where it is to be had.

Butyou have excu/es.

To this I anfwer, fee how ye can excufe your felvesto God.* How angrvwas Chrift with thole that came not to the marriage? that is principally meant of comming to heare the Gofpel.

1 It is a defpifing of God and his ordinances, not tocome$ itisa contempt which bringsforth acurfe, which brings a judgement that is like

M 2 the

6*

pfai.120.5r.

Dan.p.17.

obua.

Anfwer. Match."-

Luke i o. 1 6, rhe li nne. Tbafe that deftije yo* 9 dtfp^ e me , faith Hom.i.i*. Chrifi: $ thimrdtsthe pwerof Gohti falvation:

chere is no falvacion without faith, and -here is un-io.n. nofaithbut by hearing, Faithcomts byhearing:

He tbat heartt notjo$$ 7 heamnotme, faith Chrift.

Theretore if you heare not this voice of the

Sonne of God, take heed left he heare no* you

atlaft.

FINIS.

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Andbefaidmto them til, If any man wiV come after me> let bimdeny himfelfe % and take up bucroffe daily % and follow me.

EE have formerly propounded three things unto you ^ the firft was,to (hew you what we are out of Chrift^ and that is, wee are dead men: the fecond is, what wegaineby Chrift$ and that is, life eternal], with all things belonging to it: and theft two we havefinifted : the ti ird is, what wee muft doe for Chrift ^ and rhat is, Wee mufi dtny em felves, Ukg *p Chrifit creJfeandfiBm him: and for ______ M 3 this

TheDoBrine of Selfcdeniall.

this end 1 havechofen this Text. And he faid untothem'all, If any manwill come after me, let him deny himfelfe,and tah^ufhU erojfedail^ and follow me. As if he fliould have faid, all expecting any benefic from mee now, I looke for this from chem againe, to deny themfelves, to take up my daily crofle^and follow me.

The occalion of thefe words was thisrChrift told them before, tharthe Sonne of man muft differ many things ? goe through many troubles, and drinke this Cup: now from this he makes this confe&ary: He that will bee mine, muft doethe feme things that I doe, though not in the fame meafure^ He muft deny himfelfe, he muft take up his daily crofle, as I doe die on the crofle, and follow me* The maine point intended is this, Who ever will have benefit by roe, muft follow me. Now there are twimaihe impediments that hinder men from following mey Thefirft is pleafures, or any thing that a man lufts after, therefore he that comes to me muft deny himfelfe. The fecond is crofles 5 he that followes me meets with many troubles,croffes, ind affli&ions, from the devill and the world ^ now he muft not bapke the way, or decline chem when as he meeteth with them, but hee muft goe thorow with them, and every day beare them ^ therefore headdes, that he thatwiU cme after him s muft not onely deny himfelfe, butlikemfe takg uphlscrotfedaity anifolhrvhim.

The fir ft point of Doftrine that arifeth from the words is this:

that

The Lottrine o/Selfe-denialL

Thai whomever looses for any intmfiin Chrift^ muft denj kimfclfe. He that comes after me, that is, hethatwillbefavedbyme, united to mee, made one with me 5 muft deny himfelfe^ that is, though there bee no precedent condition required of thofe that come to Chrift,(we preach, that ifany man will come in, heihalibefaved, what ever he hath beene^ there is no antecc-dentcondition required but to defire Chrift, Rev. 21.17. L*thim that is athirflcomeJetnhofo-ever mil come and tafte of the waters of life freely. That is, none will take him, none will come in but fuch as thirft: there is nothing required before-hand but to take him :) yet yee muft know, that when ye have taken him, you mutt be his ^ he muft bee your Lord, and you muft be conformable tohina: this none can do without denying himfelfe. Paul followed Chrift, beeaufe he deny ed himfelfe 3 but Demos did not deny himfelfe: therefore 2 Tim.\.io.hcimlra-\ ced the prefenttrorld,andforfook§ drift. Numb. 14J 24.I0Jh.14. 8. Caleb and jofhuahfollowedGod cm-flantljyXhty went through all,and denied them-ilelves^ the other heads of the Tribes didnot. I Take Abraham for an example of felfe-de niall. Cen> 12.1 • God bids him gveout of his count rej to an unhpowneLand, and he doth it: He refufednot to offer up his onely fonne when hee was commanded to doe it 5 hec ferved GOD cbn-ftantly. If our wills and Chrifts will were unifons and coincident, then there were no need to deny our felves; but beeaufe they are

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contrary one to the other, therefore wee muft denie our felves.

But what is it to denie our fel*es > Ianfwer, it is nothing elfe 3 but not to make our felves our aime and end ^ but to make God our end and aime 3 and to denie our felves as we are contrarie to him: To denie that dulneffe and averfheffe of Nature that the Scripture cals the oldman , and thejk/b 5 to give this the deniall is to denie a man fclfe. Flefh and corruption of nature, is called a mans feJfe. 2 Corinth 4.5. We f reach not our felves fat Cbrift ."That is, we preach not for our own credit and ends, but for Ghrift and his glorie. The corruption of Nature is reckoned a mans felfe.2 Corinth. 12.5./***/faith, that foe knew a man that was caught up into Para-dice, &c. of fitch a one Imllglorj, jet ofmjfelfe Imllnotgkrj. That is, I will not reioyce of my corruption, but the regenerate part of my felfe. I am a lumpe, a body of finne. But why is this reckoned a mans /elfe> I anfwer, becaafe it is fpread over the Soule and all the faculties, as the forme is over the rmtter^for a man cheri&eth it ashimfelfet, that which fights againft it fights againft him-felfe.

But how can a man pofliblie deny him-(elfe ? For there muft be a requeft before there can bee a deniall, and this cannot bee r done but where there are two 5 one to requeft, another to deny 5 now man is but one, how can this be?

The DoBrine of Selfe-deniall

1 anfiyer, there are twofelfes, two men in e-vcry manronerequefts, the other denyes. Rom. -j.zo.lt is no longer I that doe it Jwtfinm that dwelt in me: that is, there are two in me, the flefti and the fpirit $ by the one I will the thing, by the other I refift it 3 In every regenerate man there are three things: Firft, common nature, which is neither morally good, nor evill: this hath an entity in it, and Co is good. Secondly, to this is added the flelh, the corruption of nature, on the one fide,byaffing it the wrong way ^ on the other fide of it there is the fpirit, turning it the light way, and re&ifying ir. This common nature, as it is guided by the (pirit, denyesit ftlfe in the things propounded, according to the fle(h$ the underftanding and the will in this competition deny the flefh: when as your wils and affe&ions defire riches, pleafores, wealth, life, in an inordinate mantier^deny ybur felves, the fpirit requefting the contrary.Without this felfe^deniall a man cannot befaved^ there is a neceffity of it, and there is much equity in it, (as thereis in all Gods Gommandements) if wee could but fee it.

For firft, ifwelooke in to our felves, thereis great reafbn to deny our felves, becaufe if wee doe it not,we deftroy our (elves. The flelh is to the (bule, as a difeafe is to h? body $ If ye give one that is ficke ofa Dropfiedrink $ or one fick ofaFever, wine $ you pleafe the humour well, but ye kill the mm.- -laic is here. Galath 6.8. He thttfimth to'the flefh, fhjll of the flefh reape cor-

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17 6 The Do&rine of Selfe- denialb

corruption : that is, by facisfy ing of ic wee reape deftruftion: hee that fowech to the flefh reapes deftru&ion $ that is 3 deftru&ion comes not pre-fently, it is as feed that is fowne, it comes for the moft part afterwards. And this anfwers an obje&ion that might be made, that wee fee the contrary. Ezif^. \ 8.31. God fai th^tf'hy will ye die Ojee houfeoflfracl? That is, though you fee not prefent death,yet your finnes will bring death. As it is faid of uncleannefle, Jrov. 2. 18. Thaiit kadi to the chambers of death: fotnayirbe faid of any other finne, it leads to death. But now to deny your felves, is life, becaufe by (b doing ye (bw to the fpiri t: And hee that femes to the fpirit 9 \fhall ofthefpirit reape life everlafiing r Galathian? 5.8.

Secondly,in regard of God there is good rea-(bn that we fhould deny our felves. For what is it to have a God, without worflripping him as God ? If we doe fiot deny our (elves, we fet not God above our felves. Looke upon the nature of things, and you (hall finde, that God hath none above himfelfe. God may doe all things for his owne ends- but looke to your (elves,you are maide for another end ^ keepe the order of nature, doe as the order of things requires, you muft bee (ubjeft to him, your defires comming in competition with what God requires, you muft deny your (elves. Slmf. But how is it poffible for a man in his pro-

je£h,and the thoughts of his heart,not to feeke himfelfe }

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The Doftrine of Selfrdenialt.

To this I anfwer, firft, that in every man there is a naturall felfe-love, therefore we doe not deftroy it, but (ay, that a man mayfeeke himfelfe,becau(eGod hath planted it in nature^ and the plants which he hath planted wee muft not root out y wee have gardens in our hearts, and we muft weed them: grace deftroy es not nature, but elevates it. Nature is thtworke of God: (Opus Nat*r£efiopufAuthom.)

Secondly, God will not binde us to that which is (imply impoffiWe, therefore God will not have us to feekeour felves.* yea hee hath commanded us not to kill our (elves, and to kn>eour*eighbo*rfat<wrfelveS' 0 vrhkhfhevrtk&t a man may love himfelfe.

Thirdly, the motives u(ed in Scripture, Re-pent^fortheKingdomeofGodhathtnd: and, Feare not him that can kill the body, and doe no more; but feare him that is able tocafl bothfoule and boij into He/A'fhewthat a man may love himfelfe. Wher-fore wee doe not take away this (elfe-love but re&ifie it-, wee doe not dry up this ftreame,but turne it into it's right Channell: wee extirpate not this plant, but guide it into the right way v asMuficians break not the ftrings,but reftifie & tune them. Wherefore wee affirme, that a man may and muft (eeke him felfefo farre as it is good for himfelfe, and no farther: This religion doth, it rectifies our love, teacheth us to deny inordinate affections, and to ferve God with aperfeft heart. Before regeneration, a man feekes himfelfe by doing the things that

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are pleafant according to the flefh, he doth the thing hee fees and handles. But a man that is fanftified,feekes hishappineflein God^though he loferh his goods, hislite,andall that he hath, hishappinefleisinGod, hceisrefolved todoe or fuffer any thing for God.

If none can have any intereft in Chrift without denying himfelfe, then joyne not both together : make no conjun&ion whereas God hath made an abfolute disjun&ion • deny all that is in you, the whole body of finne, allk can defire • deny every reqneft of the fle(h, every defire of it without all exception: Chrift /aith nor, deny your covetoufhefle, every fuch particular finne, but \our felves, every finne, ftocke and branch, both cannot bee joy ned: if there be any plea(ure,any thing that ye delight in, have yee any commodity in fuch a thing, ye cannot bee faved without a divorce from it when it comes in competition with God. So if there be any croffe that ye will not fuffer for God, ye cannot be faved. Put cafe a man will not endure obloquy; if bee will endure this, yet he will not lofe his eftare: if ihi% yet hee will not lofe his liberty and life, fuch a man as this denyes not himfclfe. Thofe who would follow Chrift, iBuft doe as the Apoftles did, Mar kg I o. q8. Fcrfi^e all and jollm hirA: Gcd will try us all one t me or other, whether wee will forfake all and follow him. Afarke 6.22. He that will follow Chrift, wufl have a ftngk eje: that is, if the eye be fixed onely on God,

with-

The Doftrine of SelfcdenialL

without j >yning any thing with him, then v h fingle ^ it is faid to be finglejn i tgard of rhe object, w hen as that is fingle. When wee can bee content with God, though wee have nothing elfe, then is our cyeftvgle, andwe have light: but ifoureyebee wicked, that is, eying: of our cre-ditandeftate, andthelike, %MthbodyUdark§: thatis,weareunregenerate. lam. i.iS.AdoMe mmdedma&Godhates: the mind h doub!e,when it hath an eye to God and our felves too^ fuch a man as this,// nvftabkmall his waits, he will follow God but in fome things. l&vboaw will follow God, but not in the matter of the King-dome : without a fingle eye, we are unftable in our wayes. This joyning of both together, makes many thoufindslofe their fbules. Many that live in rhe Church will notabindon all, they will doe many things tofatisfie natural anfiderations $ this doth deftroy many, having eyes to God and thcmfelves too. Butconfider,

Firft, that it is a folly to doe this, yeel fe both: the world hates you for that good which is in yon 5 and God hates you, becaufe vou have no more. If Baal bee G9d, follow him altogether.

Secondly, for what end doe ye do" i' ? D ^e v^eeit for your creiUanda ivaaa^e > Yee are deceived in both if ve doe: if y >u toll >w God nel/,you have pleafure m 1 conren t^bur if v ou nixe him with other things,ye lofe the comfort of both.

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Thirdly, for what end doc ye ic ? None can be fived not ferving God with aperfe<3 heart. 2 Chr(m.2$.2. Amaziahfervtd God uprightly but not with aperfeS heart fit d d much, but not with a perfed hearr^therefore it was nothing worth. Why doe you heare and pray, and are juftin many things, and not in all? Yee lofe your labour, while thus youhalebetweene God and Baal.

Fourth!y,it is needlefle to joyne other things with God, to feeke content in the creature} there is enough in God alone, heeisalKuffici-enr, there is all in him.

Fiftly, if there were a poffibility to joyne both together, yet the leffe you have here, the more yee have with God, the moreyeluveof the world, the leffe ye have of grace 5 the lefle praifc ye have of men, the more yee have with God^ Man muftdeny him(Hfe, have a (ingle eye, forfake all things, elfehelofethall: many take much paines, yet becaufe they deny not themfelves, they lofc all.

Secondly, if all that come to Chriftmuft deny themfelves, then If arne to make account of this before hand, to deny your felves: caft with your (elves, if you will be feved, and follow Chrift, not to provide for pleafures and eftate : fay not I will be rich, I Will be rich, 1 will have fuch content 5 you muftdeny your (elves, withftand your (elves .• lee what your thoughts and intentions are^doe you not think how to fatisfie your felves in your earthly t^fogs ^

The DoSirine of Selfe-denial!,

things? thefe be your thoughts,but fuffer them nottorunneout: put jean heLordTefwChrifi, and wah$ noprovifion for thefkfl^ to fulfill the tefts thereof* bvery man till tie oe another man, will feeke himfelfe, but doe you renounce your felves. Confider what your morning thoughts are, confider that thefiefhis iufting and running $ thinke therefore every morning how to crofle it the day following, you muft daily deny your (elves, you muft goe u;> the Hill of holy duties, when as the fle(Ti would goe downe ^ becarefullin eroding the flefb when it would bebufie; be painfull in your callings, when as the flefli would be iazk^feare not to have (hame in the world for Chrift and righteoufhefleftke, though the flefli brookes it not: nothing troubles men more than being eroded ^ we having preconceived aching, it vexeth as for to lofe it ^ if we will he Chriftians, wee muft croffe our felves, n ^t pleafe our lelves 3 pleafe the fpi-rit, lernotthe affeftionsrunneout^ part with all that is fweet, and ta^e thofe things that are bitter; and mronelytius nurh(my brethren) but thinke you have a ^ood bargaine too: hee that ukesChrjftforhisLo'd, mtft Amy Hwfelfe , and hate father andm^tkr for his fake, clfekisnot worthy of bin Mattfwviq.. t6. Thar is, excep*t yethimeme worthy of !i this, let me alone, vec wi j 1 not be teved: The Merchant gave all that he had for the Fear'e, and thought th it heehadagoorf bargtiie: yeemaft noccomplaine, if yedoe^ ye continue not : thinke what heaven is worth 2

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Is God the governour of all? See what yee have by him: If yee deny your (elves, jee are Kings andPrkfts^ yee have all ifyee take him: therefore fee whether ye take him thus or no ; yee rauft not thinke yee have a hard bar-gaine.

But you will (ay, this is a hard faying, who canbeareit?

Tothislanfwer, that there is reafbnforir, there is enoughinChnftifyeefawit} there is reafon to per(wade you to it.

Firft, confider that yourgoodneffe is all in Chrift, it is contained more in God, than in your (elves. When yee deny your (elves, (sup pofttie nihil p$*it) yetfuppofcthataroan could cafthimfelte into hell for Godslake 3 he would be a gainer by it. Our good is in our God more than in ourfelves, even as the beameismore in the Sunne, than in its (elfe. The perfefHon of every thing is the end of ir. Take all creatures, mixt bodies and the reft, let them have their end, and they are perfeft: God is the end of every man, we are made, redeemed, and live for this purpofe, that we might bee his alone: We cann( t then be miferable whiles we have our end. Rom 93. Paul could wifh himfelfe feva-rated from Goi* for the love which hee had to hit Conntrmen the Itwct} hee could bee content to bee accurkd, that Chrift might have glory by th irfalvation. Lofe yee riches 3 credit, or your lives for Chrifts (ake ^ yee are happy in it: ye have a command to love God above your

Tbe Dottrine of Selfedeniall

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your (elves ^ becaufe your good is more in him, than in your felves.If it were not fb,God (hould contradift himfelfe, in bidding as love him a boveourlelves: Therefore our good and hap-pinefle is more in God, than in our (elves. Let a J man therfore deny and lofe himfelfe,for Chrifi: | and the Go(pell he gets by it.

Secondly, let the err ptinefle in your (tlves, move you tv deny your (elves. Why will you defend your frlves ? Out of God there is no fullnefle: if you would be happy, I would aske you where you would finde your happinefle out of God ? Either it muft be in your (elves, or in the Creature. In your (elves it cannot be 5 for how many things doe yee want ? Wee are (b indigent in our (elves,that wee are fainc to ftep out to other creatures. In the creatures it cannot bee, becaufe they areinferiour to us, and I worfe than our felves: They were not made for that end, for to make us happy, but to helpe! us. Againe, the mutability of the creature, (hewes that wee have no happinefle in it: it is like brittle Glafles that are foone broken. A-gaine, if they discontinue^ there could be no bappintffe in them 3 for they are but Vanitie. 1 Sam. 12.21. Turne not away from following the Lord , -for then Jhonldjou feeke after vaim things > \xvhlh w 11 rot profit . for they are vaine. Goe j through all things : Men, women, riches, ho-'nours,any delights pleafing the fancie, there is, nothing bur vanitie in them • that is, there is an inability in them,to give that fkisfaftion that is

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expe&ed. From this we fay, a Well is empty, becaufe wee looke for waters in it, and finde none. What needes there a change and vicifli-'tude of thingSjif there were not an emptinefle in the Creature ? What needeth there fuch a /multitude of them if they were not empty ? IBefideSjConfider that God can make you happy [without them. If yee have the Sunne, no matter for the Starres: though ye have them without the Sunne, yet it is night. It were aneafie thing to deny our felves, if we were perfwaded of this. Were we in Salomons cafe (who faw all that is under the Sunne, and had abundance of outward things himfelfe,yet in Ecclef. 1. 2.3. he (atth, They are all but vanity:} it were aneafier matter toperfwadeus todeny ourfelves. If a chaft wife were perfwaded that there is no worth in him that fblicites her to uncleanneffe, it were eafie for her to deny him. Now adde this to the reft, that all wee have faid perfwades not , but when God fendeth a light into the heart- and thatistbereafon that many fpeake of this, but few pra&ife ic.

Thirdly, there is much-equity in it, that ycu

|fhould deny yourfelvesj becaufe Chrifthath

i redeemed and bought you of your felves. Sup-

I pofe a man fell himfelfe to be a fervant ? it is in-

juftice in him to bee any more for himfelfe.

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with a price: Servants are not their owne, but

their Mafters. Rom. 8. u.Tee are no longer debtor1

to the Flejhs to live after thefiefli 5 but to $l:e Spirit, to

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TbeDoSlrine of Selfe*denkll

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live after the Spirit : yee wrong God much, if che tiefh knocke and ye anfwer ir. Confider the price, aud thegreatneffeof ir, that was payed for you. i Tet. i. 18. Tee art not redeemed mth corruptible things , as Silver and Gold\from ymr vaine Corner fatten > but mth the precious Blood of Chrift, as atambe without fpot. Paul con fide red that Chrift gavehimfelfe for him, fothathee flood upon nothing, but denyed himfelfe in all things that hee might live to him. 2C0A5.15. Wee thus judge , that one dyed for ali^ that they which UveflouU not henceforth live to themfthes^ but un-tohim which dyed for them and roje againe. Confider this, yee chat come to the Sacrament $■ yee muft not doe al! for your felves, but for Chrift., and what advantage will this bring to Chrift ? Let men examine themfelves, and ye fnall find that few live to Chrift, moft to chemfeives: Otherwife why are not men moreaffe&ed to Gods glory,and the Churches good ? Confider Chrift will have his end 5 yee muft live in him, elfe yee fhall Have no intereft in him.

Fourthly, confiderwhatyeedoe, whenyee yield to your felves $ and when as you deny your felves 5 when as ye yield to your felves, ye ftrengthen the flefli $ denying your felves, you fttengthen your felves, and the inward man: the moreyeyeeldtothe Spirit, the more beauty ye have, the more ye yield to the fiefh \ the more deformity. Gal. 5.19. the fruits ofthefiejh are adultery fornication, unckannejfe* andthelikg, which bring death ^ but the fruits of the Sirit are » N 2 w 9 \

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}y 9 peace, Ung-fnjferings , gentk»e(fi^gc§dnefe 9 foth, vteeh^nejje^ temperance; again t t which there is nohvp. Lo3& toyourfelves, the fruitsof the Heft are hame, mifery, corruption,death • the fruits of rhe Spirit arelife, grace:, aad ^lory : yielding to the flefh, ye ftrengthen the difeafe : : he svifeft way is to ftrengthen that which will iticke by us. Yee muftmaintaine the Spirit, crucifie the flefh, which is as the fea, having gotten ground, it is hardly to bee recovered : therefore fnib not the Spirit,quench it not, left it fpeake lefle and lefle, till it fpealre not at all: yield to the whifperings of the Spirit , and quench it nor: deny not any requeft the Spirit makes.

Thirdly, If all that will have any intereft inChrifr, muft deny themselves, you fee how prone our nature is to evill, elfe wc needed not this exhortation. Wefinkedowne to fin, as a ftone doth to the Center, the flefh is ftill drawing and byaffing us the wrong way .• tnerefore let us not have too good an opinion of our (elves 5 let us bee jealous with a holy jealou-fie 5 remember the Flefh is prone to evill con- j tinually.

But how fhall we know it ? I anfwer, that k is pkine in many things.

But how fhall wee know whether thedefire be from the Spirit^or from the Flefh ?

A mandefiresaplace, heefairh it is to doe good with it} he defires honours for the good of others.

But

TheDoffirmt of Selfe-denklk

187

But how (hall we know if he doth Co ? 2$**fl>

I anfwer, that in thefe generalls no exaft Atijw* fignes can be given, yet we wilj gueflfe at feme, whereby yee may know it.

Firft, confider if icbee a turbulent defire: defires of Grace are asnaturall defires, gentle andqulec; unnaturailheat and thirft, are turbulent and violent 5, fuch are the defires of the Fle(h.

Secondly, the defires of the flefli are hafty, it ruones without an errand when as a wife man ponders his wayes. The defires of the Spirit doe not eafily rife s, wee muft take paines with our hearts for good defires 5 fleftily defires are hafty.

Thirdly, know it by the iatisfa&ion you give it: doth fatisfaftion of your defire mike you more heavenly minded 5 it is right: but doth it make you earthly minded,and indifpofed to ho 1 ly duties • rhen the defire is from the flefh.

Fourthly, know it by the contrary yif the duties of Prayer and the like d e weaken the defire, then it is Carnall 5 but if they ftrengthen it, fo that you goe on withboldneffe andfecu-rity, it comes from the Spirit.

Fifthly, know if there be feme (elfe-refpeft thar doth carry you, fo farre ye goe and no farther : that relpeft being taken away, yee end. Doe you it in fecret and conftantly, even then when ye are feqaeftred from all other refpefts, and have nothing elfe but Gods glory to ftirre you up to doe it? If the heart be jufi^wedoe it

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The Voftrine ofSelfi-deniall.

when ye are fequeftred from all other refpe&Sj 2nd have nothing elfebut Gods glory toftirre you up to doe it? IF the heart fae jaft, we doe it when wee have no other end in it. A re y ee angry with your felves, when yee negleft Gods bufinefle ? Are yee angry with a Sonne,becaufe hee negle&s God, or is it becaufe of his loofe* nefle and diffoluteneffe} becaufe hee takes ill courfes, and would wafte your cftates ? Many men are zealous for finnes agaiaft themfelves, for finnes that prejudice themfelves .• a9 Ministers are angry with fach as rob the Church, and have impropriations, andfometimes deservedly too$ but when the Pulpit rings of nothing but this, itisafigne that it isonely out of Selfe-re#pe&. So the people cry out of the MiniftersCovetoufneffe, but it is out ofSelfe-refped, becaufe they are loth to give them that which is their due. him was zealous for God ^ but it was with an eye andrefpeft to the King-dome. So Hofea 7.14. Tkepeoplefaffedand'ajfew-bkdthemfefoestegether butitwa*bniforCorneani Wine: take away our refpc£ts 5 we are cold^thefe are defires that fhould be denied.

Fourthly, if all that haveintereft in Chrift, muft deny themfelve9: then try whether you haveintereft inChrift orno: are yee willing to deny the flefih ? are yee willing to undergoe the Crofle > To crucifie the flefh for Chrift ? Elfe ye aTe not in him. He muft deny himfelfe that is inChrift: allare ready to fay, that they deny themfelves, when as it is (poken in ge-

___ f ^________ nerall$

The Dottrine of Selfe-dmialL

1 189

nerall 5 but if yee will know whether yee deny your (elves or no, confider but thefe three things.

Firft,are ye willing tobe informed.* Will ye try and fife a thing to the bran .<? Try yee if the thing be lawfull which yee defire > If yee (top your eyes andeares, and will not examine it, you doe not deny your (elves 5 it is all one to flop the light, as to have it and not to follow it: Is there not a fecret light within you 3 that tells you^this and this is a finne ? doth your conference whifper within \ou? if itdoth,yedeuy not your (elves, except yee defire to be informed Num.ii. 20. BsJ+m vewlinotgeeupon any Urmts tocurfe ifrdel^ attbefirftsndfecondrcquefi^ he had a (ecret iight within him that told him that hefhouldnorgoe, though God bade him goe 5 but yet Gcd who knowes the wayesof che flefh and Spirit 3 faw that he lingred after Balackf wages ^ and therefore he bids him goe, and hce wenr^ he did not fatisfie hisconfeience. So Saul carried irfa'rely, when as hee offered Sacrifice before Sa^ml came * (b he did when he (pared Agag and the beft things: pretending a Sacrifice robe made with them: yet his confidence told hirp that it was a finne, he did not (atisfie ir. Examine things to the full, el(e ye deny nor your felves. We preach to you, that you mull doe thus and thus $ peradYemure yee deceive your felves, and reafoa agjinft if, yet your con^ (ciences are convinced ICmntb.^i. Hfefpeake toyvtrCo&fcMttS} **d 4?pf*ue wrfekes to them $

fj 4 we

Phil. i. io.

Oljtft.

The DoUrive of Selfe-deniall*

we preach nor to the wics and humours of men, but co their conferences, ia the fight of God and men. You mud love the light: lok. 3.12. Hee that doth truth com 7/eth to the lights that his deeds m j) h made mimfcfty that they are wrought of God. Dos yee chufe the light without feekiag any diftinciions, orevafions? If a man feeke evafions, itisafigneheisnotof the truth. He that loves the truth, is of the light: approovts things th it are excellent 5 he is willing co hold up his afrions to the Sunne, as one doth a veflell to fee if there be ever a flaw in it. Ye may call fan-cYifying the Sabbath, ludaifme ^ yee may call ftriftnefleof life, Hypocrifie and precifenefle 5 Zeale,Indi(cretion^ but what fay your consciences of them ?if chat which we doe be but hypocrifie, why doe you not it in reality ?

Yea, but you are more ftrifl: than the rule.

Why then try whether it bee Co or no, take not the word upon truft. 1 Corinth. 3. 5. We are the Mifiiflers by whom yee believe^ and not whit fe be-leeve : If yee are not willing to fearch what the good will of God is, yee deny not your felves. In thofe things that are not in cfaeftion, fee that you fkisfie your confeiences, and that light which is within. If there bee a queftion about fen&ifying of the Sabbath, and gaining; doe as your confeiences bid you, fee if there bee nota relu&ancie within.

Secondly, confider what ye doe in cafe of a ftrongafFeftion, in a ftrong temptation, in a particular humour 5 it is not what a man doth

in

in coole blood, but what doe you when as opportunity and ftrong affections meet. Hee is a good Pilote., that fhewes himfelfe in a ftorrne • heeisagoodSouldier- that ihewes himfelfe fo in a breach5 fee if you doe as dbraham^ hee denied himfelfe in his Sonne : It is Sdfc-deniall, when as a mai renounced! himfelfe andhisflefh, whenasrheyaskchim violentlie and importunatelie. Will youomic no ducie though it coft you much • As Daniel vpohU not leave off Prayer , though itJJjoaU coft him his wfe i Dan. 6.io. Will ye not commie any fin 3 though you gaine never fo much by it ^ as Balaam did, and as thofe that have the perfbns of men in admiration, becaufe of advantage 3 dot ? Tiie what yee doe in fuch cafes as thefe. If fbme trouble follow fuch a dutie,what doe ye? Marks 8. 38. Hee that is afhamed toprofejfe chrift> though it brings a Crojfttohm, hee that will not profefle him in time of triall -, of him will the Sonne 0/ man alfo bee ajhamed, when hee com met h in the glom of his Father. Hath Chrift need of the fame thing, that yourfelves have need .of 5 will ye beftow it on him ? Suppofe it bee a boxe of ointment, or ten times more • the triall is, how we doe dente our felves, when as we (hall injure our felves.

ThirJly, yee (hall know if ye denie your felves, by the humilitie and lowlinefle of your mindes: are yee content tobe tranflated flom one condition to another? An humble man is willing and concent to bee tranflated from

one

Meatus to deny our /elves. I

The Doftrine ofSelfe-deniall

one eftate to another: hee wonders he hath fo much ^ he will be trampled on for God. If yee are proud, having great thoughts of heart, yee never willdenie your felves: The proud refill God, mUkrejifttththem, I. Pet. 5. 5. They are full of murmuring? and difquiet ^ The broken hearts make no account of themfelves,care not for any condition, are contented with the loweft roonie, as the Trodigallwas ^ fo they have grace it is enough 5 If yee have rhis difpofition, it fhewes you are men denying your felves .• Applie thefe rules, and trie if yeedenie your felves, or not: if yee doe not, know your condition, and labour to bring your hearts to it, to denie yourielves: The waies to doe it are theft. Firft, to denie your felves, have a right judgement of your felves: reckon the inward man your felfe ^ if yee reckon theFlefh your felfe; riches, honours, credit and wealth that perfeft the flefh, your felfe, then yee will lofe all for it, yee will not denie your fe^es: Such a one will leave Religion, wound hisConfci ence, rather than lofe bis eftate: But if wee reckon the regenerate part ourfelve?, it hath friends and a Kingdome ^ and reckoning it our felfe, wee will differ any thing rather thanhurt it; we will lofe our life and liberty, and yet are well,becaufe this is fafe- After a man is regenerate, hee reckons another thing himfelfe, than he did before ^ the Spirit is now predominant, he is himfelfe: doing fpirituall things, the Spins is Lord of the houfe $ the flefh may come in

as

i- ■„ ! u _ .

The Vottrine of Selfe-deniali

as t thiefe, but there is a great difference,when as it comes thus, and when as it comes as a Lord: When as the Spirit 5s amansfelfe, his hold is in heaven.Let us judge of our I elves.and we (hall be able to denie our felves*

Secondly, have a right opinion of other thing?: know that by denying of your tei ves 3 you gaine $ yielding to the requefts and defires of the Flefh, yee lofe by it: MtttL16. 2 5i Hee that willfave his life, pall lofe it , he that will lave his credit and pleafure, (hall lofe it^ the mo e ye deny your felves,and part with thefe things, the more yee fhall have, Evenanhwdred for one in this life, and in the world to come life everlajiing.. Marfy 10.30. Yeefliall be gainers by it.

Yea, but we fee the contrary, the Saints are imprifoned, and perfecuted, they have many croffes and loffes.

It is true, and therefore the Text faith., That thej Jhall have a hundredfold with perfection $ that is > God will multiply comforts to them with Perfecurion: One may have more comfort in aPrifon, than others have in a Palace. Comfort conflfb not in the bulke of outward things. David was wife to take opportunity when as hee had any thing to doe for God : though it were coftty, yet he did it: he bought his Oxen that heeeffered, hit would not offer that foGod, which cofl him nothing* 2 Sam. 24. 24. The water that coft mem lives, that which hee thirftedfo much for, heepowredout as an oblation to God, and would not drinks of it.

for

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Anfvp.

The Dottrinc of Stlfodcniall.

for hee knew that whatfbeuer it cort hinr, hee fhculd be a gainer by it. Act. 5.41. The Apoftles being whipped, went away reyycingx None rejoice I but fuch as thinke they are gainers by it. Paul \ accorapted it a great favour,ro (ufFer for Chrift: So the Apoftle, lam. 1.2. bids us count it exceeding much )oy , when as weefallinto diners tribulations : and lames, 1.12. Blejjedis the man that indn-reth temptation: for when hee u tryed heJhallreceive the Croivne of life, It is for your advantage, when asyoulofean eftate, or a friend, orfcfFer any thing for God ye (hallget bv it. If yee can Cay with Peter, Lord^ we have forfakenaliand followedthee 5 Mark. 10. 28. yee (hall have an hundred fold • that is, yee (hall have God.

But is it not be ft to have other things with God?

Ianfwer, that God isbeft^ trufthim, leave the keeping of other things to him: if yee are to lofe a friend to keepe a good confidence, commit it to Gods keeping $ fo if ye are to lofe an eftate. Befides, if yee have not thefe things from his favour, what is it to you? Yee may have them by his providence, and not out of his favour, and then they will bee a fnare unto you, yee will fet \our mindes too much on them, and they will leadeyoutohelJ^ orelfe they will be a erode unto you: What comfort . can you have in them, if God beeabfent? If God bid fuch a thing comfort us, we have comfort : but if he bids it not to comfort us, though we have it, yet we want comfort 5 Therefore

reckon

The DoElrine ofSelfe-demalL

reckon thefe things but as droffi ani dung as Paul did 9 PhiL 3.5. addenottothem, bur to Gods favour; forfake them if they come in competition with him, andhislawcs.

Thirdly, learnc toknowChrifhrighr, that will make you deny your feives. Chrift is worthy all love^ this knowledge of Chrift will make you deny your feives, not of neceffiry^ but out of a love to him. A friend that ad ventures his life for us 5 is worthy of all we can doe ; Is not Chrift then worthy of al! yoa can doe and more? l Corinth. 1.13. PWreafonsthus with the Corinthians 5 Is Chrift divided} Was Paul Crucified for joh ? Or, xvereyoit baptized in the name of Paul Hi Chrift doth all for us, we muft denie ourfelvesforhim* Lookeonall that free hath done for you, and what priviledges you have by him 5 learne to believe, it will make you to denie your feives. Paul went through manie j thing?, becavfeheetMftedinthelivingGod, 1 Tim.\ 4. io. Afofes cared not for the wrath or favour of\ Pharaoh, becaufe hee believed, Hebrews, if; Be-' leeve and know, that there is a reality in the things wee have by Chrift .• let them not be as things onely in the fancie, but be affecfted with them. Wee rejoyce in an eftate which we pof-fefle, and in honours wee injoy 5 becaufe wee havethem. Bv Chrift wee are Kings, andPriefts, and hire* of all, Revel. 1. 5,6. If you beleeve this,then Faith begets Love in us, which makes us willing to part withali. Philip. 2. 21. Paul complaints, That every man feekef his owne^ and

not

M'atth- x£. 23,

The Dcftrine of Selfodeniall.

not the things of Chrift } that was for want of love: 1 Corinth. 13. 5. Lcve feekgs uot his event 5 you may fee this in Pa/ff s AH. 23,24. 1 count not (faith he) my life dean unto nyjelfe, fothat I ma) finijh my courfe with J07, and the Miniflry which I h^ve received of the Lord lefts. Learne to beleeve in Chriftj love him, then you will denie your felves for him.- What ever men thought of Paul) though he was taken tohe d mad matt, A&. 26. 24. yet the love ofChrift did conflraine him y 2 Corinth? 5.14. So asweeloveChrift,itisno matter what we fuffer.

Fourthly, the laft meanes to helpe us to denie our (elves, is the manner how wee fliould deny our jfelves: Bee peremptory in denying the requeftsof theflefh, barreup the doores, give theflefh no audieuce.- nothing is better than a peremptory will, if it bee well fee ^ nothing worfe 3 if it be ill. When 7oab would have perfwaded David to flay Abnzr* David gives him a peremptorie denial! 3 faying 5 What have 1 to doe mthyou^yee fonnu 0] Servian So ChriftgavePtfer a peremptorie de&iali, when he wculd diflwade him from his pafliion - hee faith to him, Get thee beUnde mee Sathan. The flefh is of your old acquaintance., that harfa been borne and bred with you.and therfore is readie to deceive you 5 wherefore looke to it. AU. 21. Paulfoith to the that would difTuade him from going up to Ierufalem, What doeyee weeping and breaking my heart?T\\t\x expoftulation with him weakned the Gnewes of his intention, and foft-

ned

The Dotirwe of Selfe* denialb

tied his purpofe. Bring thefe meanes to particulars, having occafion 3 lettheninotremainein generall/You that heare me now>examine your felves: none that heare mee this day, but had need particularly tadeniehimfelfe; fbme hu raoursheehaththatheemuftdenie^ give not over tillthou haft done it. This will fco vre out the ftaines out of your Soules,!abour i herefore for to doe it: Put cafe, that fatisfying fuch a de-fire is pleafant, yet denyingof it will bring you more pleafixre and profit: there are none that gaine by finning, and none lofe by ferving God: You are gainers while you lofe your credit for God, or your riches 5 he will either give you more, or etfe hce will give you more comfort in the little which you have. Are you re-ftrained 5 God will give you longer and larger liberty from the yoake of finne: lofe you a momentany delight ? God will give you a ftronger delight, A luft being removed, there is a bletnifh wiped away, every Iui> is afpot on the foule^ If yee fufFer a luft tocontinue, that ye are indulgent to 3 ic defiles you D it makes you indigent : Lufts caufe want. Beeing brought under the power of a luft; yee are under a Tyrant. Againe, what ever your hearts are fet on, and you will not deny your felves I in it 5 if yee belong to God, ye (hall bee crof-fed in it: your ftrong affe&ions will bee your ftrong affliftions. DwH wascroSed in his Ab-John $ Abfoloa, in his Klugdome ^ Amnet* in his! Tamar. Againe, if you will fatisfie your lufts, :

there i

*97

Macth-3'io,

Vfi*

The Dottrine ofSelfe-deniall

there is no end of it , yee muft be alwayes adding fuell tothem, which increafeth the fire. Crnfider 3 that in this, our heart is decefrtull: we being minded to continue in things, though it bee but for a time, wee will not eafily bee brought to judge aright of them afterwards, wee judge not then without a bribe: and our I judgements heingbribed, they are then ealily j corrupted. Take heed therefore of Cuftome : j thisishardtoberefifted: theflcfhwill expeft ; the fame entertainment from us at the laft, as it had the fecond or third time. Cuftome doth j prejudice us much $ it intends the originallcor- j ruption 5 it leades us captive with violence: | being accuftomed to any luft, know that it is j hard to renovnee it, becaufe cuftome addes ; unto its ftrength. When wee have judged al-i readie of a thing, we are loath to judge againe. Bur now, my Brethren, confider, if yee erred ; once, that will not excufe the fecond errour: \ Cuftom is, but Vetuflas error is y the antiquity of •errour 5 Gods Spirit muft bee the rule of oui j lives: Cuftome is an ingagement to us, to con ! tinuein thofe things wherein wee fhoulddenic our felves: So the opinion of men is a hinrie-rance to Self-deniall 5 hiving ufed fuch a couf fe wee wiil not alter it • if wee doe, men wonder at it} this keepes men off from Selfe-deni-aH. Wherefore that your hearts deceive you nor, remember this caution3 Take heed of Cuftome.

Laftly, if no man hath any intcreftinChrift

unlefle

TbeDb&rine of Selfe-deniall

unleffe hee deny himlelfc 5 then fee rhe way of drawing neere to Chrift: The more we denie ourfelves, the lefle diftanceis betwixt him and us ^ the nearer our wills are brought tegetter, the nearer wee come to him, the more fully, w£ empt) us of ourfelves, the more} erf. (Try we deny our felves,and the nearer we come to him. And thus much for the firft Point; that who e-ver lookes for any intereft in Chrift, mctft deny himfelfc. The fecond followes, which is this.

Thvt thewayesofGcdarefnllofCrojJes^theyhAVe much difficulty in, hew: Chrift tells men, *ihey mufi deny themfetees jak tp their daily CroJJe: they muft goe through erodes, and looke for them: the wayes therefore of God are full of croflls. And th5s muft needs be fo, for three reafbns:

Firft, God will have it fo, that we may beare witnefle of the tr uth: Words are but a flejider teftimonie; therfore God will have men differ and be imprifbned too for the truth/This is that good couf" fiion of Chrift,when as we confcfle him, not in word, but in deed. God therefore will have us beare Crofles for this end.

SecondlVjGod will have mei» tried; and that they cannot be without crofles: Therefore i Corinth iivljb Herefies muft needs come, that thofe who are fatthfull may bee tried ^ that the good may be diftinguifhed from the counterfeit. Afflictions and Crofles are the beft touch-ftones^ therfore they are called trialls,becaufe they trie and prove them.

Thirdly^ this muft needs be fo, from rhe na-O turel

199

VgB.2<

The Do&rwe of Selfe-denialb

ture of things themfelves. Men cannot runne on in obedience to Chrift without oppofition. A faichfull Chriftian man muft reprove others as John Baptift did, and then it may coft him his life. It may coft us our lives and loffe of favour (as it did Mofes, Hefo. I1. Who indured Pharaohs wrath-) for ftandingout in good caufes. In many aft ions wee may and (hall bee cenfured $ for wee muft bee juft to men, and upright to God, and not bee byafled a wrong way $ and for this wee may bee oppofed. The Sabbaths muft bee kept, chough feme lofies may come by it •, many other anions muft be done, we muft fpeake for Chrift, as Paul and Darnel did, which coft them imprifonment, and fo it may doe us.

Fourthly, looke on the world, and there is a neceffity that wee {hovld have erodes, if wee will follow Chrift. For John 15.19. Theworld loves her owne^ and hates them who are Chrips ^ they are refifted,and cannot refift againe.The world puts croffes upon the Saints, and as if they were not forward enough of themfelves, the Devill helpes them forward : He fets their tongues on worke, Units 3. 6. Their tongues are fa mfire of Hell 5 hee fets their hands on worke, Revel. 2.10. The DeviUJIoallcaflfome of you itsto Prlfon • that is, men by the Devills inftigarion (hall doe it.

Fiftly,it mufli needs be fo, in regard ofmens conditions and themfelves^tbey muft have crof fts to prevent finne: Chrift the good Shepherd fets Dogs on his (heep (bmetimes to barke

at

J The DoElrine of Selfe-deniall.

at them, and if that will not ferve the turne, to

bite them too: Partly.fbr finnes prefent which

they contraft. And partly to prevent future

finnes. Profperity makes them ruft fometimes^

therefore God fets fcullions to rub them over,

and makes them bright, though they make

themfelves blacke. God fendsaffliftions on the

good to make them better 5 Threfhing makes

the corne though it were good before, to bee

much better .* the fire^ though the gold be good

before, yet it makes it much purer: health,

though it bee good, yet exercife makes it

better.

Now as the wayesof God are foil of crofles, (b they have much difficulty in them j 2nd that for thefe reafon?.

Firft, becaufeof Selfe-deniall; Thisfelfe-deniall muft needs be, and it is hard and difficult for atnan to deny himfelfe. it is a hard thing to deny a ftranger being importunate 3 it is harder to deny a friend, a wife, afonne: but it is hardefttodeny amansfelfe, to deny a ftrong luft, a naturall inclination, which is ever beg-ging and asking, that is like a contiauall droppings this is difficult.

Secondly, looke on the Law, anditisdiffi-culr, the Law is fpiriimll^ u>earecarnatt,foldun-dttfinm^ and yet muft be fquared by it.

Thirdly, it is difficult in regard of our affe-<ftf o:;s: thefe make the wayesof God difficult: wee are togoeon in themiddeway, but our affeftionsbias m another way 5 wee no fooner

O 2 love

ioi

2

Rom.7,14.

o* \ TbeDottrineofSelfe-deniall

love things^ but we over-lave them: fo we are ready to over-joy and grieve for things: thefe affe&ions diftemper the mind, and the mind being diftempered, wc are like a barrell ftirred and turned up-fidcdowne, nothing but mud comes from it.

Fourthly, looke on our natures, and it is difficult. What is in man, in common or corrupt nature >The waye s of God are above common nature, above our reach and up rhe hill $ they are more difficult to corrupt natures; all Gods wayes are contrary to it 5 and it to them 3 there is a contention, a contrariety betweene them, and fo a great difficulty.

Fifthly, compare it with other things, and you will findeit difficulty to get an art or liberal ! fcience, what paines and difficulty muft be ufed ? Now to have Gods 1 mage renewed in us, muft needes be harder: for to this wee have a contrariety and retiitfancie, to the other a natural] propenlnefle; therefore it muft bee difficulc.

L iftly, looke to the variety and change wee muft run thorow ; VkiL 4. 21. IVev/vft want and aboH&d> bearegood repm, and bad report ^ It is hard ro b are prolperity^as hard it is to drinke wine, and not be giddy: It is hard tobeare adverGty, md not to ftoope • hard to be ire fcorches without ftirinkisig 5 fome can beare want, but abundance m ikes them leave God: many can beare q: K>Jr j p ,r\and cmnor away with bad report: fon; can doe both, but yet they will not lofe

their

The Doftrine of SelfcdenialL

203

their wealth: fome can indure thar,hut not im-prifonment: to goe through thicke and thin is hard and difficult.

Bat now you may aske me two queftions. Ik this be fo, how comes Chrift to tell men: Matth 11.39. that htijoh$ is eafte and his burthen light .<? how is that true, Prov. 3.17. Thatattth&vpahsof mjedome aremyesof'pleafore? yVhypromifeye fo much joy and peace in Religion, if therebe fbmanycrofles following it ?

To this I anfwer,Firft 3 that the wayes of God

are pleafant to any man that is right,to one that

is renewed. \Corinth. 2. 6. We peachmfedome to

them that are perfeS^ that is, to them that are

upright. So the wayes of God are pleafant

to thofe that are upright, and able to JLdge of

them: yet they are not to to others. If I fay

that good meat and drink? are piea&nt, k is

true, and you will all agree roit .• yet ic is not fo

to 3 Sicke man: So the light is very comforta-

bk^yet to (ore eyes it is burthenfome: So Gods

waies are pleafant,yet to men having fore eyes,

(icke Coi;fciences>and diftempercd affeftions^

they are difficult.

Secondly, Gods wayes are pleafant in them-felves, whereas other wayes are bitter, Gods way esbring pleafare and content,they are pleafant in themfdves ^ therefore they are alwayes fo : but things that are pleafant by occafion, are not alwayes fo $ As the pleafure of Sinne is but forafeafo^Hebr. 11. 25. and by occafion of fa-tisfying the luft 5 but a good Conscience isaconti-

O 3 mall

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Anfaer. 1, ,

Pro. 15.1 j.

£04

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The Dottrine ofSelfe-deniall

ObjcS.

Anfo.

wall feafl0 at all times Gods wayes are a bar-then and yoke to the flefli.buc to the Spirit they are eafie.

But you will ob jeft 3 !f the wayes of God are difficult and full of croffes, it will difcourage men to be religious:, how fhall we run the waies of Gods commandements withcheerfulneflTe, freing they are Co full of rroSes?

I anfwer, that though the v/ayes of God are in therofelves difficult, yet they are eafie to tbofe that come after Chrift, and that inthefe regards.

Firfl:, every one that comes to Chrifl: hath another fpirit and heart given him, thit makes him with Pattf 9 Rom. 7. 22. Ho delight in the Law of God concerning the inward man. I will fay of I this as Chrift anfwered Vtter> when as he asked him who fhould be faved if rich men were not: this k iwpofiible((a\thChrift)wth mcn.but it ispof-fible wtkGoi^ Matth. 19.26. That is, fuch a man cannot change his owne heart ,but God can,and then the wayes of God will bee pleafant: God can give you another nature, and they will bee eafie.

Secondly, though they bee difficult in the crofle, yet take altogether, then there is plea-fare 5 take therefore the reward and gaine with the labour. The merchant indarethmachj yet rhe hope of gaine fveetens all: a covetous man induros rnn:h labour, hath a hard lodging, fafts much, but yet the gatfte counter vailes all. Finis datmabtliuhm mdiis^ The end fweetens the

meanes:

Tbe\ T)c6lrine of Selfe-dcmalL

meanesrthe hope of harveft makes the husband-mans labourpleafant. SoitiswithChrift^ he is pleafant if you put all together5 if you looke cothejoy and reward as well as t^thecroffi .• fooke on them as on weights in the ballance: if the weights be equal! 0 they ftirre not: but put more weight into onefcale, than the other, though it feemed heavie before^ yet now k is but light. So it is withthefecrofk^ in them (elves they are heavie, but compare with them the iflue 5 the endand rewaid.they are but light; Our afjlittiom which are but for a moment, purchafe usAfarremomxceedingwightofGloryt 2 Corinth. 4.17.

THird/y, to runne the wayes of Gods cora-mandements with our owne ftrength, it is difficult 5 but having another ftrength more than our owne, it is eafie. It is hard for a Child to goe up the ftaireshimfelfe^ but if a ftrong man takes him by the hand 5 it is eafie.- though thefe wayes be hard,what if the holy Ghoft help you, then they will be eafie. A man that lookes on an artificiall thing, hee wonders at ir 9 and cannot tell how to turne his hand to doe it 5 but if he once get the art, it is eafie 5 (bit is with us;] before we are in Chrift, all is hard to us: but if j wee are once in him, all is eafie. Looke to the Apoftles.they are fhy at the firft of every rhirg, of fuffering for Chrift • but afterward they in-duredany thing, even whipping, and death for him.

Fourthly, it is hard to part with that which O 4 wee

aoj

Vfiv

The Dottrine of Selfe-deniall.

wee prize and love much ^ but when as wee .ire perfwaded 5, that there is no fuch thing in it as wee thinke there is, then \ t will be eafie for to part with it* No man grieves much, that the flowers that he hath in his hand, wither: that hee lofeth counters or (hadowes: fuch are the things that we fee and have, vfdm. 19.6 the)art but aspwers: our eyes being opened to fee that thefe things are fo ; it is an eafie thing todif-efteeme them 5 to one that is humbled this is eafie 3 he that hath felt the burrhen of finne to be heavie, will finde Chriftsyoke to be light} the Devills yoke is a hard and heavie yoke, he that hath felt the bitrer neffe of fin will thinke Gods wayestobe pleafanr.

Fifcly, confider to whom we doe all that wee doe; as David faidtoMicol. 2. Sam* 6. 21. Wee docit to the Lord: this makes all eafie$ this made all eafie' ro /W, A811\. When a / Agahu* told him, that hejlwuldbe bound at Ierufakm 0 he tells them, that fat is not onely ready to bee bounds but hfyrrife to <fye at Ieryfakm, for the Name of the Lord Iejut. A iouldier i 'oth much more, whena3 he feeth his General! lookingupon him$ a good f rvant will *0'ke out of his heart, -vhfrn as his matters eye is upon him,efpecial!y if his mtfter hath a good eve; confiderthen that we docall for Cnri/} 1 , and this will fweetenall.

If this be fa that the wares of God are fall ofcrofles and difficulty .then learne from henc ro account of fb much before: hand^and prepare for it^before ye enter iscothofe wayesof God :

The DoSMne of §elfe«deniall.

take heed of Baruchs fault, lerem. 45. 5. Looks not for great matters for yearJelves: in the worldyee JhaUhaveajjiiftion-j lohn 16.33. but in CImp yee jhallhave peace ; looke therfore for all in heaven. Remember yee muft not take Chrift onely as a Saviour, but you muft take him as a Lord, as a husband 5 you muft have a wedding garment a conjugal! aflfeftion, and bee divorced from all other things that fo you may rake him thus .• ye muft take him as your husband, for better, for worfe, with lofles, and crofles 5 your will muft befubjeft to him in ail things. If to be Chrifts fervant were only to give him a cap and a knee, he would have many that wouldferve him 5 but you muft obey him. Hiffervantsyeeareto vt>hom yee obey Rom4n,6. 1 £. There are fervants which you call Retainers^ which doe their own worke on the weeke dayes, peradventure on the Sabbath they come to their Mafter and lerve him; thus moft are Chrifts fervants 0 they will ferve him on the Sabbath perchance, but at no time elfe$ but as on the Sabbath, fo at all times ehe you muft deny your felves. In other marriages error perfon& doth nullifie the marriage^ fo doth it when wee take Chrift: it is an errour in our judgements, not to know what hee is 5 and that is the reafon Hhy we fo q uckly fall away from him: wherefore every one r hat lookes for any intereft in Chrift, muft confider with himfelfe before hand and c aft his eyes on all his comforts, on that which h plrafant r «h'm. and re-folve to part with it for him^ r:a,he muft looke

on

*o£

rhc Voftrinc of Sdfe-denialL

on bitter things, on the fufferings of others, and make account of difgraces andperfecuti-ons if he will follow Chrift: If better come,doe you reyware inlucrum, count it over-plus. C&far> when he was going to fight, would ufually tell j his fouldiers, that the enemies were as many i more as they were,that fo he might make them more refolute and audacious 5 If you meane to follow Chrift, looke for a rainy day. It may be it is a faire morning, but yet we know not what th? evening will be ; Nefcis qttidferus vejperve-hat. Shall a man goe tofea^ and not looke for flormes ? Shall a fouldier goe into the warres, and not looke for enemies ? Forecaft this ther-fore, left going with 2000. you are met with 20000. and overcorae,your refolutions being too weake.

Secondly 9 if the wayes of God are full of erodes and difficulty, then it is not the way to \ heaven that moft men goe: that common rode of pleafure and jollity which moft men tread in, is not the way; the true way is per diverticula^ a by, a narrow way which few men follow. If we finde our wayes full of jollity, we have caufe to fufpift them iLnke6. 21. Woeuntoputhat laugh I novo , for fee Jhall weepe hereafter: yee that are \ fullhtere>fiallhunger heereafter: This loofenefTe I in following Chri^ is not the way. My bre- ( thren, if yee are going to any City, and ye are told before hand, that in the way toie there are many narrow bridges, many brakes to goe tho-row, that there are many vagrants todevoure

you

The Dottrine ofSelfe-dmialL

you, many Syrens to allureyou^ if yee find no fuch thing, ye may well fufpeft that ye are ouc of the way $ foif ye find no fuch oppofitioiv no fuch crofles and difficulties, no fuch ftrong lufts in the way to heaven, it is a figne ye are out of the way : Whoever vpill live godly biChrfi lefts 9 fhallfiffer perfection:. Paul tells Timothy here, th&thee bath fyowne his perfections and a f-fliffions \ and then he concludes, that Whoever in this prefect tme<> or in fucceeding generations mil live a bolylife 9 mufl fuffer for it: A man may fufFer anddoeraach for Chrift^ but Paul tells him, hee muft goe furthered fitjferperfecutiox for Chrifts fake and the Gofpell.

But you will obje<a,why fhould any man fuf-fer for the Gofpell, feeing that the Gofpel brings glad tidings of peace ?

I anfwer, that there are two parts of the Gofpell: thefirft is, that if yee take Chrift, ye (hall be faved: the fecond is,that if ye take him nor, ye are damned: it is not the firft part, the offering of Chrift, but the fubfequent condition, that doth breed perfecution. Matth. 21.53. When as the Mafter of the vineyard fent his fervants tothe husband-men> all his fervantsmreabufed^ be-caufethej called for fruit y which the husband-men were unwilling to give. When holy men call for fruit, and amendment of life, tfrs ftirres up men again-ft them. If in the way yee goe, ye find not thefe crofles, this oppofition, it is the broad way, not the way that leadeth to life.

Thirdly,if the wayes of God are full of crof

fes.

*09

a Tim. 3.1*.

ObicB.

Anfw t

no

The Do&rm of Selfe-denialb

fes, then be not dilcouraged from doing good aftions for the crofles that follow them $ that is a neceflary concomitant,and cannoc be ft vered. Many would be willing to doe much^but it may coft them their eftates$ then they favour them-Cdvcsy and will fleepe in a whole skinne: But if a ca(e comes, that ye jnuft ftand againft Popery, and for juftice againft indireft courfe?, itand to it, though persecution and imprifbn-ment come 5 turne neither to the right hand, nor to the left hand: that is, there are many itops and lets in the way which God hath chalked out unto us ^ yet though there be Lions in ic.yemuftnot ftepoutof it^ ye muftgoe on, ye muft grapple with the crofle.and not goe out of the.way^if yeebalke thofe crofles, or if ye Gt ftill and do nothing,ye provoke God againft you, as much as for your evill deeds. Revel, 2. ly.lkpow thj vporkes and Sufferings (faith Chrift.) Chrift takes notice, if yee fuffer for him, fo he doth, if ye decline the crofle: Cowardliaefle may lofe your (bules, as well as rebellion your bodies. If y ee have good cards,yet if you play them ill, you lofe: fo when you have a prize in your hands, and not u(e it, you lofe by it: fo when you have opportunity to doe good, and doe not ftand out, God will call you to an account for it 5 ye (ball receive judgement for fin-fnll filence, as well as for corrupt fpeech. Judge's 5.23. Meroz was cur fed, hecaufe the) came not out to helpe the people of God, as well as the enemies that fought agafofi them* />% 13*6. The barren trees

that

The Doftrine of Stlfe-denidL

thatdilbearenofruitvperecutvpaswellatthebriers So (hall men that have places, in which others would has>e done good. Revel. 21.8. the feare-/w//,are put in the catologue of thofr, whickjhall have their forth* in the Ukg of briwftove , which burnetwith finforever : thoie that are afraid ro doe good ihall have their por i^r. there, Takt heed therforeofmiffingopportunities through feare orcowardife: deny yourfelves, take up the crofli and follow Chrift, whiles you may. Many are much to blame, (b that we may take up leremies complaint againft them, lerem. 9.3. That there is no man that hith courage for the truth: Wee may tay of moft men, as of Harts and Stags, they have ftrength and great homes, yet they doe nothing with them, quia deeftanwm^ becaule they want courage. Some good Chri-ftians have fire in them, but yet they want blowing. Now what arguments ihall I ufe to make men follow the truth, notwithftanding thefe erodes and difficulties > Wee magnifie valour in any man, and the valour which wee doe magnifie,icisbut as the fwellingofa wall before the breach : it is nothing to this fortitude to fuflfcr forChrift, and agoodcaufe, being called thereunto ^ the doing of things without difficulties, is no triall 5 excellent things are difficult ^ this obedience which you owe to Chrift is not fimpleobediencc^but paffive obedience, and hath more difficulty and excellencies To what end is the Spirit and Regeneration given yov, if it ftirre you not up to doe more than o-

thers

The Dottrine of Selfe-deniall.

therscanorwilldoe? Lmbtr was glad of this oppofitioD, that brought advantage to him: fo Paul faith, that his fufferings will further his reckoning. Souldiersout of vaine-glory drive who (hallbee firft to fcale the walls, and to enter the breach $ that which they doe for a fha-dow, letusdoefortruereallities: let our affections runne out in this. Confider that in Gods caufe if ye fuffer not for well doing,ye Siall fuf-fer for ill doings elfe there were an inconfe-quence in that of Vcter, i Pet. 3.17. It Ubetttrto fuffer for welldoing than for evilldoing. If ye differ not with evil men for well doing,ye (hall fuffer of God for evil doing:confider all thofeMartyrs and Worthies of the Lord which have gone bo fore us 3 who gave a&ed their parts,and are now departed off theftage^ they might haveefca-ped if they would: lobn Baptift, if hee would have beene filent $ Mordecaj, if he would have bowed the knee : Thofewbowandredabort it*Jhecp shinms ■, and goats skinnet, Hebr. 11. might have been clad in filkes and velvets as well as others, if they would not have ftood for the truth. Mo-fit might have enjoyed the pleafures of &gftt y hee might have beene accounted the fbnne of /^ra^ his daughter, but he would not. Confider, if one askeyou thisqueftion. Will yee be as apibble or a pretious (lone ? would yee be worth 1000. others ? then refblve to fuffer for the truth: Confider what a perfbn yee take upon you: and that ye muft doe nothing unbe-feeming your felves ? then you will fay with

NekemidB,

The Do6lrineofSelfe.denialL

**5

Nehewiahjhdllfahamaaatrfiee} and who is there that beinga man at Iam^mllflee to the tempktofave hislift? Nehemiah. 6.11. Paul confidered him-ielfe, and therefore would not yeeld an inch to thefalfe Apoftles, Gala*.2. 5. Confider what God expe&s from you. A mud wall may bee made up of any thing, but the wall of a palace muftbemadeup with other materialls: if yee will bee Tempies of the holy Ghoft, yee muft have other a&ions. Letthofe who are watch-men, both for Church and common-wealth, let others who are in great place, confider this; if ye turne falfe, ye betray both your felves and others: refolvc therefore to deny your felves, having fuch a perfbn and (uch a charge.

But fomewillobjeft, I would doe thus and thus, but I can doe no good in it.

I anfwer,that it is more than you know: but however thou Qialt be fare to have thy reward^ if thou''doe what thou mayft: The Pbyfician hath his praiie, though his Patient dies: The Lawyer hathhh fee, though his Clients caufe mifcarry :God often fends rneflengers, though they prevaile not, that men might beare wit-neffe to the truth.

Yea, but the times are bad.and worfe than e-ver they were.

Tothislanfwer, that the worfer the times are, the better the Saints fliould bee: the Starresaremoft needed in the darkeft night: Mark§, 8.38. Hee'tkat is afiamedof mee> faith Chrift, even in an adulterous and Jinfall gene- . ration^

Obje&. Anfw.

ObitS. Anfmu

Vfi +

The Dottrinc of SelfedmalU

ration , of him mil I be afJvmei when I Jit iu my Glory..

Yea, but I am alone, and therefore can doe nothing.

But what if thou *rt alone? Eliah was alone tor ought he knew $ yet hee withftood all Baals prophets.andovercame them.Luther was alone, Co that one faith of him $ Vans homo folut totiut orbkimpetimfapinHit) that one man withftood the force of the whole worle: And what if thou art a!one,yet one cole may kindle another, and chat another $ and lb mayft thou, Men are incendiaries to make one another wicked $ bee thou ft> to make others good: however,though thou art alone, yet thou (halt take away that reproach from a nation, which God fpeakes of Ezech- 22. 30. that he fought for a manamong tUm thatJh&uld makgvp the hedge.and ; J andin ihegap ft fort him^ fortheland^ that hejhould not dtflroj it, but he found none ^ There will be a man,that b,a man of authority tooppofe the ftreamc.

Fourthly, if the way es of God are full of difficulty, then wee ftould learne from hence to proportion our labour to the worke:we tell you of this, not todetwrre you from commingto Chrift, but to excite men to take paines anfwe-rable to the worke. Chrift told his Auditors, they muftdenitthtmfehes, that they rauft take paines if they will follow h r m $ and this we tell you in his name .• we would have yee know the worft before hand .• raanv thoufends lofe their foules, becaule they thinke that lefle will ferve

the

The T>Q&rim of S^denialL

the turne, that there needs no (eft ftriftnefie ; no falbde of Sathan deceives men more that* this. If a man come to buy a kwell that is

P>rth 500. li. if hee hkb but 4C0. li. for h> hee e& without it, aa well as if he had bid nothing at all, hecaufe hee comes not to the full price of it s So he that will purchaie heaven, heemuft bid the foil price of it, elfe he goes without It: as good never a whit asnever the better (as we fay.) If a man be to Hft a burthen, which is a? much as he can doe with his whole ftrength, if he put but part of his ftrength to it, hee cannot ftirre it, he were as good never to touch it: fo it is here. It were better for you to do nothing than not to doe enough $ for if ye lived ftiil in wickedneffe.it might perhaps humble you 5 but when as men do but a litle,but yet not enough, they fee not the ir mifery: better not doe at all, than to doe things thus by halves* Sathan deales with men, as men with children: they takeaway gold and filver from them, and flop their mouths with rattles and counters,(b Sathan,be-caufemensconfoiencesmuft have fbrnething to fatisfie them, fuffers them to doe fomcthing, but yet not fo much as they fliould. Pitty it is to fee fo many lofe their laborsrthey come very neare, within aftep or two to heaven 3 and yet mifle it: many there are which doe much, like" the young man $ yet fomethingis wanting,that alfo muft bee had, elfe there is no Salvation. Why is there fo little change in men, but be-caufe they thinke that lefle will ferve the turne?

P This

Ml

iThcffij,

The Do&ri*>t of Selfe dentall

This cold, overly and cuftormry performance of holy duties marres all ^therefore confider but this.

Fit ft, that it doth you no good at all: wh|^ t good did the Laodiceamhkewarmm ffe doetktmr chey had as good bin cold: yc^Godm { heth } that thi) wen either hot or ~oll % Rev, 3.15. vVhat good did all that Amdfiah did to him, feeing chat tee did it not with a fincere and perfect heart? Thefe dough-baked fervices (as i may fo (Hie them )thefe carle lifts without ife^ rhefe ilighc (ervices profit not: therefore there are conditions added to chem in the Word: p a-'er prevailed// it be fervent: Jam. 5. \6. If thou bekevefl xx>Uhallthhefa4rt,A£iK 8. Effi3*allfaitb ^ditigeat hope> ani fmitfnUlovz : 1 Thef 1 .3. Ic is 4 % iod ob!ervation of Divines, that God lo/es adverbs setter than vzrbes^ well-doing; above dvig ; chofe thttiawitotktp.'ddfogi nothtvingmlding *4rme9ts> wwJhvtoKt, Mitth 22. u. 12. 13. as well as thole that came not: thofe that offered Grange fire, zsNiMznddtihv, and their cou-tfany, wereconfumsd, as well 23 they chat did 10: offer at a!h

Second y, confider the nature of ths thin ;,

'.vhac it is o be religious. Is it aieafie thing to

time nature 1? co workeacha-ige? Isicea-ie co

g:c ground of x racing Iu1? It is as hri i>cor

getground ofr thefea. C nfider the different

jbatwW: feSe Law and ihyt&ii isfoiritHt!I> wtase

\carnitt Hon* 7, Cnfi Jerchediffcennerof your

jaffe tioris, aid Sciov yourfelves, all chic we

I have

The Dottrine qfSelfe-deniall.

2.17

have in us is either common or corrupt nature Gods graces are beyond the one, and contrary to the other: muft we make theft duties of religion tobeonely in the by? Prayer, keeping of the Sabbaths, are to moll men but as things] in the by, the ftreame of their affeftion runnes in another channell. There is another thingre-1 quired of us than this ^ m muft kve the Lord with all our hearts> andftrength, Deut. 6. 5. This is it which all muft doe^they muft love God wi th all their ftrength, elfe they are not worthy of him. There is a qualification required of all that are faved 3 hc is not worthy of grace or heaven, that feeks them not with his utmoft indeavoun The difference twixt Cairn and Abels facrifice was this <3to*4.3.4.5/The one did it negligcntly,brought the wor ft of his fiuits,the other brought the beft heehad. Curfed is every one that doth the wortyof • ^ the Lord negligently^ that is contenting him(elfe\ cr ' 4 with the outward performance of it, doing it asataske, and being glad when it is done and over 5 to doe it diligently, istoworkewithan eye to that which it tends to.and to obtaine the 1 end. The end of prayer is to quicken you to I performe holy duties $ when you obtaine this ' end,thenisyour prayerdiligent.To doe things onely for fhew is nothing, the affe&and end is alkyou efteeme not your fervants works unlefle they obtaine their end: there is nothing that you efteeme,the end of it being not done^what is it to pray, the end being not done, men not being built up by it ? lud. 20. We muft buildup our P 2 fefoes, \

LiCe^.12.

a Cm* x 147;

Matth.i7.n-

The DotlrineofSelfi-denialL

ftlves in our rtoft holy faith > praying in the holy Gkoji. A cold for null performance doth but hurt us, breeds more coldnefle and deadnetfe in us. In habits, the more imperfeft the ads are, the more they weaken the habits - the duties of religion coldly performed, weaken grace. Let a man accuftome himfelfe to write carelefly and crookedly,it marrethhis hand. Lee us therfore do all we do to God With «3iti£ence*nd fertf^n-cie: corifider that thofe whom you thinke leaft neededfbr to do ir ? didfb^thetr diligence fhoud Hr you up.Youkndw that iscob mailed with Gdd dlmght^G:n.^ % 2\. and fo fhould you wre-ftle with him with ftrong prayers 5 Chrijl him-felfefpent man) rights inprdjer: lodkeupon the prayers of David* the footings of Daniel ^ above all others 1 ooke upon Vaul % you may fee him in *<atcMn^inpratfrf*tidfrffi hee hada

continual 1 ftrite with his heart, to Irtkg Us"hody> thar is, the deed* of his body, into fri^fiftih, J faqe under my bod] (faith hee) drid bring it int§ fub)eBid*> \eor. 9. 17. My body, that is, the finfull lufts of my bo^y, snuft bee fcou^ht do^vne^ I mu&goerhorow f%Hflftg till i have t\\cv\&ory^elfe I/hallka caff nwdy^ I fhall die have onely an outward fh^Wj bnc yer bee nothing accounted of with God. Confider rhi^ if a littlediligence wiM nor ferve the turne,adde more^ if prayer w'il nor dor ic, ad te fating toir. As there are fwe devils th^t will not beecaft out without fafii% andyryr y fo alfo arc there fome finnes. Muke the plotter fit to the difeafe.

Com-

The Doctrine ofSelfi-denialL

Complaine not with the fluggard, who purs his hand3inhisbofbme, and doth nothing at all \ or doth not proportion his labour to the work e. LtfTe labour would ferve the turne,if our foules were as dry wood, but they are as greene wood, there mult bee much blowing ere they will bee kindled. It is hard to get our foules to good du ties, hard to keepe them on the wing 5 we muft continue in prajer y and that inftantly too. Men are ready to give over,arid to fit downe,but you muft continue. Ephef 6. Wee mufl watch thereto with perseverance 5 there muft every day bee a new winding up of the foule 3 there is a fpring of finne in us, lb there muft be a fpring of holy duties, we muft doe them conftantly$ you have daily new crofles, and impediments, therefore you muft mend your pace in the way to heaven, and be more diligent: you mufl be fervent in fpi~ rit^ferving the Lord, andnetflothfull. Roman. 11. 11. Doe your owne worke, up and be doings and the Lord bee withyou, iChronic. 22.16. God will deale with you as hee did with the Eunuch, hee was reading of the Scripture, andGodfent Philip to him for to teach him ? A&. 8. i6.&c. So Come-Urn, hee was praying, and God fent hit Angell to himfirft, and afterward Peter > AB. 10. S o the A -pcftles, when as they rowed all night as Chrifi bade them> he at loft jojnes himfelfeto them^andhelpes them, Uatih. 14.24. &c. The worft naturs with hishelpecandoe anything, the beft without him can doc nothing.

Fifthly, if the wayes of God are (b foil of P 3 crofles

21?

Rom. it. xi.

rfii.

xlo

TheDoBrine of Selfe-deniall.

crofles and difficulties, thenlearne from hence to juftifie the wifedome of the Word of God 5 and the Religion of the Scriptures. It is an argument that it comes from heaven ^ becaufe it is not a whit agreeable with our natures. It is a pure and no leaden Lesbian rule $ it is a ftrait ruleoppofitc to us in all our obliquities.- It is not from thepolicie of men, for if it were 3 what end flbould they have in it ? There is no content in it, a man muft deny himfelfe, mor-cifie each member, and hee muft have crofles too. Againe, a man muft not thinke to have many following him, not to bee Captaine of Companies ^heere is nothing that will draw men after him. If Chrift had done as Cyrus did, who proclaimed, that if any man would follow him, if he were a Husbandman, he would make him a Gentleman 5 if a Gentleman, hee would make him a Noble-man 5 then men would have flocked to him. This juftifies Religion againft the dunghill gods of the heathen 5 againft the Mahometan Religion, that tells men wfcat women .an J what pleafiires and rewards they (hall have if they follow it: this argument therefore is amarke of the holinefle and purity of our religion.Miracles they do but excite us^they doe but as the bd!s that calls u to the Sermon.they canno* worke f nth witiMn us$ Raman. 13.14.17. ihu t comes ontly by hearing and reading this word-, there is nothing in this that doth fure with ournatme;thefe inherent marks arc they by which wee know it to be the Word

The Dottrine of Selfe-denialL

ixl

of God. Wee propound onely the Objeft, we doe not propound Syllogifmes; wee tell you onely what it 15. Mofesin the beginning of Ge« nefis propound, onely what God hath done, he propounds no arguments to make men beleeve! it: foihe Apoftlescome with a naked meflageJ ffethat kleevethjhallbejaved, heethatbekevethnon Mark.i*. 1 /hallbee damned. In other fciences, and fo in all! things elfe, there muft be principles, elfe wee fliouldrunne into infinites. If onefliould aske you, how know you colour ? You anfwer by the light: but how know you the light? You an-fiver by it felfe .• and then you goe no further. So if one aske you.how know you whether fuch a weight bee true? You anfwer, by theftan-dard: but how know you the ftandard to bee true £ Only by it felfe. But this is an argument that the Scripture comes from heaven, becaufej there is nothing in it, that pleafcth men. Nild^ Bchxmani there is nothing that is tempered., j and modificated toour difpofitions.

Sixtly, if the wayes of God are fall of diffi* j?a $, cuhy,then labour for a fall mortification of fin-fall lufts: doe it not by halves. Whence is it that religion is (b hard? All difficulty is fromfomi difproportton and difagreement ^ and this difficulty here is from the disproportion between the Law and us: wee cannot bend the Law to us, but wee muft windeup ourmindes to it. As wee fay of griefe, that it is a relu&ancie of the will 3 fo there is a reluftancie here betweene the corruption of our nature, and the Law ^

P 4 and\

/"

111

ObuEi.

The Dottrine of Selfe-denialL

and this breedes the difficulty : One of them rauft needes yeeld. If you put fire and water together, there is no quiet, but a continuall Ihife, till one of them get the vi&ory 5 then all is quiet: So is it in fickenefles^ Let a man have a ftrong difeafe and a ftrong body ^ hee ihal! never have any reft, as long as they both continue in their ftrength: but let one of them ^et the viftory, then there is reft and eafe: If nature gee the vi&ory, then wee have our perfect health .• If the difeafe get the vi<5iory, yet wee are quiet: and hence are thofe ludda inter-valla before death. So it is here 5 if lufts get the vi&ory, then there is peace indeed, ftch a peace as it is; men have reft and content in their forlorne eftate: but if grace get the victory, then there is a perfeft peace. To have quietnefle and fweetneflc in religion is to come to an agreement $ and without this agreeing, there will bee no facility: the way to make it eafie, is to heale your natures. Religion is not difficult in it felfe^ it is as light that is pleafant to good'eyes, but yet to bad eyes nothing is more offenfive^ it is like good meat that is pleafant to a goodftamacke, but yet toa bad nothing is more odious. Heale yournatures, and get perfeft health,then thefe waves of God will be eafie to you.

But you will fay,Who is there that can come! to perfeft health ?

I anfwer, that though you cannot attaine; ropcrfefr health, it is no matter, fb as you can J

come J

The Doftr ine of Selfe-deniall.

come to fuch a condition as to bee a: reft ; the \ body may be at reft and quiet, though there be j diftempers in fome particular part of it. If you * would have joy in the holy Gho(v, peace of I confcience which pafleth underftandingjabour to make an agreement: yoa cannot bend the Law, but you muft cleanleyour hearts, you muft winde them up to the peg of holineffe, and get Evangelical holinefle, which is required and accepted.

Laftly, if the wayes of God be fo full of dif-| ficulty s then we had need to humble our felves: j if the. Law be (oholy and fogood, and wee Co ' averfe from it 5 it muft be rebellion when as you fee your felves (b backeward to doe good, fo contrary to it. Let this open a crevis of Iight 9 to fee your corruption: this is very needfull 5 men complaiaeof theL w, they /ay that it is hard and written in Wood, as Draco his Lawes were 3 they are but flefli and blood, and what can they doe> Beloved, this we fhouldnot doe 3 but let us refleft on our felves 3 as Paul did,and fay with him. Romans , 7.4. The Law isfpmtujll, bnt wee arecarnalk foli underfinne. Let us bee humbled j more for this badnefle of our nature, than for ourafruallfinnes: the worfer your natures are 9 the greater and more finfull are your (innes:for the more nature there is, the greater is the fin : the worfer your natures are^ the more barred is there to the Law : therefore abhorre yourna-tures,refled upon your felves, juftifie God 9 and j give him glory, and his Law, pfalm. 19.$. The\

Statutes '

XM

**4

Dotf.$<

The Do&rm of Selfe- deniall.

Statutes of tin Lord are right, and the commande-mtnts of the Lord are pure : quarrell not then with the Law, hate it not, as all unregenerate men doe. And thus much for the fecond Do&rine. We come now to the laft, which is this:

That all who looks f°? * n J intereft in Chrift, all that mil receive benefit by him^ muft follow him. They muft deny rhemfelves, take up Chrifts crofle 9 and follow him 5 they mnft tread his fteps, be obedient to him in all things, Rom. 8. 24, Whom hee AidforekpoW) them alfo hee did prede-fiinate, to bee conformed to the image of his Sonne, that hee might be thefirfi borne among many brethren: that is, all that God hath chofen hee will have them to bee like their elder Brother Chrift Iefus: we muft goe all in one livery, we muft bee conformable to him in all things, bee ready to doe like him, as Gideon faid to his (bul-diers, iWge/ 7.17. Whatyeefeemedoejhat doeyee. So Chrift who is our Captaine and General!, faithto us, A11 ye that will be (aved by me,rauft bee like mee, ready at a watch word to turne which way I will have you. There are all the relations that may bee betweene Chrift and us, which maycaufeus for to follow him: Hee is our King, ourFather s and our Matter, therfore wee muft follow him. There are two forts of men in the world ^ the firrt areftraglers, fiich [ as ftraggle abroad like fheepe without a Shepherd, lawleffe men that follow their lufts 5 thelemen are priviledgedmen, and may goe whither they will: The (econd fort of men are

they

The DoSlrine of Selfe-denklL

they that give themfelves to (crve Chrift,!ook>

ing for falvation from him : thefe muftrefolve

to follow Chrift. But here maybe fbme obje&ions raifed: you

will fay3 that the Law is the rule ot a mans life,

how then is Chrift the rule >

lanfwer, that Chrift is the example of the rule, as in Grammar and Logicke, after the rule, you have an example put ^ and ChriS by his example gives you more facility to per-formeit.

Yea, but this rule is too high for us, who is there that can reach it? Take away hope, you take away indeavour.

lanfwer, that it is true that none can reach it 5 yet wee muft goe as nigh it as wee may. Firft therfore confidcr that it is for our advantage to have fiich a rule 5 in other things men labour for the beft copies and Samplers. It is ab-fiird for a man to fay, I cannot follow the flrait rule: Therefore will I have a crooked cine. I cannot hit the marke, therefore I will have a falfc one fet up.

Secondly, it is needfull to have the beft rule, becaufe we muft alwayes grow forward to perfection, Phil. 3 13. x 4. We muft forget that which is behinde and looke to that which it before.

Thirdly, we muft have a perfeft rule ro humble our felves by it: taking Chrift for our rule, comparingour fclvesby trim, wer feeourowne filthineffe, and with ?*terl\y tohim, Luk, 5. 8. D epartfrom ut> we are fafidt men. So lob feeing _ ; ' ,, \ God,

**5

ObU&.

%Anfwtr<

0bU8,

Anf&er.

\ i*6

ObjiB.

Aofwer t

Obh&ion, Anjmr.

Obi ft.

The Dotfrine ofSelfe-deniall God, abhorres hiwfelfe, andrepents indufi aniafies,

But you will fay ^ If Chrift lived with us, ■and we faw him $ if he would (as it were) leade I us by the hand, it were fomething 5 but hee is I gone.

I anfwer, that though hee be gone, yet hee hath left guides to leade us in his ftead, he hath ieft the holy Ghoft and his Spirt with us 5 who, lohn 16.13. Jhall Uade us into all truths neceflary for Salvation; hee Irath left us his Spirit to tell you that this is the falfe way, this the true ? and rhisSpirit he (ends into every regenerate nuns heart. Gal 4, S'AtfooKe&j/ouarefonnes, he fends his Sonnet Spirit into yow hearts, whereby jou crie^ Abb a father.

But you will fay, how (hall wee know when the Spirit fpeakes?

I anfwer 5 by the Word} what the Word faith, ! the Spirit faith.

But thefe are but remote guides. Therefore you have the Saints that went all in one path : Firft,the Saints that are dead and gone, and then thofe that now live: You have the Spirit, the Word, and the Saints to teach you5 onely remember this caution, that the Saints are a rule to you, though nor a perfe& one^ they goeinandout 5 eye them; but yet eye Chrift beyond them, who is the authevr and fimfier of our faith > Hebrewes 12.2. In all other things and arts, Noneji ejufdem invemre '&perfi* cere$ one man beginnes, and another finifh-

eth :

I be 'Doflrine of&elfe-UemML

eth: btft Chrift, ashee is the author Jo See k thejwjhtr of our faith: he hath begunnfc the Ik t ftrine, aid the thing, andhewiiifiniftiir. f, the better understanding of the point, I will (hew you thefe two things.

Firft, the a&io'n; what it f s to follow Chrift.

Secondly, the objeft and patteme that wee muft follow .• and that h Chrift.

fbtXhe firft, ^hat it is to follow Chrift 51 anfwer, That to folf6W Chrift is to refblve to coe or fuffer wirh all our hearts, or willingly whatever hee commands, at all times, and all manner of wayes. There are foare things in this definition, Which exprefle what it is tbfbl-low Chrift.

Firft} wee mnft refblve to doc orfiifferariy thing that hee commands, We muft except nothing; wee muft refblve to obey and doeal! righteoufnefleand to abftaine from all unrigh-teoufiiefle: Wee muft refolve to goe through thlcse and thin, rough and fmooth ^ wee ma ft doe as the Romans did, Km* 6. 17. okffhat forme ofdoStrim that if delivered tous\ not one partonely, but every particular from the very heart. The reafbn for which we wire delivered by MrStvtoHrfrom thehmdsof&vremmief, was^ that *ee might ferve him vohhoHtfeare> inholinzffe and righteonfajfi before him all tk dms of our U»er 9 Luty l 75- Lee the tuflage We what itwill, fafe ordangerous,pleafont or diffi^uk,by poverty or abundance ^ let Chrift leade us thorough go3d reporcandbad report, wee muft follow him. I

put

t*7

What iris to follow Chriy, and htnv wee ■amft follow him.

ZlS

The Dottrine ofSelfe-deniall.

put in the definition, to doe or fuffer ^ differing but an higher kinde of a&ion, to doe, though you fuffer for it .-Suffering of it felfc(as the Phi-lofopher well obferveth) is not commendable b but to fuffer in doing Gods will in fimple obedience is to obey without any difficulty,

Secondly, you tnuft doe this with all your hearts, and willingly: this is exprefled in the Scripture in three tcrmes, Deut. 6>ytofoveferve or follow Cod with aUjtmr minde^iw all jourfoule > and with all)wutJircttgth.lchofe this Word,with all your hearts, the rather, becaufe it comprehends all the reft.

Firft.to ferve God with all your minde, is to fearch his will, to plant on it, and to know it: fbme there are that follow Cepku y others that follow Faul^ addi&ing themfcl ves to their opinions : there are di verfe opinions of men$Some thinke this good, others that, without looking to Gods will: this is not to follow Chrift with all our minde: When wee fiibmit our minds to his, and make his minde to be oars, then wee follow him.

Secondly, to follow God with all our hearts, is to affeft that which hee doth, and all that hee doth affeft $ when as all that hee doth is comely to us,, when as we fee his image in his word,and in his Saints-and follow it: men follow the anions in which they fee a beauty and comlinefle.

Thirdly, to follow God with all our ftrength (by which wee muft note the executive powers and faculties) is to doe all that we doe with all

our

The Dattrin e of Selfadeni a 11.

z%9

our might, andbyGodsdireftion, nothing a-gainft his will or likingrhe that fervesGod thus with all his heart, when any thing is fiiggefted contrary to Gods will, he faith h I know my matters will, I dep nd on him,! will follow his advice, and nothing elfe: this is to follow him with all our hearts.

I adde, to follow him willingly: it is not e-nougfi to doe the iftion com manded,, but wee j muftfollow him,as the meepedoth the bough, j with readineffe and willingurffe. Being right, it comes from che regenerate part^ every regenerate man firuksatiilpofiuon toChrift, longing after him, inclining to Mm as the Iron doth to the loadftone or the (tone to the Center: Many there are-thatfollow Chriit, and hold not our, because che Principle is not good.

Bucrhc Saints themielves finderelu&ancie, the fpirit i& willing, but the flefh is weake.

I anfwer, that oftentimes the flefh followes obtotto collofike the Beare going to the (lake,yet the Ipirit brings it into fubje&ion. I cannot better exprefle it than by that of Peter. Chrift tells K<m t hat tpfan he was old hefhould be carried whither fa would not. lohn. 21. 18. True it is, that he went to the ftake willingly, elfe hisdeath, whereby he gloiified God, had beene no Martyrdome ^ I rue it was, his flefh was unwilling for to doe ir, v et his fpirit overcame it ^ remember this, that Vou muft doe it cheerefully.

Thirdly, it muft be at all times ^ many follow Chrift, but at a brunt , and in an extremity

they

z$o

TbeDottrwcoj ,

chey fiieaway, asfbulaitrs topni their colours, when as the battaile is ni,<h, or as lemurs leave their raafters in harvest, when as they need chem moft. Chrift would have men know what he expefts: as the proclamation was made rothelewes, tiux. if *nj mans heart fainted, bee might got backg , aad return to lis cvmthoufc a-gaine^ (Deuteron* 20. 8.lHdget 7.3,) So Chrift deales with us $ hee tells us the worft before hand, to fee whether wee will goe backe or no. Chrift deales with us, as Naomi did with Rntb , when flhee had intreated and perfwaded her to leave her,- and goe backe to her owne Coun-trey againe, Ruth. 1.28. When all would not doe , and when ftiee law that (he was ftedfeft-ly minded to goe with her. then (hee left (peaking. Chrift tells his follower? what they muft looke for: If they are willing fo under-goe it , then hee takes them, elfc hee takes them not.

Fourthly, wee muft follow him all manner of wayes} that is, inwardly and outwardly.-In both theft there is a difficulty.

There is a difficulty to ferve him in the (pi-rit ^ many an aftion commeth, that if it were to be done in the outward appearance onely, it might be well put off; but to do it in fecret,this is hard 5 when as the Confidence faith, fuch a thing muft not bee got, fuch a thing muft be done, fuch a luft muftbelubdued^ fuch a duty muft not be omitted: this is not enough,but you muft profefle Chrift, weare his livery, and

(hew

TheDottrine of Stlfodeniall.

(hew whofe you are; In many things it is eafier todoethefpirituall, than the outward ad: As Mar.8.$ S.Whofoever is efoamedofmefain Ch \ ift, eveninthis adulterous andfinjullgeneration^ of him Jhalll be ajfiawed when ijhalljit in my glory . to pro fefie what a man is in (uch company, in fuch a place, is not much • but you muft proftfie Chrift at all times, in all places: In the mid(t of an adulterous generation. You muft thus follow Chrift, clfe all this is nothing. And thus much for the firft thing, what it is to follow Chrift.

Wee come now to the obje& and example which we muft follow, and that is Chrift. And here, firft,we muft follow his example: fecond-ly, we muft follow his precepts.

Firft, you muft follow his example $ doe as he did, fet him up as a patterne of imitation, 11 would be infinite to (hew you all his graces: yet I will name fome particulars wherein you muft follow him, that fo we may not be all in the general!.

Firft, he abounded in lo$e, which he (hewed in his readinefle both to give and forgive. Hee (hewed his Jove in giving,in that he loved men fo,that he gave himfelfe for them.^Sf. 20.3 5 .he faith, It ismore blejfed to give thantoreceive. For his love in forgiving, hee forgave thofe that did him the greateft wrong, he had compaflion on the foules of men 5 and on their bodies too: For their (bules, he groaned to fee them as Jkeep without a/hepkrd>Math.c).% 6. So for their bodies, he fed many thoufandsof them often times.

CL Second-

The DoUrine of Selfe dent all.

I

Secondly, For the glory that was fet before him 7 he endured th? Crejje, and defpifed thifhtwe, Heb. 1 2 . 2. that is, hee fawGid and his glory, and then the good and evil fp^eches of men were nothing to him : heeeyed the glory of God, and defpifed the glory and flume of men: as you may fee, la^'23.8.1 i.by comparing them both jcogether, When as Pilate >'e*t him to Heroic Herod wasexceedinggladwhenhejaw him, for he was iir?-rotutofeehimofa long fime^ becaufe hee hid heard many things of him, andhet hope it* havefeene fame miracle done by him ^ (Lukg 23, 7. to 12.) But Chrift defpifed that glory which he might have gotten, hee would neither doe nor fpeake any 1 thing before Herod 5 Therefore Herod and his vm \ mocked him : Here he defpifed the glory and the (harne too : when as much was expe&ed from him, he negle&ed all $ and Co muft we.

Thirdly, hee was exceeding humbte arid Matth.11.-9. meeke^ Learneoftne^ for I awmeekeandhwlyof hart: this his humijityappeares in this : Firlt, that he excluded non e, no not the* meanefh Second y ? he did not render rebukefor rebttfa \Vtt u 2«23. he endured all. Thirdly in tbar hee was ready to part with his right 3 and his life. Fourthly ,in that he wafted his difcipfes feet.

Fourthly, he was diligent in his calling pnb-likely and privately^ he went abroad 3 preaching upon al! publike and private occafions^eady to take all opportunities to doe good : hee takes occafion to comfort the womar. of Samaria at thewellylohn 4. fo when as he faw them ftriving

for

The Vo£brins of Sclfi-denUll.

for the upper place at the table, hee takes occafi on todifcourfe of humility 5 Luke 14. He did con fi-, der the end, wherefore he came. This was the end of all his comming 3 to doe good .• Ir was his delight to doe Gcds will: all he did/it was Gods worke, heedidittoglorifiehim: and for the gcodofmen, which was another end wherefore he did it.

Fiftly, he was ready tofuffer any thing, to bee defpiftd, to undergoeany thing at his Fathers pleafure .• hee (ubjugated his defires to his Fathers, and he did rejo) ce in it. MattL 11.25. Ithanke thee, 0 Father, Lord of heaven and earth, be-caufethouhafthidthefethings fromthewife andpru-dent, and haft revealed them to babes and fuellings 5 evenfi Father, forfo Hfeemeth good in thy fight. 11 had beene more for Chriftshonour,to have had wife and great men to follow him ^ but hee re-joycethin this, that God had hid him from thofe : \ and revealed him unto babes , for that it was his Fathers mil. So we muft reft g>ntenred with any thing, if it be Gods will.

Sixthly, Chrift likewife fulfilled all righteouf neffe, Matth. 3* 15. hee was full of zeale for his Fathers glory ^ follow therefore his example in all thefe. And not onely his example, but his preceptstoo. Firft, beleeveinhim^ thhhthe great mrke of God, this is the mrhg he accepts, John 6. 2 p. To beleeve on him nhom the Father hathfent . This is the firft precepr. The ftcond precept is, Repent, for the kingdome of God is at hand^ Matth* 3, 2. The third is, to abound in love one to another: Q_ 2 follow

*34

Tfii.

-•

The Do&rine of Selfe-dcnialL

follow Chrift then in chefe precepts, and in his his examples.

If then all that looke for any intereft in Chrift, muft follow him^ then in the fir ft place learne from hence not to be auricular, but reall DHciples; doe not makeaprofeffion, get not knowledge in thebraine onely, but adit too. Thisisthe v difference twixt Chriltsand other mens Difciples; if a man follow Arifhtkfit any otherSjit is enough to know and hold his tenets: but he that will follow Chrift, muft follow and doe his precepts, muft imitate him. The difference betweene Divinitie and other Sciences, is this, in other Sciences^ you underftand them it is enough} but in this it is not enough to know it, you muft doe it. This is like leflbns of Muficke, it is noc enough to know them,but you muft praftife them: it is like a copy of wri • ring^you muft not onely reade it, but you muft aft it, and learne to write after iu Wee muft not only know what temperance, patience,and love are, and the like, but you muft aft and pra * d:\Ce them: wee muft beleeve and undergoe theCrofle, if we will belong to Chrift: lohn 6.45. Every manthal hath beard , and hith learned of the Father, commcth to mee* God makes us fit to follow Chrift, hee declares the truth, and bowes the will: he teacheth thecrea'ures, the Ike,and the Storke,to do thus and tfyjS} he pqtsa fecretinftind into them, which makes them doe that they doe ^ and fo he doth wirh his Children: hee makes them of Wolves., to

become

The Doftrw* ofSelfe. deniali

*J5

become lambes $ he makes a thorow change in them: It is doing that makes you ChriftsdiC-ciples $ ific were but to know, it was nothing. Confider what yee pra&ife, and how ferre yee doe Gods will: wee looke not onely for the knowledge, the remembrance, and repetition of what We preach 5 (though it be good to repeat what we heare, and it is ill to omit it.) but we looke you fliould pra&ife what you heare ^ we would fee the Milke, and the Fleece not the Hay againe: wee would fee your defeftsand weakneffes amended, and thofe duties performed that you negleft.

Yea but you will fay, you doe pra&ife what you heare. But I fay unto you,as Samuel did to Sml^ when he to!d him he had kept the Commandcments of the Lord, What thin, faith he,mane theft ilea-tings $j the Shetpe in mine earn ? \ ^^.15.14. If you are Christians, if you pra&ife what you 1 ►heare, what meane thofe oatheswe heare^what meanes this drunkennefle,this idleneffe,rhis vanity and pride in apparell, thfe greedy fteking of profit,rhis prophaning of the Sabbath which we fee > What meane all theft, ifyou kcepe the Coramandements? Thofe that follow Chrift doe acknowledge him, they pra&ife what they heare, and no more.

Secondly, if all that looke for any intereft in Chrift muft follow him, this exdudesall thofe who faj they are Iewes,aMfare ntf> Rev.2.9. Such as profeffe themfelves to bee Chrift?, and are

Q3 not:

t/lftfoet*

h

Z,»

The Dottrine of Selfe denialL

Matth.ij.

Matdi. >••■«•

ut: they weare his 'tvery and badge, but yet ire falle h- arted. We follow Chtifl^ you fay, hut if you doe, let me put you to feme Interro-yjtorief-

Firft 5 are you contented to be divorced from

ill elfe, an I to mike Chrift your felfe ? Tbde-1

iy yoar pleaiures and your profits 5 like lames

».id ioh» y Mat hew 4. who left fathers, nets,

id (hips $ and like the Apofties, WhofcrfookgaB

inl followed hirnZ Will you pare with every

.ung, with every finne and vanity for Chrift?

The young man mufi fell all tfhewillfollow Chrifi>

a»d this he was loach to doe, .

Second y>are you contented to beare all that he bore 5 Im: inenotinthefamemeafure, but are wh able to bee baptized with his baptifme^ and to drink* of his Cjipfhxe you content to be defpi-fedand hated^asheewas? You muftdbeit in t your me^fare,. though not in that d^ree that lhedid. 2 rm. 3.12. Thoufyowefl (faith Paul to Timothy)what ptrfetu ions Uniuni lyet^andnol T^nely,bHiaUtl^t»HlUvegodl}i^Chr^il'jus fhtll fujfer perfr.cution: It is his livinggudl/ that brings perfecution^ the being downe-right,and bawking norhmsj becaufe the devill is then our enemv, and will ftif» eup men againftus 5 hee will nibble at our heele. Ifwe live not not godly, weare northenhis enemies, hee will let us \ £oe. If there be warre betwixt two Nations, fuppofe Durc'i aqd.Spani/h, either of them med -ingwicja En^liflvor French that are but indifferent, they let them alone, becaufethey

arc

The Doctrine ofSdfe-deniall

M7

are indifferent men,and not their enemies: So doth the devi^he lets men alone whoare but indifferent:, but the Saints who are enemies, they are lure to fmart foutif he meet with them.

Thirdly, if you follow Chrift, is the feme mindeinyou as was to Chrift, Phil.2.$. Are 5cuaf-fefted as he was ? David was a man after Godt mne heart, A3. 13.22. So every Chriltian muft beaffe&edas Chrift was. Doe you hate thofe things that he hateth ) Doe ycu not onely ab ftaine from them, butalfbhate them > Are you zealous for Gods glory ? Are yoor foules vexed for the unclrane converfation ofothers ? Then it is a figne rhat you follow Chrift.

Fourthly, what doe you doe ? Doe your a-ftionsfecondyour defires? Are you like David .<? a3s 1 >. ii.Areyou mm after Godsevpmhent, which mil fulfill all his will ^ or are you of jourfa-ther thdevUl, and fulfill his lufts ? lob* 8. 49. Chrift ufeth this argument, to prove that the Iewes were of their father the devill becaufe his lineaments were in tfciem, as the fathers are in the childs ^ you are wu therm and lyarsashee rrasjohn 8.49.therefore> ou are his.So I would have you confider what you doe 3 fee whethe you are holy in your converfation; if )ouare not, Chrift will difcard fuch fcrvants, andall the world (hall know it, jhar you are none of his, if v 012 are not ready to doe any thing for him. His life muft bee in all thofe thar are his., his image muft fhine in them, they muft have his graces.

CL4 Fifcly,

*?8

Differences berweene the falls of the Saint«,and other mens>

The Doftrine of Selfe*denialL

Fiicly,how doe you doe, that you doe > Doe )\\u c -vithaperfe&heartorno? 2 Chron.i^.i. Ama&foh did mnch^ but yet he did it not with aper-fe&hetrt. Some follow Chriftia the faire, but forfake hirn in the rugged wayes, as thefecond ground did: Some follow him for themfelves out of a felfe-Iove: fome for a kingdome, as it* h»: fome follow him, but yet at a pinch they will ftart ajldelify a broken bom^ as the Ifraelites did, P/V.78.85. fome follow him, and after-wards-fall away, a3 Ieroboam and Rehoboam> a Chron* 1 o. 11.12. But now how (hall we diftin-guifti thefe ? Doe thefe interruptions hinder us from Chrift ? What (hall we fay ? All fheepe are not of the fame ftrength^ fome are Lambes and cangoebut foftly^ and Chrift isamercifuU Shepherd that cafts offnone^now how £hall we diftinguifh ? The Saints goe off and on, an^l (q do wicked men,what is the difference between chem ? This is neccflary to be knowne, becaufe men are apt to deceive themfelves.* they lay there is a fimilitude betweene Saints vermes and finnes D and theirs^lopke on the outfide,and there is little difference. David and Peter 3 they finned foully \ their finnes in outward appearance were like to other mens: So for their ver-I tues. ftupidity doth oft times aft the part of true ! venue. Take one that is ignorant, he dies patiently, becaufe heknowes nodanger,as well as a godly mm that is fureof Heaven: both miy be abftemious and patient in (hew, but now we will diftinguifh chem.

Firft,

The DoEirine of Selfs-deniall.

2-39

Firft, though the Saints fail, yttthzreUve-ver anyway ofmch$dne'jefoundinthemi there may jpraLijp,2 4 , be'iufirmities in them, but there is never any conftant continuance in any finnes of omiflion orcommiffion: A holy man may forget htm-felfe, but yet ye cannot fay that he is a covetous raan,or a wicked man $ holy men finne,but it is out of an incogitance, doe but put him in mind, they mend all $ put another man in minde never fo often, tell him of his (wearing and drinking, yet he doth itagaine.

The Gnnes of holy men proceed from pafc fions, and paffions laft not long, but quickly va-iiifh. David was tranfported with pailion, and Ptferwith feare^ The Saints finne not out of deliberation,they recover quickly againe,there is no courfe of finne found in them $ if their finnes proceed from either of thefe two, inco-gitancy or paffion, they are quickly at an end. I fpeak not nowof finnes that are not revealed, for in fuch they may continue all their lives, as the Patriarchs did in their poligamy: but as for other finnes that are revealed, the godly mwr ftand in the my ofjtnnen : They may perhaps croflethewaiesotfin, astheeves doe the high way, yet they walke not in the wayes of finne, The) fit not downe inthefeat of thefcorners.

Secondly, the Saints, as well as others may be fubjeft to finfull lafts, that may prevaile and carry them awayrbut the matter is not (o much, what affeftions we have, but how we ftand af-fe&ed to thofe affe&ions, A holy man'may

have

Pfai.13^.24.

Pfali.x.

The Doftrine ofSelfe-deniall

have a moneths minde to an old finne, he may delight in it, and incline to it, becaufe there is fleih in him: but yet he diflikes that liking,and difafFe&s that affe&ion, and difapproveth of this approving: and this hee doth nor from checkesofconfcience, but he doth grieve for that love, and forrow for that delight, asbeing contrary to the will of God.

Thirdly 5 an evill man and one that is not found hearted, ads himfelfe in finning 5 but a godly man doth not fo. To underftand this, youmuft know, that after regeneration there is another ftlfe.Romj.i j.Ithno morelthat doth it, but finne that dwelkthin me. I am another man now I am regenerate $ fane is but an inmate* In a wicked man> good is butaninmate,he may fay it is not I, but the good that is in me doth this. Wicked men they have no thorow change • wrought in them, therefore they doe good on-I ly by fits 3 a godly man being every way him-! felfe, not being tranfported with paffion, let j him ftand on equall termes with finne, let not I finne get the hill and the winde, let himre-: member himfelfe 3 being freed from violent j pafiions, he finnes not: Regenerate men finne , j yet rhe peace is not broken betweene God and : th^rn, becaufe their mindes never yeeld to {in. i A s it is betwi xt Princes that arc at peace,though [ Pirates of eir her nation rob the others fubjeds I yet it breakes not the peace 5 it being c*one j without the willof the King : So it i^ with fin in Gods children, it breakes not the peace betwixt

The DoSirine ofSelfe-deniall.

141

twixtGodand them, becaufeit is butarebeil, and thev agree n )t to it. There is a difference becweene the entertaining of finnes as theeves and robbers, and as guefts; wicked men enter-caine fin as a gueft 5 the godly man himfelfe ne* ver fins ; an j he entertaines fin but as a robber.

Fourthly, thofe that follow Chrift bu r in fhevr, and onely weare his livery, they often fall off, they can d je nothing: many uncleane per-jfons and drunkards often refblve to leave their courfes ^ but be caufe their hearts are no: ch m-ged, ic is but a purpofe, they fallbicke againe. Becaufe purpofes anting from the ft efh are mutable, they areas the flowers of grafle, they quickly perifh: (bare all the thoughts ofcivill men} they are flower? indeed, and the befl: flowers that the flelh can afford, yet they quickly pfrifh, becaufe they are froaa the flefh, becaufe they are farre from grace and come not from an inward Change; but the purpofes of Gods children, they come from a change within, which makes themabte to perforate them. If you find your fclves unc0nfUnt, that you cannot corn-mandyourfelves 5 you are not right. Chrift finds this fault in you.and fbdorh lame* , Jam.i 8; Ton an double mindedmen.aniunflalk in alljow waies^ that is,you partly look on God, partly on fin 8c know not which way to go: you are in an tqui-librh* nothing preponderates you one way or otter % \oi are in the wayes of God, and in the wayes of fin,and.f his makes you unftable. Op-pofire to this, ha fingle minded man, who

lookrs

lookes onely to God-, other things being put in, yet he ftill lookes tqGod: firch may be fub-je& r o ebbings and Sowings in and out 5 yet this is the difference, though they are fhaken, yet they are like to trees that have a good root,that holds them that they doe not fall: they are like a (hip that is tyed to an anchor, they wagge up anddowne, but yet they remove not: other

Kal.i • ♦. men, and wicked men are bkwmsvtf Hh$cfi4ffk % they continue not, they are driven with the winde like waves,becaufe they have ho root.

Vfe j. Thirdly, if every one that will have any in-

tereftin Chrift muft follow him, thenlearne from hence not to ftand at a ftay, fet no limits to your holinefle: Looke to Chrift, hee u ont pattern, Heb. 12.2. grow up to fall holinefle, be ftill mending, and mending according to the copie: there is no man that doth follow Chrift rightly, but doth this. Let men ftt limits to themfelves, to have as much as will bring them to heaven, there is onely a felfe- love and a felf-feekingin them * but ifyoudoe it for God, you will endeavour the utmoft. When menfinde fault with holinefle and exa&nefle,and fe'retly limitthemfeIves, and (ay with him, Deumcoh utpar eft, we will do that which fhall be fitting, and no more, it is a figne they doe not follow Chrift, that it commeth not from God.- if it came from God .and love to him.you could not but endeavour perfection. I wou!d but aske this queftiont f you, doe you make God youT utmoft ebdor \\o ? If you doe, then appetite

fink

The DoftrincofSelft-denialL

*43

fimk eft iafi*Hut> you would never ftint your felves: if you doe not make him your utmoft end, then you will limit your felves. If a man defires money for fuchanend^ when heehath the end, the defire ceafeth ; (b if a man defire Phyficke for health, hee defires onelyfc much as fhallgune his health: but if a man make mo< ney his utmoft end, he fets no limits to if. Thus it is with every holy man that defires grace.and makes it his utmoft end $ he fets himfelfc no limits : you muft not fee your (elves any bounds in grace. When you finde this difpofition in you, that you are not ready to complaine for want of grace, but to juftifie your felves 5 when as you doe not fee your lamenefle,andthat corruption which is in you, you have not the Spirit, for that cowincethmen ojfinne^ andofrighte-oufoeffe attdof judgement > Iohu 16.8. You would be then complaining of your felves: if you had the Spin!:: if you follow Chrift,vou muft cleanfe your felves from alt filthineffe offiefh andfpirit, per-fefting holinejje in thefeare of God, 2 Cor .7.1. Let chat minde then be inpu that was in Chrift, Phil. x 5. follow him to the very utmoft.

Fourthly, if ail that looke for any intereft in Chrift, muft follow him.then learn from hence not to goe before him: we muft follow Chrift, goenotthen before him in anything.* in your opinions yeeld to his will, let no defire runne our, but know firft whether ic bee Ghrifts will or no *, you muft refigne your felves to him in every thing, in all conditions you muft follow I him,

*4A

TbtQQtime of^^mll

him, dee not therefore chufe your conditions: he faith to one, fit here 5 to another, fit there $ in high or low places $ heeis the great Sympo-fiarch, heplacethyou where he plcafeth: and you muft reft contented : So for your workes and calling, hee gives you your worketo doe-Chrift is the matter, and good reafbn is there that he fhould appoint the worke: So forfuf> fering, ifhewhoistheGenerall commands it, ye muft doe it. Soforphyfick and corrections, wee would rarher have other than that hee appoint us$ yet we muft refigne all to him: we are fubjeft to preconceptions. lames complaines of this, lames 4.13. Goe to now ye tbatfaj> To morrow we will got to fuch a Citk y and continue there ajeare, and buy and fell, and get gaine ^ whereas you ought to fay } /ft he Lord will: you goe before and doe not depend qn Chrift, by refigning your felves to his providence. Remember then that you are but creatures, and muft follow Chrift in every thing as fervants to him: A fervant doth not (ay, I will goe to (uch and fiich a place to morrow, becauft he faith, that he knoweth not his matters will: fo a childe that is under Tutors, cannot goe whither hee will: fay not then to morrow wee will doe thus and thus, boaft not of it, preconceive not of fuch an eftare 5 if yon doe, itisfinfull ^ for then you are your owne guides, and follow your owne wayes, and not Chrift.

Laftly, learne from hence to doe what you doe from an inward principle: we muft not be

drawne

The VoSirine of Selfe-denialL

drawne after Chrift as beads, but we muft goe onourowne legs. Many doe follow Chrift, but other refpeftsdoe carry them.'fome mem company carries them $ and thefe are but carried in the ftream. Someare fet on with other refpefts, fome other wheeles fet them on worke 5 as the fpring doth theclocke: fucb as thefe doe not follow Chrift.

Now the meanes to follow Chrift are thefc:

Firft,feeke to Chrift 5 mnecan come tome, except the Fatkr draw him 0 Iohn 6.44.

Secondly,love him ^ ifyou did but love him, you will like the Spoufe in the Canticles, follow him in allplaces^ Cant.%.

Thirdly, feele the burthen of finne, Sathans yoake, and then you will come untoChrift, vthofcyoak§wllthe»beeajte> Matth.wult.

Fourthly, beleeve in him : Hee thap+omes to God mufi belte ve that he is, and that faka rewarder ofaUfuch asfeekehim^ Heb. 11.6. There are pro-mifes that you JJjallhavea hundred for oneevenin this life.> if you follow Chrift • beleeve them therf*fore 5 and then you will follow him.

Fiftly,have pat\encc$oj(p>]fejo'4r fouler vpithit, without this vou continue not, as rhe fourth grodiddid, which brought forth fruit through pa-tienee. And thus much for this Text.

FINIS.

*4' J

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THREE

SERMONS

VPON THE

SACRAMENT

OF THE Lords Sup pes..

i Iohn 5.14. Jnd this is the affurance which wee baye in bim, that ifyoe ash any thing according to bis willy he bearetbw.

H E fcope of the holy Apoftle in this Chapter, istofet forth ' fome ofthofe principal! privi-ledges we have by Iefus Chrift. One main and principa!(which is the greateft of all the reft) is, that through him we have eternall life 5 And therefore (faith he) know this, that when you ,

R. have \

Z4»

The fir ft Sermon

Vo8<i

have the Sonne once, you have life: in the 12. yerfej Heethat hath the Sonne hath lije y and ethat hath not the Sonne > hath not life. Therefore (faith he) have I written this Epiftle to you for this purpofe 3 thatyoumightconfiderwellwhatgain you have by Chrift lefas.Thefe things have I writ-ten (faith he in the verfes before this that I have now read unco you) iiyon that bekvt in tk name of God y that yon may haveetywalllife. After this hee names another great priviledge that wee have by Chrift , mentioned in this verfe that I have now read unto you: This (faith he) is the affurance wee have in him, that whatsoever weaskg according to his will, htheareth u*. This is the fe-cond great priviledge we have by Chrift, wee (hall be heard in all our requefts: ic is no more but askeand have, put up what petition yon will, if you be in Chrift once, you have this af-farance, that he heareth you : but hee delivers it with this condition, you muftfirftbe in him: We have this ajfnrance in him (faith he) that if me askganythingaccordingtohisvcill, hehearethus. So that you fee, here are two plaine points lying evidently before us.

1 That except a man bfcjrn Chrift, he muft not, hee ought not to apply co himfelfe any of thefe fpirituall priviledges that wee have by him: ifweebein Chrift, this andallorherare ours$ if you be in Chrift, (faith he) then you have this afllirance, for wc have that aflurance in him. The fecond point that the verfe affords us, is,

on the Sacrament.

I T a Thatwhofoeveris inChrift, whatlbever j he askes he (hall have ir. Now my full intention wasj onely to have handled that which is mainly aimed at in the verfe (for the other you fee is but touched by the way) which is this great priviledge that belongs taallChriftians, that w hat foe ver they aske in prayer according to the will of God, they (hall be heard in it: But becaufe I understand you had a Sacrament appointed for this day., I have altered a little that courfc 5 the hearing of that hath fomewhat diverted me 5 8c caufed me at this time to pitch upon the other point which I named to you s That except a wan be in Chrifl^ hee ought not to appljanj priviledge to himfelft$he be J Jay Ml belongs to him. Whenyoucome to receive the Sacrament, it is a very great priviledge to medle with thofe holy myfteries, to have thofe fy mboles given to you of the love and favour of God in Chrifl^but yet you muft re member this,that except you be in Chrift, you have nothing to doe with him, and therefore it is a fit and neceflary point for this (eafon. For when the Apoftle would give dire&ions to the Corinthians what they (hould doe, to prepare themfelves to the Sacrament, that they may be worthy receivers, he gives it in this (honprectpt>Leteverjmn(foithhe) examine h?mfelfe>andfo let him eate this bread and drinks this cup.N ow what is a man to examine himfelfe of ? Surely every one that comes to the Lords Table, is to examine himfelfe concerning thefe two things.

R2 i Whe-

*49

Vo8j\

Tbefirft Sermon

i Whether he be in Chrift, and fo whether he hath any right at all to come neere to him in that holy ordinance.

2 Though he be in Chrift, yet he ninfl: examine himfelfe, whether he be particularly pre-pared,qaickned, and fitted 0 whether his heart be put into fuch a trance of grace, orfafhioned fo as it ought to be, when he comes to the immediate performance of fuch a deny as that is. Now becaufe I handle this point, but onely for this particular occafion, I will not enter into fiicha manner of handling of it, as I was wont to do at other times, but onely take up fo much of it as may fervefor the prefent occafionjther-fore becaufe I fay this to you, That excepra man be in Chrift,he ought nor to take any pri-viledgeto himfelfe: we will firft exhort every man to confider whether he be in Chrift. for this is the prefent qaeftion which any mans heart would aske,when he heares this propounded ^ Why, if all the pri vi ledges be fufpended upon my being in Chrift, my raaine bufinefle is to examine whether I be in Chrift or no. Now bxiu& a man may be in Chrift, and yet be fuC-pend-d by fome interveniall finne, by fbme in-difpoficion of minde and hearty that may grow on him, frtfm the a&uall enjoying of the prefent fruit and benefit of that priviledge which belongs to him; therefore wee will firft give you rules to examine your feives whether you be in Chrift or no.lt is very ufeful to all that now are to receive, or at any other time ^ its ufefnll you

know

on the Sacrament.

know too, not onely upon fach an occafion as this,but upon alloccafions^and cherforea point (though peculiarly belonging to thistime D be-ing taken up for preparation for the Sacrament) which we may the more boldly venture upon, and you ought to attend it more diligently. I will give you but thefe two main notes or rules by which you fliall try it.

Whofoever is in Chrift, there muft paffea double aft: one on our part.anothc r on Chrifts part, My beloved is mine> and lam his ^ wee take Chrift, and Chrift takes us ^ wherefoever you finde thefe twoafts, fuch a man is in Chrift-: There muft be an aft of our parr,fomething the heart and minde of a man muft doe to take Chrift. Secondly the Lord fends and puts forth fomethingof his,hedoth put forth an aft of the holy Spirit, wherby he comprehends and takes us. Now if thou finde in thy felfe thefe two things 5 Firft.that thy heart hath exercifed that aft of taking the Lord lefts $ Secondly, that he hath fent forth a venue, and put forth an aft of his to take and to comprehend thee • then certainly thou art in Chrift 5 and if it be fo y all the priviledges belong to thee; ifnot s thou haft nothing to do with this holy Sacrament. Now for the cleare difcern*r g of that aft which is on our part,you muft confider thefe things. j

1 Whether you make Chrift your chiefeftj Excellency.

2 Whether you make him your chiefcft j Treafure.

R 3 ^Whe-

M*

Cant.t.i^.

zy*

The firft Sermon

3 Whether you make him your chiefeft Ioy and Delight.

4 Whether he be your chiefeft Refuge, to whom your hearts retire on alfoccafions.

5 Whether you fee him up in your hearts for the chiefeft Commander.

My beloved* if you find all this done by you, :hen out of doubt Chrift belongs to you $ they rare all feverall^but they meet in one centered ferve together to make up one rule of mall, to know whether you have tooke Chrift to you or no • and I will handle them all diftin&ly as I have named them to you.

. i Therefore confider whether Chrift be thy chiefeft excellency^for it is natural to every man to feeke feme excellency or other. Indeed beafts, (b they may have that which isneceflary for the life and fervice ofnature,it is enough for them 5 and it may be it is enough for all brutifh men, whole foules are buried in their bodies rhat are but fepulchres of men, in whom that fpe&acle of excellency which is rational!, belonging to a man, is quenched in fenfuality. Thefe men/it rmy be,feeke no excellency at all-, but ft they miy live in pleafures, fo they may have that which belongs to their bodies,and to this prcfcnr life,.it-is enough for them. But a ma^ vv! o hath any thing ofa man in him, as he is a man, confidered in thefe higher parts of his fbule his Mind and his Will} he feekes another excellency futable to thefe parts :-hee fervesa higher, a more fpirituall immateriaJI fubftance,

fuch

on the Sacrament.

fuch as the fbule Is^8c according as mens mindes are of divers fafhioiis, fo they are in a way of fecking feverall excellencies for themfelves,yet according to their different ages. Children delight in childifh things,and Co do men like wife, from whom this childifhnefle is worne 5 yet according to their feverall fafhion and undcrftan-ding, (b they feeke a feverall excellency. Some feek learning, knowledge & excellency in their profeffion 5 this is the excellency they would have. Some feeke great places of authority and command,and if they had their wifh,that is the excellency they would have. Some feeke the favour of the Prince: Some to have a great eftate, that men may fay, he is w orth fo much, he hath fuch Lordfhips, fiich fairehoufes, and lands belonging to him 5 if he had the excellency he de-fires, thefehee would have. Every man in his owne kinde, according as mens underftandings are ftronger or weakenaccording to their different education 3 as it hath been more noble & ingenious, according to the feverall copanies they keep, where they find fiich and fuch things mag-nified.according to the feveral ages they live in: (As we fay fbmething is in requeft in one age, in one company,fbmething in another)I fay according to thefe feveraloccafions,fb every man feekes a feverall excellency to himfelfe. Now confider what excellency thy heart defires > a-bove all things elfe, whether it be Iefus Chrift to be in him 5 to excell in grace ^ to have a ne.w draught of Gods image in thy fbule$or whether

R 4 fbme

Thefirft Sermon

fom? fuch thing as I have named: Confider what is the proper vertue thou wouldeft: have thy (bale to exceUin, for there are feverall ver-cues }-every thing hath fosie vercue or other which is proper to it r as the vertue of a knife is tocuc well- the vertue of a horfe to goe well ^ the vertueofafouldier to fight well} and t{ie vertue of a Chriftian to be a holy man • to bee holy, gracious, andunblameablein his conversion. Now what is the proper excellency rhy heart aim s at ? what is that thou efteem-eft thy verrue, that if thou wert put to thy choice that thou mighteft have a wifh granted thee 5 thou wou'deft moft defire ? Whether wouldeft thou defire this^to exceil in grace and holineflc, to have thy fi^fuL' lufts mortified, to have thy heart put into a holy frame of grace > or whether, (ifthou woaldcftdeale impartially with thy felfe) is it not fome other excellency that thy heart runnes upon > that thy thoughts and affe&ions are moft fer upon ? Confider when thou looked upon others, whatfcem?s moft gracious in thy fight, by what thou doeft moft value the excellency of another man ^ for it is likely th >u fb efteemeft thy felfe alfo:Confider therefore I fay what thou meafureft thy felfe andothershy: A man rhar is in Chrift, fets (6 much by himfelfe, and by every man as he is /; Gods Booke: as you fee, men are rated, and rheir wealth efteemed according as they are in the Kings bookes. See what thy heart faith to this, whether choafltceft Co much by thy felfe

and

on the Sacrament.

and by every man el fe, as he is inGods favour, as he hath the eminency of grace and holinefle above others ^ or whether it be£ fbmeth-ing elfe by which thou rateft thy felfeand others: Con-fider what is that outward badge, that'liverie, that cognizance thou defireft to. weare, vAvch thou wouldeft boaft of among men .• you (hall fee it in Paul $ (faith he) When Icomeamongft you, I doe not regard tk excellency of n&t*ntt wifedome^ I care not to come with that$ The time was when I prized it 3 as you prize it now^ but now (faith hee) it is another excellencic which I feeke, whichldefire to weare, (as it were:) when I come amongft you, to preach the Gofpell, (faith he) I care for nothing eife, I care not to bee thought to know any elfe, than Chrift crucified: Confider with thy felfe now what thou wouldft have tnoft eminent in thee, in the eyes andeares of men, that which thou wouldeft weare in the view of all the world; whether it be the liyeryof^Chrifi, taprofeffe the feare of God, CoexceM in graccand holi-nefs, though the world difgrace, defoife.Sc hate thee for it: Is this that thy heart defires > If/o, its.a.Ggne thpaftekeft Ghrift fo? thy exceNen-cie. Confider like wife what it is that thou efteerocft thy chiefeft wifdome/or it is thedir pofitionotmen before they be in Chrift,before' they have experience of the waies of God, before they be regenerate,whca they looke upon thofe waves in others, they reckon them fotfy, thy an ftjUJkmJeto every natnrall m#n: but

when

*55

i Cor.ait.i.

Deut.4.tf.

Phil.3.78.

Thefirft Sermon

Matih.13.44.

when they arc once in Chrift, then they are wildome umothem, that is, they reckon him the wifeft man that excels moft in thefe foolifh courfes, as before they deemed them. It is the Lords expreflion. Dent. 4.6. Tkk fhallbeyour vpifedome before all people, to fyepe tny Lams and Commandements, Confider now what is that then reckoned thy chiefeft wifedome, before all people^ whether that which before thou thinkedft folly and weaknefTe, and hadftadif-pofitioninthyheartto contemne andfcorne? whether nowletteft thou it at a higher price, anddoft in truth thinkeitthy wifedome, and art willing that all the world fhould know that thou thinkeft fo ? By this you (hall finde whether you make Chrift your excellency by confi-dering whether your hearts go this way or no, to feeke a vertue in the excellencies of Iefus Chrift, and fo (hew them forth to others 5 by examining whether this beethy^chiefeftwifh, that thou mayefVbee aChriftian- that thou mayeft be found in Chrift ^ that thou mayeft be able to fay as P<w/faid, / recfyn aH other things as drojfe, as bafe and vile things • onely to bee found in Chrifl, to be chathedinhu fightemfneffe, to cell in tne grace ofhisSpirit 5 this onely I p as moft excellent:,' and moft worthy is the firft.

2 Secondly, confider what is thy chiefeft

rr eafure, for you fee, Hee that had gotten the field*

he gave all that hee had for iU and vent away re-

)oicin<t\ for hee reckoned it his greateft trea-

fare,

ex-prize And this

on the Sacrament.

fure,and worth ail the reft.lt iscertaine,whofb-ever hath taken Chrift,doth foefteeme of him, he reckons him to be his chiefe treafure. You will fay:,How (hall I know it ? Why ,cor>fider what men do with their trea-fure/or it is certaine (as I find before, of excel- j lencie, To) every man hath (bme treafure or o-ther ^ The pooreft man that is, hath a treafure, fome thing that hee efteemes of, which hee makes account of .1 aske not,what thou art poT-feft of, but what thou mod e&eemeft ? for trea-I fares are as they are moft efteen*ed o£ A$ wee (ay of jewels, the wonh of them is according to mens fancies^accordingas they are efteemed.fo it is with every mans treafure $ One makes this thing his treafure, another that. Now (I fay) confider what thou maktft thy treafure, and you (hall know what your trealure is, by thefe markes:

i A man layes up his treafure in the fafeft place. Then if Chrift be thy treafure, thou wilt lay him up in the innermoft parts of thy heart, he fliall not dwell in thy tongue,he fhall be laid up in the clofet of thy heart 5 he fliall not dwell in thy outward man, in thy underftanding only, but hee fhall be laid up in thy inward part ^ (that is) he fhall be pitched upon the very bet-tome of thy heart, and there he fhall reft, there thou wilt entertaine him,

2 Againe, what a mans treafure is 9 that hee keepes wvh the greateft care, with thegreateft warinefleandfblicitude. So wilt thoa the Lord

Iefus.

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ObjeB. Anfww.

Zj6

The fir ft Sermon

Gcn.1.31.

[efus, when once thou layft him in thy heart $ chou wilt not be carefull for aoy thing,fo much as to keepe him fife; that is, to keepe the affu-rance of his favour (afe, ro keepe him neere rhee, and thy felfe neere unto him: thy minde mil be more carefull of this, more than of all ■ Sings elfe: Thou wilt then take heed of all chings that may eaufe aditlance betweene thee and him 5 thou wile then cake heed of wharfo-ever may lofe him, of whatfbever may make 1 feparation betweene the Lord and thee 5 thou wilt be more carefull for this, than any man is to keepe his health, or to keepe whatlbe ver it is that he makes his treafure.

3 Againe, whatfoeveris thy treafure, that thou wilt moft efteeme, thou wilt fet it at the higheft rate above all things elfe. Before a man is in Chrift there are many other things, which in truth, (howfbever hce pretend fomething elfe) hee prizeth at a higher rate than Chrift 5 worldly vanities before he is in Chrift, feeme great things in him^bur when he is in him once, he looks upon them with another eye. My be-lovedj you know there was a time when God looked upon the creatures 3 and they were exceeding good s evm all that are in the world 5 thofe things that menmagnifie fo much, I fay, there was a rime when they were exceeding good: but (nine hath blowed upon them, it hath blafted rhe beauty aad vigour of them, fo that now when the Lord looks upon them,this is the fen-tence that is pronounced of them, you know,in

EccU

on the Sacrament.

2.59

EccLi.i ^.Tkyare allvanitj and vexation offpirit. Confider if thou bee able to looke on ail thefe things (even the bed things the world hath) as things being but meere vanitie; things wherein the Lord (owed not mens happinefle,and ther-fore thou canft not thh k to reapit there.If you mark but the expreffion the Wifeman ufeth in

EcckfSzkhhc^ All things under the Sunne are but vanity: now there is a reafbn contained in thefe words why they are but vanity $ for waters you know, they afcend not higher than thefoun-taine,and they carry not any thing higher than their owhe afccnt ^ lb all the creatures that bee in the world, they be but under the Sunne^ therefore they cannot afcend to that happinefle which is above the Sun, norearry you to that condition which is above,, for happinefle is a-boye the Suane, laid up in heaven. Therefore faith he, al! things under the Sunne,if they bee confidered to make a man happy, they are but vanity % Now confider whether thy judgement be fb of them or no, whether it bee conformable to the holyGhoft, whether thou haft this conceit of all other things,but the quite contrary conceit of lefusChrift^ whether thou canft think of him,as of one that is raoft excellent^ & thy chicfeft treafiire,as one that is farre beyond all thefe 3 as one upon whom thv heart ispitched, as one in whom thy happinefle is contained, 4 Againe, am^nstreafiireisthitwhichhee

will bee atanv coft to get, hee will be at any paines to attaine it.lt is that on which his heart

Matth.6.i1«

The fir ft Sermon

is beftowed/and affe&ions are occupied about. Is it (b with thee when ihou'comtneft to Chrift Iefus? arc thou willing to bee at more coft and painesto get him, rhan any thing befides? Is thy heart and affe&ions more btftowed upoa him ? For when a mans treasure if, there his heart it. I do not aske whether thou befto weft more time upon the matters of grace, than the duties of thy calling 5 but, whether thou doeft them with more intention, whether thou be-ftoweftthytimeand paines upon them, as upon that which thou reckoneft thy treafure/arre exceeding all other?

5 Fiftly,confider whether thou art willing to part with any thing rather than with Chrift Iefus: Forwhatlbeverisamans treafure, you know a man wil part with any thing rather than it. Is it fowith thee? hadft thou rather part with any thing than with Chrift? than to pare with a good confeience $ with the graces of the Spirit.or with any thing that tends toholinefle to build thee up further to the worke of Gods, grace? I lay, eonfider whether thy heart bee willing to part with any thing rather than with Chrift} for thou fhalt finde this,that Sathan and the world will cheapen Chrift, and when they come to bidding, they will bid well. Confider whether thy heart can give a peremptory an-fwertothe world, and fay thus $ I will not fell Chrift,I will not fell a good confeience for any thing ^ yea when Sathan and the world bid higheft, and tell thee as he did Chrift, thathee

mil

on the Sacrament.

will give thee all the rhfa^ and aU tke glory in the world, If thou wilt part with chrift : Confider whether thy heart be ready to deny tyha? (be ver he offers to the, (as he wih be fore to offer that which will bee moft futable to thy difpofitio n) whether thy heart haeh taken thisrefblution to itfelfe; Chrift is ray chiefeft treafore, I will part with alhherefore, I will pare with liberty, with life, withgpod$, with credit>with pleafures with profits, with whatfoever is neare and deareuntome, ratherthan I will part with the Lord lefus. If this be thvhearts refblution and minde, then Chrift is thy chiefe treafure 3 that isthefecond thing,

3 Thirdly, confider what is thy chiefe joy and delight,what is thy life ^(1 put them roge-ther,for that which is a mans chiefe ) jy indeed, is his IHe.) For we know, life is nothing elfe but that joy which the heart hath, wherby itisnou-rifhed and fed as it were ^ for life is not to have body and fbulejoyned together, to be a living manln that fenfe we ufually take l^for if that were life,, then thofe.in hell ftiould not bee (aid to dye the deatfyfor you know in hell there is a conjunftionof fouleand body,and yet men are

Knot (aid to live there^for it is death which is the pnni(hmentoffinne:and indeed youfhall finde that there is focnething a mans hearc cleaves unto, wherein he rejoyceth, whichis the fame with his life. Therefore lookeas the Soule enlivens the btxly 5 (o the conjqn&ion of the pre* fent things which hee reckons his joy, that is, |

hist

%6l

Matth.4.8.^.

The fir ft Sermon

Cmt.5. *.

his life,enliven his foul,he cannot live without them. Now if Chrift be thy chiefe joy, thou wilt finde this,that thou canft not live without him, as men are wont to fay of their delights 3 Such a man cannot live without fiich a thing; fo it is true of every man that hath taken Chrift^ he is not able to live without him, This life is no life, and therfore if there bebut a (eparation betweene thee and Chrift, if a mans confcience be as it were blouded for a time, hee findes no reft, hedothastheSpoufe in the Canticles> She feezes from one place to another, and gives her felfe no reft, tilljhefinde himi> and why ? becaufe it was he whom her foule loved. So youfhall finde. Beloved, whatfoever it is that your foules love, whatfoever you make your chiefe joy ,you will take no reft, but as farre as you love and enjoy it. Therefore for the finding of this, whether Chrift be thy life and thy chiefe joy, confider what it is that thy thoughts feed upon 5 every wicked man, every man that is out of Chrift, rhere is fomething that his thoughts feed upon, fomc things there are, in contemplation of which the foulefolaceth it fe^fome pleafures that are paft,prefent, or tocome^the very thinking of thefe are the greateft joy of his heart, ! he rowles them under his tongue; even as a fer-vant that hath got fome daintie bit out of his Mafters prefepce, and eates it in a corner:;fb the I foufe of a man hath out of Chrift fome fecrer, i fome ftolen, fomc unlawfull delights, that it feeds upon,and delights in. Confider therefore

well

on the Sacrament,

2.63

well with thy felfe, whatbreakfaft thy morning thoughts have (that I may ib fay) what break-faft they have every morning, what is that Pabulum > that food of thy fbule, wherewith thy thoughts andaffe&ions arenouriflicd and re-frefhecUroraday today $ whether it bee Tome carnal ple&fure 3 fbme rcfle&ing on thy ftate.up-on thy wealth, upon thy friends, or whether it be on Chrift. See (as JDietfiexercifed it) whe-ther bee they thyjongtintk night timz? All car-nail men have lomething part whereby they comfort themfel ves, fomething prefenr whereby they cheerenp their hearts, fomething to come, fomething in hope. So every man that is in Chrift, he hath the comforts of the Spirit, the meditation of the privileges'that he hath in Chrift, the hope of Gods favour ^Thefe are his appointed food, thefe are the things that his foule feedes on in fecrct $ yea the very workes[ that he doth, that feemes to be thehardeft part of a Chriftians life; the very workes that hee doth in ferving the Lord from day to day, teven that is his meat and his drinke.- that is, it is as fweet and acceptable to his foule, as meat and drinke is to the hunger and thirft of his body. Now confider with thy felfe,whether itbefo whh thee, whether that which is thy continual! feaft, without which thou ranft not live, be Chrift} or the aflurance thou haft, that hee is thine,and thou art his ^ whether it be the privileges thop-haft in him^ and the things that belong to the kingdome of God 5 See whether

S thefe

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Proy.$o.»6.

The Second Sermon

thefe be rhy life^the things without which tbou couldft not live- or whether it becfomething el(e 3 fome ftollen delights,fome unlawfull plea-fores, fomething elfe that thy foule and affa&iv ons are fet upon. This is the next thing by which thou mayft trie thy felfe whether thou belong to Chrift or no, toconfider whether he bee thy chiefe joy, whether thy foule bee rnoft filled and fatisfied with him. And this is the third thing.

4 The fourth is,to know whether he be thy chiefe Refuge $ If thou bee one that hath toote him and received him, 1 lay, he is thy chiefef e~ fuge. For every man hath fome refuge, fome cattle or other to which his ioule retires in all difficult and doubtfull cafes, by reafonofthat indigencie, that infoffinencie to which the nature of man isfubjeft. There is fomething that heemuft have to leane unto(marke it) for mankind is like the generation which the Wife man fpeakes of: You know it is fa id of the Con-neyes, They are a generation notftrexg: and what then } and therefore they have their tmrrowes to hiJethemfelvesin. I fay, fuch is the generation of mankind, hee is a weake creature, a gene-ration not ftrong, therefore there is fomething that hemuft leane to, fomething our of him-felfe, fomefufficienciebefideshimfelfe, fome ftrong bold, fome refuge every man hath ^ I fay every man hath fome refuge or other, whither | he thinkes his foule may goe.and where he roa> I have foccour in cafes dangerous, and in trou-! ' bies.

on the Sacrament.

t6 5

bles. Now confider what is thy refuge, whither thy heart runnes in all fuch cafes, towhac wing, to what ftrong hold: In dangerous ca-fts^ you f^e every creature hath feme refuge or arher. The Child runnes to his Mother, xhe CMcfcetas runne to the Henne. The Foxe to his earth. TheConnies to to their burrowes: So e-very Creature to their feverall corners and receptacles proper to them. I fay fo it is with every man, fo hath every one of you to whom I fpeake, there is (bmewhat that is a fecret refuge to which your hearts flie. Now confider whether thar be Chrift or foroewhat elfe. A covetous man(or rather a man of tfmworld)he hath ■ wealth for his ftrong hold, in which his hearc comforts it felfe ^ well, faith he, what change of tifcne fbever come, yet I have an eftate to hold me up 5 and when he is illfpoken of abroad, yet heeapplaudes hirtifelfe with what hee hath at home 5 The Courtiers, they have the Princes favour, that is theirrefuge, wherein they comfort themftIves ^ Thofe that are given to company ,they f have good fellowes/uch as they.that are their companions, and fo long as they (peak well of them, they care not who fpeake ill of them • Some have a refuge of this kind,fome of another/every man hath his refuge. If you wHl fooke into the Scriptures, you fhall fee Davids rHFbgein any diftrefle, upon any occafion^ At Zigkg fat comfortethhimfelfein the LerJ, his heart ]; 5^. }0 6t did fly to him as the chie£ens fly to the henne, there hee ccfmforted himfelfe, there he ftrow-

S 2 ded

The Firfl Sermon

Gen. ji. xi.

Ifaiah. 7.2.

ded himfelfe, there he incouraged himfelfe in the Lord. When hee lied from his (on Abfoloo^ was not the Lord hfcrefuge > ret (faith he) he if mj buckler and ptjftrong hold, Pfalme 5. whicn was made upon that occafion. What was Iacobt re-fuge when he fled from his brother Efan > Did not hee goe to the Lord, and feeke to him by Prayer ? Lord thou haftfaid thou wilt dee met goody now Iflieuutothee, Ibefeech thee perfornae thy promife* thou art my refuge, Confider o-thers now, what was their refuge? Jto&rwhen he had betrayed his Mafter Chrift, and his confidence was upon him for it> hee goes to the High Priefts,and brings the filverto them, why/ajfh he.you fet me aworke,you are the authors of ir, and I hope to find fome comfort from you^you fee he found little comfort in his mind, jet that was his refuge. The Kings of Jjrael and ludahy when they were diftrefled, they fled to J£gjf>t and to Ajhur, to this or that helpe, which (the Lord (aid) were broken reeds to them, but yet that was their refuge* This is the maner of eye-ryman beingout of Chrift,ofeveryunregene-rate man, that is in his naturall eftate, fome refuge he hath 5 friends, or wealth, or credit, or the favour of the Prince, (bmething or other it is: and if hebedeftituw and have no refuge (as (bmtimes it (b fellsouf) then hisheart is fnaken as the leavesof the forreft,Their hearts werejha-k§n even for feare of the ki»g of Aram % as the leaves arejbafyn itthcforreji: and why ? Becaufe they knew not how to defend themfelves, they had

no

on thSacrament*

no refuge to fly to. So you ft e it was with Betfi^a-zor/heMttfoAchitophel, and foSaul> when hee fees that hee muft die the next day, and that there was no refuge for him 5 then I fay their hearts fanke and dyed within them. And new cenfider how it is with thee, whatis the refuge to which thy heart flieth, and which thy heart make s moft account of (for every man thinkes withhirofelfe, change of time may ccme, and what (hall bee my comfort, whatflialibeemy ftrong hold at that time ?) Doft thou flic to le fus Chrift ? is he thy fqecour when thy heart b deje&ed at any time, and faints within thee ? from which fountainc doft thou fetch thy comfort? Doft thou flie to Chrift, to comfort thy felfe in him, when thou art in a doubtful! cafe, that concernes thee as much as thy life/ whi ther doft thou goe forcounfell and dire&ioa is it to Chrift, to befeech him to guide thee, to dire&thee, when thou art preflcd hard? whi ther doth thy heart goe for iuccour and for help! to keep thy ftlfc fafe ? Is it toChrift,or to fbme-whatelfe? My beloved, I allure you this, that

I' a carnall man thatisnot in Chrift,in theft times of diftrefle knowes not whither to goe^he dares not goe to Chrift, for he feares that it.flhall bee asked him 5 upon what acquaintance? for hee hath beene a ftranger to the Lord^he was never acquainted with him 5 but a carnall man that is out of Chrift, he goes to his mufes, he goes to his farmes, he goes to his bullies, as the hunted hare was wont to doe, to goe to the places that _______ S 3 fhee

t

,

r

^

z6s

TbefirftSermo*

(hee ufed whert fhe livedquiet, thither (he flies vvhen the knowesnothow co efcape ^ fo in that fafhion it is with men, looke what things they *ont,to which their hearts had recourfein time of profperity^and what their haunts have been, to thofe buffies they flie: but alas! they are but bullies, (uch as will not defend them. But now theChriftiati on the other fide., themufe, the farme as it Were (ic is but to exprefle ic to you) that his (bule is acquainted with, the ftronghold chat hee was wont co flie unto, upon every fe-verall evill,upon every ordinary doubt^upon e-very deje&ion,' discouragement, and iainting of heart^he w&Kvont to flie to Chrift,and there hee was wont to findecomfort, and thither hee goes in time oP^greateft difficulty in the day of deaths and tfifere he findes comfort. Coniiderif hee be thy chfeferefftgej for if thy heart hath taken him a5 hee Is thy chieFe fcxcellencie, thy <:hiefe joy, thy chief e treafure, fo he will be thy chiefeft refuge, yet wtrcn all things elfe are ta-i ken away, yet ttiit cover remamesfafe; Sup-; pofe thou be in prifbh, fuppofe thy creditebee| taken away {I meafle) thf worldly credit (for' the other credit cannot be taken away from any mmth3t hathChrift:) fuppofe thy life bee taken away, fuppofe thou be ftript of all that thou haft, yet thou haft Chrift for thy chiefe refuge* and thou thinkeft fo, and thy heart is fatisfied with it. As V4hI faith, when he was a prifoner, when hee was naked, wfenhee wasdeftitute, when he was ftript of all, yet (faith he) iknow

whom

op the Sacrament^

whomlhavetruftti^ As/rf hee fliojald fay 5 yet I have him fafe 5 yet my cover is over my head, yet I am iafe in my caftie, I haverhofen him* J hwthi/m in death, yea then (Shrift fee isadv^Ji-tage 3 heisacover, acaffle^nda)rfe6%e,

5 Laft of all.* confider whom thou fetteft up for thy chieitftcmmttdersWhoatis to whom rhdo g^eft^ecMefe^commandfathiGje hearty You wNifa$^'hJDW ftall ITcnow that I Why (my belove<l}he whom a man feareth moft 5 and lo-veffr moft D that Uhe whofe friendship above ail others hee would Igaftlofe, and whofe difliifs and feparatJonhedGrhfrtK>lt fearp; sertajrily he willbe moddbedknt to bim, bee will be moft obfervant of him. Art thou focoChrift? take all things irt the world^if ttou> fet.up! hi^ as him Whcin thoumssfttfeiareft and iQveft 3 ;thpu Wilt moft obey him pSoagaine>fae; wfe§in thou thinkeft can doe thee the greateft good.and the greateft hurt.him thou wilt moftobey ^ifthoUr thinkeft in good eatneft that ChriftJsabjexo doe it, certainly then thou wiltmeft obey him. As for example^if thoulooke toany man mxhi \ world* a man that is out of Chrift., hee thinke? that the favour or the wealth of the King can' doe him more good and more hurt 9 than xhd favour, or the loffe of the favour of Chrift ; he thinkcs that wealth, or credit, or (bmething eKe (many things there are that hee thinkes) can doe him more good and more hurt ^ therefore hee more refpe&s their command than the command of Chrift: but a man that fets up

__ • S 4 him

i6 9

i Tim. 1.1 a.

*7b_,

The Fir ft Sermon

Heft, f • »•

Din. 3.

IT' 1 *'

X*.

him for hischiefe Commander, hee reguds nothing clfe when it comes cocrofle ir^ when ic comes to thwart any command of Chrift, be-caufe hee fa:th thus to himfelfe in his heart in fecret: ItistheLord that can doe thegreateft good,, and thegreateft hurt, therfore I care for no more. So Nahotb hee cared not for Ababs wrath. So Mordtcaj cared not for Hamans dif-pleafure. So did the Apoftles, they cared not for the High Priefts, nor what they could doe, AUt\. So did the three Children (as you cali them) thy cared not for the fiery furoace ofNtbuch-hadnezir ,nor for all that he was able todoe $ and why ? becaufe they thought that Chrift, that God was able todoe them more hurt,and more good. Now take any Con minder in the world, when you regard not cbe$nmi(hment, nor the reward that hee is able ttPinfltfr or to give yoo, his authority is gone.- Now when you fetup Chrift, and thinke fo of Chrift, you are ready to obey him, andobevhim rather than any o-rher. Therefore confider with thy felfe this, and confider ferioufly r aske thy heart the que-Vion,what is that thou fetteft up to be thy chie-r eft Commander? For there are three great Com • 'manders in the world, that divide alJ mankinde betweene them aim 3ft ^ And that is Wealthy and E late ^ worldly Credit and Honour 3 to live in efteera*} Pleafores, and Delight. Now thinke with thy felfe, when any of theft three great Commanders come with any command, contrary to that which Chrift coramands^thinlc

with

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271

with thy felfe what thoa wilt doe in fuch a c*ie m what waft thou wont to doe, looke to paft experience 5 looke backe to thy former wayes,fee what thou waft wont to doe$ thinke with thy felfe, when fach a command comes, what thy heart reafons upon 5 if concupifeence,if a ftrong luft, if a ftrong impetuous defire come.and bid thee to doe fomething which is contrary to that which Chrift would have thee to do, what art thou ready to doe in fach a cafe ? If thy pro-fit, the maintenance of thy eftate, thy liberty, thy wealth,thy convenience in this world come and command thee to doe one thing* and thy confcience (which is Chrifts vicegerent) come in his ftead, and command thee another thing, what art thou ready to doc in that cafe? So whenthy credit,thy honour, and reputation, thy vaine glory (hall come and bid thee doe one thing, and Chrift (hall bid thee doe another, what is thy refolution, what art thou wont to, doe? By this thou (halt know whether thou Ict^ teft up Chrift, as the chiefe Cemmtudtrm thy heart or no,whetfter thou giveft him thy chiefe throne, whether thouexaltefthimforGodin thy heart $ you know when you exalt him for God, every thing then yeclds, if in truth hee befetup for God in thy heart: therefore con-fider what it is that thy heart fetshigheft, whether thou exalteft him moft, whether (when any of thefe threatning, crying commands come) thoucanft uive them an abfolutc deniall, and fay with thy felfe, f w ill not obey you ^ and

if

Thefirft Sermon

if they threaten imprifbnment 5 ordifgrace,and loffeof life, and if I doe not obeyiuch a luft, I (hall be wrung and pincht for ic,l ffaali lofe fueh delights 5 well, Iaiarefcdved tobeare all this. On the other fide, when they? Qiajlkom* with faire profers, you (hall have this honour, and this advancement, and this convenience: If thy heart caniay now, I will haweJM^neof you,fo)? I fee it is a command contrary to hfe that is above, whom I have fet up for my chiefe Commander; whom I refolve to obey, whom I rake to be greater than all the, friend (hip in the world,thap all the profits,pleafares.#£d credits in the world ^ I fiy,thus examine thy felfe what thy heart is toward Chrift, what it is to his command, and (let me touch that by the way) thou muft alfo (hew thy obedience to Chrift ip thy obedience to others. My beloved, there arc indifferent things, that are in themfclves not of moment one way or other, whether we doe them or notdoe diem $ and though the omiffion of thenrio themfelvesbe nothing,yet when it fhall bee of contempt, and negle<& of thole that are fet in fuperiour place over you, in fuch a cafe you ought not to doe it: this is a rule, and a true rule in divinity, that indifferent things may be omitted, except in two cafes, in cafe of fcandalJ,and in cafe of negle&,and con-, tempt of authority: therefore when there is negleft, when men fhew contempt, for that ciufe ic is to be done, though for the other it is net to be done. This Itouch but by the way,

that

on the Sacrament.

*7?

that yoa may confidentin your particular oc cafionsi.

Now my beloved, you fee thefe five things,

by which you miy knovv if you have tooke

Chrift, or no; yee krtow when a rain comes to

fckaraine himfelf whether he be a fit man.a nun

that hath any right to come to the Lords table,

heemtiftconfider whether heebee iriChrift,

otherwife hed hath nothing to doe either with

this privifedge^r with any other. Now to bee

in Chrift, there mqft (as I faid) goe a double

aft, there muft be one on thy owne fide, there

muft bee one aft oil thy part to take him, and

there muft bee an aft Oft his (>art,there goes out

;a ftrength anda vertuefrom him, by which hee

takes thee and comprehends thee. The rime is

.pad, and I cannot proceed further ^ onely re-

m^mberthis that hath beene (aid to you, and

examine your felves by it, whether you bee in

the truth.whether you make Chrift your chiefe

Excelknck, yom chiefe Trvafurejdur chiefe Iby,

| your chiefe Refvge> your chiefe Commtnier $ if

thou finde that thou haft done this/if thou find

thy heart wrought to fuch an aft as this, to take

Chrift in fiich a manner, rhen thou haft Chrift.,

thou art in him, then thou haft right in him,

and maift come with comfort: but if thou have

knot, then I muft charge every one of you in

the name of Chrift Iefus (in whofe authority

we come) that you meddle not with fuch holy

myfteries. My Beloved, you knowSvhat I have

often told you, there is a neceflity layd on men

to

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7he Second Sermon

to come to the Sacrament $ you know hee that neglc&ed the Pajfeever n>n to lc cut off from the people. It was a very great finne 5 io it is to omit the Sacrament: you have diverfe Sacraments every Terme^ and if your buGnefle hinder you from one, you may come to another ^ yea there is a neceffity lyes upon you to come, but yet we muft give you a double charge, one t hat you omit it nor,and another that yon ccme not hither unlefle you be in Chrift $ What haft thou to doe that art a profane perfon, thou haft nothing to doe with Chrift, thou that art yet a ftranger to him, that thou fhouldeft thruft into the Lords Table ? thou ought ft not to doe it, if thoudoft, thoueatep and dritfyt thinemned<w-ttatioMy in (lead of thy falvation.

R^W^^'SfiSW.^S^I^SS

The Second Sermon.

■

ANd fo now wee come to the life, and that is, that there is an Ad of Chrift to make an union betwixt us, that we may be his, and he ours .* there is an A# of his,that is,there is a certaine power or vertue comes from him, even as there doth from the Load (tone to the Iron, that drawes thee to him $ there goes out a vertue and power from him, as to the womaiJ that touched the hemme of his garment, than

healed!

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healed h££ bloody iffue j Jjupl^a pojv;er goes ou fromChrift to every man,; that is in him. 4 Km as you muft examtne4tby your owne aft,i fp m the fe^pnd place you are to examine itby.this^ confider whether there ^athgoqe o,ut anyiiich power fromChrift to take'and comprehend thee: For you muft know' ttiis,thac when ©nee we are in Chrift, then there goes, forth an ef* fe3;u*Ualmighty power from Mm, l which doih

cies of the heart, but it alters ^He very frame of it, it turnes the very rudder of the heart, fo that a manscourfe is toaquite cor&rary point ofthe corppafle v it is fach aa ahexatlpn as doth breed in us, not forae good conception on<efy pf purr pofes & defires which many have, which when they come to the birth, there is noftrength to bring them forth: but hcegiyep to us a power and ftrength to performe^hfm; That is^ee doth not put uponus a waffiy colour of pjro-feffion, but hee dyethus ingraine with grice and hplipeflie. And therefore confider whether thou haft found any experience of fuch apower going out fromChrift to thy heart LThis my beloved, differs from common graces, from the common forme of godlinefle, which is in the world, as much as the life differs from the pi* fture, or the fubftance from the fhadow, as a through-performance differs from a prefer, of an offer: or as that which hath fisewes and vigour differs from that which is weake arid pwerleffe. Therefore this power of Chrift

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which he jiqcS 'i o th and df flfufeth into the heart

of werjTtriah rhac isiriTiim, B called the King-

lome.knA the Khgdomt ofCbrifHt not in veori.but

ijpo&enthat is, when once he rules but as a king,

Wei exercifeth a Kingdomethere,and hee faith

KKOtrclytous, I witttovefucha thing done-

hey are riot weake and powerleffe commands

chat hee gives to the heart of a man that hee

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cie with thdfe commands, there goes a great

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Chrift * whether any fuch power hath gone out from Chrift to thy heart.

Biit you will fay, whaft is this power and ver-W aflcf in What manner is itmfafedinrothe i£Md? min/fbrthrsfeemestobee anarraribn of a thing afarre off?

My beloved, we will explaine it as well as we

;an to you,e^enasy6u fee an Artificer workings

vith his inftrument, th^re goes a certaine ver-

-ue out from that art which is in his minde, and

guides the inftrument to make this or that, the

which without it could not be done, when hee

makesahy arificiall thing, as a knife or a f*o r d}

or when the Potter fafhions the Por, his hand is

fet oiworke* and there is acertairte invifible

paflage,a certaine fecret influence of the aft that

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ap ^rtificiall things or £ ven as you fe$ the mem*i bers move^a man moving his armc 3 or his hand or any part of his body., there goes acertaine venue from his will, a certaine fecret power, efficacie, and command that ftirres thcm^hU! way or that way 5 the thing we fee not, yet we fee it in the effe&,or as you fee it in the creature J you fee the creatures that God hath made,tbey have all the feverall inftinfts, by which they are inftigated to doe this or that, you fee thebirds are inftigated to mike their nefts in fuch a fafhi-on, at fiich a feafon,fo every creature according ro his fever&U kinde. There goes out from God, who is the authour of nature to thefe workes of nature, a certaine vertue that puts them on, and inftigates them to this or that and as you fee an arrow that isflboc by the Ar cher, there goes a vertue together with it, that dire&sitjufttofucbamarke, fofarre, and no farther. So after this manner there comes 2 power from Chrift to his members $ asfoone as a man is in him, there comes fuch a ftcret divine unexpreflable efficacie that workes upon the heart of him in whom he dwells. And ther-ifore the copjun&ion betweene him and us, is compared to that which is betweene the foule and the body 3 that a&sand ftirres us to and fro, according to its will and pleafure ^ fuchaneffi-cacie fhalt thou finde, if thou belong unto him, and therefore confider if there bee Sch a thing in thee or no. ;

But you will fay, to what purpofe is this effi-

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TheSecondSermon

cacie, and what cloth it iri my heart whtfn it comes there*?

Why I will cell thse what ic doth i if is ex* prefTedinplaine termes2 Corinth. 5. ij.Wiiofo-everisinChriftismide>a new creature y That is the worke ic effe&s 5 it is fuch a power and efficacie as makes chee a new creature^ chat is, icbreakes in peeces the old building, it quite takes away chefirft print- As when a man comes to make anewftampe, the firftimuft bee removed. So that this efficaeie chat goes oat from Chrift, it hath a double vertue in thy foule, to weare out the old ftatfipe, to breed a death of tfie old nature, of the o!d man, to mine and break downe the old building, and to fet up a new one $ and therefore confider with thy felfe, whether thou finde Tach a vertue as hath put thy heart into fuch a new frame as hath molded it altogether, and hath put it into another fafhion than it was, confider whether alllft thee be new.

You will fiy^thisisftrang/hiufV all benew?

My beloved, you khow the words they are cleare $ Old things arepaffida&aj, allthings are be-com nm* (In the fame place which I quoted before) that as the command was in the offering of the Pafleover,not a jot of old leaven,bat we muft part with it5 Now this is the nature of feraven, ic is alwayes purging out, and it will be purging out while we are here^only the efficacy and ftrength thereof remainesnot.Then thinke with thy (elfe, is all new in me ?Jooke what na-curall difpofition I have had: looke what nam

tali

en the Sacrament.

rail lufts and defires I have had, fee what afts I was wont to doe,what old haunts and cuftomcs I have had,Iook what old company I kept,what old courfes I tooke, what my tra& hath beene, is all this akered,and every thing become new > (forfaich hee, it muft he anew creature^ a new nature ;) That is, it is not enough for a man to have a newcourfe for a fir, to have new pur-pofes and a new change that comes like flafhes, I fay, that is not enough 5 you may have many new things in you that may be in old hearts.^ peeces of new cloth in oldgarments\ that will doe thee no good at all $ the Lord regards not that : like new wine inoldvejfell^ fb it is where there are fome new things that are good things in them-felves ^ in a carnall and old heart they are not fit for the heart, and therfore they never ftay long there: So faith the tzWL.VntanewpeeceimoanoU garment^ and it mahgs the rent greater *

Therefore all muft be new 51 fay there muft be a new nature, that thefe new things may bee there, even as the feverall creatures are in their feverall elements, as the elements are in their own place,as the plants are in their proper (bile as the branches are upon their owne root. For then they flourifb, then they hold cut, then they.continue; Therefore fee whether this vigour, thisefficacie, thisvertue hath gone out from Chrift into thy heart,whether it hath no: only renewed al in thee.but alfb hath given thee anew nature 5 That i^whether it hath wrought fuch a change in thee.that all the wayes of god-

T ♦ linelfe

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Thefecond Sermon

iinefle and new obedien£e,become in ameafure naturall tothee, fo thic thou canft doe them cheerefully, even as wee heare^and fee,and doe naturall aliens, and chat thou doft them without v/earineffe: for yon know, things that are naturall wee are not weary of them ♦ And fo thou wilt doe them conftantly 3 for what is naturall ftayesand abides by us,that itout-growes and out wearies what ever is in us befide. Mow hath there avercue goneout from Chrift that hath wrought all this in you, chat hath made all new* hath not onely done Co, but hath made lie nacurall to th?e 4 <? But you will fay, muftic (needs beefo, cannot Chrift take and compre-I hend mee, but there muft bee this wonderfull S change wrought,who can be laved then ? I have chen but little hope, when I am upon my deathbed, and then ftialllooke upon my old nature, andfinde nofuchworke as this wrought upon me. Beloved, I befeech you confider this, that there isa neceffity of it: It is fo, and it muft be fo, and except you have it,you cannot be faved$ you fee the words in the Scripture are moft cleare, IVhojbever it fo Chri(i is a new creature: Doe but confider whether it be fo or no 5 there muft bee a new heaven and a new earths You fee that was the great promife that was to bee [fulfilled in our times of thzGofpett. Is there not fa new Priefthood, is there not anew couenant, and hath not the Lord faid, there muft be a new heaven and a new earth ? That is^new graces from heaven, and a new company of men wrought

on,

on the Sacrament.

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en, and changed by thofegraces? Shall thofel that are borne of old Adam 0 receive a power! from him, to make them like to him, to carry j his image, to bee corrupt, carnal!, and finfull a she is: and doe you not thinke that the New I Adam, the Second Adam, (hall have a3 much I efficacie in him ro make thofe new creaturesL that are in him, that come to him? Certatnely | there is as much power, life, and vigour ir the j new Adam to change every man that is in him, that comes to him,to make them sew creatures, as in the old Adam, to make them like to him: Befides, hath not Chrift faidplainely, I came not into the world to fave foules onely, that is not my bufinefle alone (though that was a great part of the bufinefle and errand for which hee came into the world:) but (faith he) I came to purifit a people to mjifelfe, zealous of good workgs : the 2. lit. Now if that were the end of Chrifts comming, doft thou thinke that hee will iofe his end? Wherefore it is impcflible that any man fliouldbeefaved, or have part in Chrift, that hee (hould bee in C hrift,or Chrift in him, except his heart bee purifyedfo, as tobeezea-j !ous of good workes. If Chrift dwell in thy i heart, thou may eft eafily know it 5 for doft thou ' thinke that Chrift will dwell in a foule and uncleane place ? hath hee not pure eyes? And therefore itiscerrainewherefbever he dwells, that place muft bee a fit Temple for him to dwell in i) Wherefore of neaffity hee muft cleanfe thy heart, hee muft fafhion it 5 and keepe it T 2 pure,

Tit.l. 14.

Hab.x.i4<

ZSi

The Second Sermon

pure, cleane, and fweet, (b as it may bee a j fit Temple for him and his Spirit to dwell and delight in. Befides, doth hee not looke to his glory in all thofe that belong to him ? he hath many eyes to looke upon them as it were, | there are many Spectators men and Angels , to fee J what thev are, and how they behave them- j felves; If hee fhould have a company of men | to belong unto him that are carnall, perverfe, and worldly minded, that have crooked waves j like other men, would this bee for his honour? | would ienotbeefaid, Like men, likeMafter? would it not refleft upon him ? Certainely it would 5 and therfore the Lord fo orders it,that thofe whom hee hath redeemed, fiall bee holy in manner of converfation : Saith he, you mu(t bee as iam^ elie it will bee for my difhonour> Aslam\ hely, fo every one of you muji bee holy in all f»anner\ of converfation. Therefore let no man deceive himfelfe, tothinkehee can goe away, and yet bee in Chrift, and bee faved through Chrift, and the mercies of God in Chrift, whentheref goes out no fuch vertue and power from Chrift to change him, toworkeonhim, to alter him, to make him another creature. And therefore I befeech you in the examining of this 3 (for it is a matter of great moment) to confi-der with your felves, if this be wrought in you or no 5 whether you finde any experiment and effedfc of this mighty power, efficacie, and vertue ; and let me bring you a little to particulars. Hath there gone ont a vertue from him to ina-

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ble thee to beleeve? There is afaith required m the Defy, there is a faith required in the Pro-mfct of God,and tfcere is a faith required in the frovidenceoi God, to thinke thatevery particular thing isordered by it •. There is alfo a faith in a!I the threatnings of God -• Now for the man-' ner of propounding, when the Scripture comes co propound any thing,it propoundsk thus,and no more^ as you fee in Mttf&fik writes nothin g but In the beginning God made heaven and earthy < ^kv Andfo the Apoftleswrite, Such a thing was done, lefts thrift teas Urnt of tfa Virgnt Murk: Thus andihu$hefdid. Now when the naked objftd is propounded, other writers what they deliver or write is rationally They ufcf ea-fons and arguments to convince men of thofe things which the> deliver^ but when the Scripture: fets downe any propitious of faith, it doth but barely propound them, for there is the Majefty and authority of God in them 3 to con-firmethem;

But now here yon will demand (the proportion being but nakedly layd downe in the Scriptures) what will eflable a man to be-lleeveir.*?

I I anfwer, that certainely there is a mighty power that goes out from God and Chrift, that enables thee to beleeve with efficacie $ (b that when theobjeft is fet before thee, there goes out a power from Chrift to worke faith in thy heart, whereby thou truly beleeveft it, and Co ti appeares in thy life .• Wee thiake wee be-

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The Second Sermon

lceve thole things, but our lires doemanifeft the contrary 5 namely, That there is a power-full faith wroaght in as 5 for all the erroursof our lives (chough wee obferve them nor) arife from hence, that thefe Principles are not throughly beleeved 5 if they were, ir could not be that there fhould be foch inconfequences in the lives of men. Therefore confider if this faith bee wrought in thee, whether fiich a power hath gone out, to worke ftch a faith that hath changed thy whole courft, as it will doe, if it bee once wrought in thee, by the power of Chrift: So alio confider, whethorrhere hath a vertuegone out from him to worke love in thy heart to the Lord 5 forotherwife itiscertaine that there is no man in the world that is able to love God, or to came neere him, for all love rifeth from Similitude , there muft bee an agree-ment and (imiJitude betweene thofe two that love. Now every man by nature is as contrary to Gods pure nature, as fire is to water, and without an almighty power to change his na-cure* and to worke apirticutaraffe&ioa of love hi him Jie can never be able to love God: therefore it is the Btptifme of the holy Gboft, which workes this, Htwillbaptfe*you rriih the holy Ghoft> aniwithfa, chat is, with the holy Ghoft which is fire5 1mb' multiplythyforrowesandconception^ That is,the forrowes of thy conceptions. Now love is as fire in the heart, and one fire muft beget another^ And therefore you have in the common proverbe, Lezt n a thing that csnnot he

bought

on the Sacrament.

i*$ !

bought mthmountami oj Gold and ftlver^ yet if thou be in Chrift, there goes out a vertue from! him that ftampes upon thy heart this holy affc-j dion, that breeds in theethisholy fire of love,' fo that thy heart cleaves to him,thou loveft him| with as true, with as genuine, as naturall,and as| fenfible love as thou leveft any friend, as thou! loveft any creature in the world. Confide r if this be wrought in thee oH&o. And fo/or thy knowledge, there isalfb a power in it 3 confider whether any fuch vertue hath gone out from! Chrift to make the knowledge which thou haft powerfull.

You will lay, what b that > That is, to bring on theft truths which thy heart affents unto, to bring them with that evidence and fulnefleof demonftrarion,that thou (halt yeeld unto them, and praftife them accor-? ding to thy knew kdge. Beloved, there ismuch| knowledge among us>but who pra&ifeth accor ding to his knowledge > WeebpcvcGod^ fat wee] glorlfie Um not at God$ and the reafon is, becauft there hath not gone a power with that knowledge to make it lively and effe&uall, topaffe | through all the faculties of the fbule, and to over-rule them$ for if there were ffich knowledge, it would alwayes draw affeftion and praftife with it.Solifeewife confider, whether there hath gone a power from him to mortifie thy lufts iff however is in Chrifl hath crucifiedthefiejh vith theaffeffiont andlufii) not to lay them a-fleepe onely, but to mortifie and fubdue them. T 4 See

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The Second Sermon

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See Hkewift whether there hath a power gone out from Chrift,to helpe thee to overcome the world, 7be tufts of thine efe> the ktfis of the fejh 9 andthe pride of lifi$ for whofoeverisiriChrift, overcomesthe world^ and all that is in the world. The world hath many things to worke upon us and to refift and oppofe us ^ It hath perfections, ithathdifgraces, it hath (lander* and re-proches,'which it#ftsupon holy men^nd upon the holy wayes of God. And the mm that are a&ors in this, are the devillsfa&ors, though they thinke not fo, as the Apoftle Iamei capref-fethit^ Their tongues arefetonfireofktl.tod^i vife flinders and falfe reports, and to feften them upon holy men, efpecially upon thcMi-nifters of the GofpeiI> and fo upon the wayes of God ^ I lay they are the devills fa&ours, thoughthey thinke notibj and thofe thit be-leeve them are the devills receivers'* the' one hath the devill in his tongue, the other in his eare. Bat the Lord hath appointed this* This is one chhlgwhereby the world fights agamft the waves bf God,todilcoarage men and tohinder rhem that they might bee (tumbling blockes to chem. Spit was with Chrift; heesM/ the falling of manji tn ifrael by reafctt o? this} fowas Partly as a deceive^ attdyettrue y &; IS Confrier if thou haft this efficacie put into thv heart, that thou art able to overcome this, that thdn art able to overcame all the offences^ and perfecmions,all all the flinders and reproaches that are caft upon the wayes of God 5 *and notwithstanding

that,

m the Sacrament.

287

thatytothinke well of them, and towaikein them,&pra$:i[e them.Likcwife^as it hath thde things on the one hand, fd it hath plea&res, prefermentSpglory^ riches 9 credit, and all things of that nature on the other 3 art thou able to overcome all thefe?So to (hutup thispoinr,and proiecuteit no further, thus you ftiall know whether you be in Chrift, for that is the point ^ Wehaveajfuram inhtm^ that if^e-as^e anything, mfhallbtheard^hm firft we jnuft be in him-now ■ to know whether wee be in him (as you have heard) there mult be an aft of ours^and (econd-ly.aaaftof hiSjWhich is this power that goesout from him y to change, to cake and comprehend us. So much for the firft rhing.

Now for the fecond 3 if a man will apply or take tohimfelfe the priviledges wee have by Ghriftv as this particular pfiviledge of being heard in our prayers, of comming to the Sacra-" nietir 3 or any other} know this^ that it is not e-nough to be in Chriftonelyjbut there muft be a certaine qualification, a certaine immediate fa-(hioning v arid-preparation of the heart, or elfe chough thob/hift a right to the priviledges, though they belong to thee,y et choa art {ufpen-ded from the ufe,benefit 3 and comfort of them; Andthisisconfidered in tfrefe Five things. (I will britmme them briefely.)'

Firft, when a man comes to receive the Sa-cramenr,it s not enough for him tobe inChrift, no nor when he is come to doe fome other da-ties, bat moreover there muft be this alfo. thofe

graces

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Levic. 13.17. 28. 29. go.

The Second Sermon

graces thou haft, this change, this new creature that Is wrought in thee.which is but a heap of particular graces, thefenm&be affedatdpir-redup upon fuch an occafion^ It is true, no man ought to corae, except hee have the graces of Gods fpirit wrought in his hart,that they may ly there in the habits,that they may be in the heart £ s fire raked in the afhes. But if a man will come to receive theSacrament,and fiiflfer thefe habits, thefe graces he hath tolieftillthere, he comes not as a worthy receiver 5 (there are indeed degrees of un worthinefle) he comes not as a worthy receiver except he ftirres them up, except they be afted at that very time: as for example^ when wee come to receive the Sacrament, wee< ought then to have an efpeciall humiliation and I fbrrow of our finnes $ we ought then to have anl efpeciall love to Iefus Chrift ^ we ought then to ! ! have a fpeciall rejoycing in him, and in all the j, priviviledges wee have by him $ we ought then j to have a fpeciall love to our brethren, the men J wi th whom we con verfe,and among whom we live : now if a man come and receive, and doe notftirreup and aft thefe graces, hee receives unworthily, and my ground for it, is this 5 You , fee in the feaft ofReconcHiationjhe tenth day of j the feventh moneth,the Lord tells rhem there, jouJhaHcomc, andyouJhMhgtpt it, andyoujhallnot dozvporfa&c&\\\\% this enongh?no 4 He that doth nota&uaHjaffiitt hisfouk(Cmh heyhatdaj,k/hall be cut off from htsptopkjUv. % 3.2 7-That is, though they had an habituall difpoiition, and their;

hearts!!

on the Sacrament.

X%9

hearts were prepared to fbrrow for their finncs, and to take them to heart and bewaile them, this is not enough (faith hee) at this time you muft afflift your foules, that is, there muft be a ftirring up of that forrow. So likewife you find this in the feafts, in more places than one, that when they come to keep the feafts, at that time they (hall eat and drink, and refrelh themfelves, but in any cafe re Joyce, De*t. 1 2. and Deut. 16, \ I will not ftand to repeat the places 5 That is, It is not enough fbryou to have tbankfull hearts, to have hearts prepared for the(e things in the habit, but you muft then rejoyce, for ir is the feafbn of it ( for every thing if good wittfeafon) and the Lord requires it at fuch a time.-therfore thinke with thy felfe, whenfbever thou com-meft to receive the Sacrament, this is the time that the graces I have, the habituall graces,muft be new pointed as it w re^ they muft bee new whetted, new (cowred,that thev may b<* bright and fhining upon fuch an axafion, when the Lord calls for it, you muft then quicken and \ ftirre them up, that they may bee all a&ed in your hearts.

And this is one r hing, that it is not enough foramantobeinChrift/o take the priviledges \ that belong to him$ but there is a certaine qua- 1 lification required, that muft bee done at that | time when the Covenant is renewed^ And this is one, to have the graces thus afted.

Secondly, there mattbe a new Reconciliation , i For the Saints, thofe that are within the cove-I nant^ j

Ecclcf.j.tf.

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TbtSecond Sermon

* Sam. ii. 13.

nant,thofe that are regenerate men, (you muft marke it well.,for it is a point of much ufc(*hen they commit finnes againft God, the guilt of their finnes is retained: though they are within the Covenant and are nor cut off from Chrift, but are in him, yet (I fay) when they have finned, the guilt of that finne continues, and is continued till they be reconciled aedrenewed by faith and repentance 3 as ycu fee it was with I)*vid\ mtkan would not havefaid when hee came to him* Thy fames jre forgiven thee, if there had notbeene a new things if there had not beene a thing done at that cine 5 and therefore it intimates fo much,that before his fin was not forgiven ;that is,the Lord was angry with him. You muft know therefore this, that when a regenerate man finnes, there is oneiy a particular guilt ^ the univerfall guilt of fihne returnes not (for that would cut him quite off, that would put him abfolutely into the hare of damnation) but it is a particular guilt for every particular finne^ that is, even as a father is plealed well with his fonne, and knowes him to be his fonne 3 he is affected to him as to his fbnne $ yethee hath done fuch a particular aftion that hath offended him, and for that particular offence hee withdrawn himfelfe from him, hee carries not himfelfe to him as he was wont to doe,being offended with him for fuch a fault $ now till the fbnne hath rc> coddled and humbled himfefe for that particular aftion, though the father hath an hundred gifts to beftow on him, yet hee (hall have

none

on the Sacrament.

none of them, till he hath reconciled himfelfe $ So thinke with t hy (elfe (if any finne lie in the way when thou commeft to partake of this pri-viledge toreceive the Sacrament.or when thou commeft to call on God for any particular mercies to have any requeft granted ^ thinke then with thy feife, fuch a finne I committed, I muft humble my felfe for it, I muft labour to make reconciliation, labour to have this taken away ^ that my Father may bee reconciled to mee ^ then come and take the priviledge , for now it belongs unto me $ therefore there is a neceffity of * enewingourrepentance and reconciliation moft exa&ly, and to take a very particular examination of ourwayes whenweecome ro receive the Sacrament, or when wee draw neere to God upon fuch (peciall occafions, left our Father (though he be a Father to us) have fome particular quarrell againft us^for even he whom we call Father, 1 Peter > 1.17* judgeth ever) man (even his ownefbnnes) without refpetf efperfom^ that is.he did not beare any ill in themrthus you fee did he with M<yfes> With David 9 and others, and the like he doth with all the Saints. This is the fecond qualification that is required before ycu can have any part in any of thepriviledges, before you can attaine unto this aflurauce, to askeandhave^ therefore it is not without ufe, and that not in the Sacrament onely, but alto in that which we have to deliver.

Thirdly,(uppofe there be no particular fin, fuppofe the grace yeu have be a&ed, when you

come

%9%>

z$z

Thefecoad Sermon

come to receive the Sacrament, yet there is a third thing required, a third qualification that muft be found in the heart of him that will be a worthy receiver, and that is, toobfervewell what difiancz isgrowne betweene the Lord and him ever fince the time that he hath in a more particular manner beene reconciled to him. This is another thing than what we named before, toconfider what roft hath growneupon his fbule, what foile his heart hath contra&ed, by converfing in the world, and by medling with worldly and earthly things 5 for the foule gathers (bile with medling with them, even as the hands doe 3 now thou muft thinke with thy (elf when thoucommeft to the Lord and draw-eft neere to hits in tHis^cr any other duty,thou muft recover that diftancc *.g.«ine,and bring thy heart neere r to the Lord, 1 hou n; G ft draw neerer to him.thou rr.uft get thy heart to a moreclofe, a more neere, and inward conjunction with him, thou muft labour to have that hardneffe that thou haft t qmrafted (as it will be in a little continuance of time) thou.mt:ft labour I (ay to have that tooke away and removed, to have thy heart foftned., to have the ruft rubbed off; thou muft labour f o have all thefe things done. For thou muft know this, that though there be not a particular firmecommitted, yet ?s we fee the outward man is fabjeft to a wafting, though j there be no wcunds* though there bee no (ick-neffe, though a man be in perfect health, and all \ is well with him, and heobfervealltherulesof

diet/

on the Sacrament,

19}

diet, yet (I fay) you fee the outward man is fub-je& to wafting, to fainting, to weaknefie, and decays and therefore there mart be a renewing of dyet, and of ftrength, or elfe it cannot bee able to hold out: So it is with the inward man, though there bee no particular finne, though a man did keepe fbme good course in the wayes of godlinefTe, without running out eminently or evidently, yec he is fubjeft: to a fecret decay, I Co that fbmetimes he muft have fomefpeciall meat, fbme fpeciall feaft, which the Lord hath appointed for that purpofe(forhedoth nothing in vaine:) And if chis Sacrament could b j fpa-red,that a mm might keepe the ftrength of the inward man wichout it, the Lord would not have put you to this trouble, but he feeth it ne-ceffary and therefore he hath appointed it to be received, aid that often, that you might feed upon the body and blood of Chrift, that you might eate his fle(h, and drinke hi3 blood, and gather new ftrength from it ^ that when there is a decay of grace in your heartsjou may goe to this Fountaine, and fill the Ciftemesigatne to ] recover ftrength.For when a man comes to the 1 Sacrament as hee ought, hee gathers a nevv ! ftrength, as a mm doth from a feaft $ his heart is cheered up as it is with Flagons, of wiue,, | heisrefrefhed, his hunger andthirft isfatisfy-edj that is, Thede(ire3of his fbule that long after Chrift.after righteoufnefle,and aflurance, are quickened and refrefhed. And this is the third thing.

Fourthly,

The Second Sermon

Fourthly 3 facfides all this,Firft,the ftirringup of the graces, and the a&ingof the habits 5 Secondly , making thy peace and reconciliation with God, and removing of any particular offence that is betwixt God and thee; Thirdly, this fcouring of the ruft, this remooving the diftance between God and thee, the foftning of that hardnefle which thy heart hath con tra&ed, this recovering the ftrength that thou haft wafted- There is befides all theft a fourth thing required, which is, that th ere bean mention^ a particular were ife of thy mlt 9 in taking Chrift,of thy defire to Chrift, and of every grace that knits thee and Chrift together 5 For there are certaine cementing graces,certain glewinggra-ces,that joyne Chrift and thy foule together/as Faith and Love 5 thefe are the t wo miine graces, there are a great traine of graces that follow them, but thefe are the chiefe, and rhefe I fay muft bee intended, for what is the end of the Sacrament ? Is it not to knit the knot ftronger betweene Chrift and us, to make the union more fall and pertcft? isicnot toincreafe our willingnefle to take and receive Chrift?foryou know all the a&s of the fbule may be intended. Put the cafe there be a refolved ad in the heart and fbule of any man, whereby hee faith thus with himfelfe^ lamrefblved to rake Chrift^and to ferve and love him for the time of my life, yet this refblution of his, though it bee perfeft and fiacere,may rece/veintcntio«^whenaman is willing to doe any thing truely 3 there may be degrtes

on the Sacrament.

degrees added to that will $ when there is light in a room(when thou bringeft in more candles) that fight may be increafed:fo it may in this, to may your faith and love 5 (by faith I meane nothing but the relblution of the heart to take Chrift^I meane not the belceving parr, but the taking parr, the aft of the will taking Chrift, or receiving him, which is nothing elfe but the choice of the will that refolves to take htm.) I doe but rouch this by the way, becaufeitisa point 1 have handled already atlarge$ the thing 13yme at is this ^ I fay the glewing graces are thefetwo, Faith and Love, whereby you thus take Chrift for your Lord and Saviour $. Faith islike the part of the compaffe that goech about and doth theworke^ and love is that cementing grace whereby wee are more knit unto the Lord 5 they have both their office and their place 5 You know love is an uniting affeftion, therefore this is the definition of it, itnaitfirt of union with that it lows. Now when thou com-meft to receive the Sacrament, or to pray, or put up any fpeciall requeft, when thou com-meft to have to doe with God, to make ufe of any priviledge thou haft in Chrift, thy chiefe bufi nefle is to intend this faith and loveat flic h a rime to draw thee nearer, to make the union perfeft.

You will fay, how is this increafedandhow is it intended?

I anfwer 5 Two *vavesin the Sacrament,one way is the very repetition, the very renewing

V the

*9$ [

The fee andSermon

the covenant, the very doing it over againe,the refblution of taking him, (for there is a muruall covenant,you know,betweene Chrift and us; it is confirmed to us in the Sacrament, heecon-firmes his, and we coafirme ours, as the friend-fhip betweene Jonathan and David wzs increa-fed by the renewing of the covenant., or elfe jwhy was it repeated ? The very repetition of 'che a& intends the habit, the habit is increafed by the repetition of the ad, though it were no more ^ fo the renewing of the covenant exerci-feth thy faith, it fets aworke thy faith and thy love, when thou commeft to receive the Sacrament, the very intention is increafed: but this is not all. There is another thing in the Sacrament that much increaftth it, and this is a thing I would have you chiefly to take notice of$ that is the very Sacrament it felfe, the elements of bread and wine delivered to thee,withthe very words of the Mmifter, Take andeate, tins is mj bedftha nets broken for tfo? ^ Take and[drin^ this it my blood that wtffied, &c. For when thele words arefpoken to us, ifwedidonfider well of them,and thinke thus with our felves.Thefe words that the Lord himfeife hath appointed the Miniiter to fpeake (for therein is the force ofthem, that they are of the Lords owneinfti-tution) therefore the (Irength of every Sacrament Res in theinftitution^ thitisarule in Divinity :the Papifts themfelves, who have added five other Sacraments, cannot deny, butthat[ every Sacrament muft have an immeditate in- ftitution ■

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*97

ftitution from Chrift hlrnfelfe, even from hi.' owne mouth, or tife thereis no ftrcngth in it; fo that even as it is with all things that are i) rebels of other thing?, (as take marks in fieldr tha fiand (or the divifion of fe verall mens ri^ hts >. take counters that (tend for thousands and hur dreds 5 the very effence ofthefe thirgs ftar dsir theinfHrutionofthem^SointheSacremcnr except thefe words were from the Lords own mouth that delivered it, this very delivering of the bread and wine, betega figne to you <»f the forgiveneffeof your finnes, except the Lord had thus inftitmed it, there hadbeene ho force in it. I fay, confider, they are words that the Minifter fpeakes.notin an ordinary courfe, but he is appointed by the Lord himfelfe to fpeake them 5 and now when thefc words make a new impreflion upon thy heart, it addesan intention to rhy faith and love. For example, (to make it a little more cleare to you, that you may understand it difiic&ly.) The Lord hath faid this, he will forgive the finnesof all thofe that come untohim,he wilforgivethem that forfake their finnes, and take Chrift Iefhs,and love and feare him for the time to come. The Lord might have fufFeredit togoe thus in general!, that hee hath delivered it unto you, and no more:. But he thought good to goe further, and fiy thus to naankinde: It is true, I have faid it, hat I will not content my felfe with that, bat will adde certaine feales and fyrobolls, cer-taine externall fignes, that thou fbalc fee and.

V 2 looke*

Ceu.ji.4 8 ' Gen 9.^,

Gen.?.14,1?,

The fecond Sermon

looke on ^and I fay to thee,this covenant have I made with thee, and when thou feeft the bread and wine delivered by the Minifter, know this,

Ithat the thing that thou feeit is a witneffe be-tweene thee and me: That as it was faid by L j. ban and Jacob when they made a cbvenant, T&r

pone bee mineffe betmene us: And God (aid to Noah, When! look^ upon the.Rainebow^ it fhall bee 4 fgne that I will deftroy the earth no more after this mamer-jvhcn the Lord hath (aid ir,and hath appointed this outward (ymboll that thine eies looke upon, I remember the covenant and this as a figne betweene us, this fhall binde me to it and him likewife. Now when this isdone anew, (rt may bee every month) this isa wondrous great mercy, this is amervellous great helpe (if it bee rightly anderftood ) to ftrengthen our faith. Doth it not helpe us, when we fee the i\aine-bow which the Lord hath appoinred to put him in mindeof his covenant? / will re* member mfcovenvt^ rthenlloofyonthe Bowinthe Clo:id y it fl)aSconfirmeme andlmUnotbreakg my covena r tto deft l roj tht worldwitb aflcod0 So this ad-miniftration of the Sacrament, when the Lord lookesupon ir, hee cannot but remember his promife and his covenant, of pardoning our finnes; And when thou lookeft on it, thou art aflured of ir, for hee hath (aid it ^ it (hall bee a figne and a witneffe between us^Now I fay that new impreifion that thefe words (thus contrived and underftood, and delivered by the Mi-mifter) make upon the heart, intends our faith

and

on the Sacrament.

and love $ as indeed it is a great matter to have it fpoken to us by a Miaifter of the Gofpell/ent from Chrift^ from hisowne moxxthtfakgandeaf, this is my body that is broken for you$ and this ismy blood that veasjhedforyov and for many, jot the re-mifionoffinna. This is the fourth qualification that is required, that our faith and love be in-tended, and our union increaled 5 that the will, refclution,and purpofe of taking Chrift for our Lord, receive more degrees ^ that fo we may be more faft and firmely united and knit to him \ which I fay is done partly by.the repetitionon both fides (for the very repetition doth it$)and partly by a new impreffion, that thefe words (tafaeate^&c) make on the foule. Now I adde the laft thing which is required,(ftil remember the maine thing w« are upon, that it is not e-nough for thee to be in Chrift, but if thou wilt bee a worthy receiver, thou muft have thefe foure qualifications in thee, that I have named already, Thou muft reconcile thy felfe anew, thou muft rub off the ruft from thy fbule which it hath gathered^thoumuft recover thediftance that is growne betweene God and thee $ Thou muft adde an intending and an mcreate $ Thod muft adde more degrees to thy faith and love, and after all thefe.)

Fiftly and laftly, this is alfb required (which is much for our benefit and comfort) namely,, toputup thyrequeft, when thou comeft neart to the Lord in fhe Sacrament; Now thou muft not only do this, but thou muft alfb make fomr

v 3 ufe

199

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ier.3x.34;

Ezech.3^ *6-

TbeSecond Sermon

[ife of the covenant which the Lord hath made with thee for his part,fo that thou raayil chinke this wkh thy felfe 5 when I come to receive the Sacrament, I have but two works to doe D one is ito recovenant with the Lord., and to renew my repentance, and to fet ail eaven ^ nnd the other is to remember the Lords covenant. You will fay, what is the Covenant > It is a covenant that confiftsof theft three things or points; Iuflificatioa, I mil forgive thy fi&s^ SanSificatio» A I will makgyonnm hearts anl new fpirits 5 and the third, All thiags a'eonrt^ that is, I have made you heires of the world, heires of all ihing?, vou have all the promifes belonging; to you that belong to this life, and that which is to come^thi s is the covenan t which the Lord hath made.Now thou art bound when thou come ft to receive the Sacrament,not only to remember this covenant, Doe this (faith he) inrtmembrAnce of ate $ and not barely of me, and of my being crucified for thee, Sc of all the love that I have fhewed unto thee, but alfb in remembrance of the covenant, and of thofe gracious promifes, which are the particulars of which that Covenant is the firnime: and there-fore,thus a man is to doe. What? hath the Lord vouchfafed me this favour, that I may come t@ his Table, I may come and renew the nuptials 1 and my covenant with him ? Surely, then I will looke aboutand confider what I want ; v. hatre-queftlfhallputupunco him$ for there is nothing that is wanting,but it is within this Covenant

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301

nant} and thou arc to put up thy requeft in a (peeiall manner, whatfoever it be, be it concerning things belonging to thy fbule, toJiavea ftrong (uft mortified, to have thy hard heart fof-tened, to have Come fin that lies upon thy conference forgiven, and to have that forgivenefle aflured to thee: be it any thing that concernes thy particular eftate, if it be to be delivered from a potent enemy, or whatfbever it be, put up thy requeft,& chat largely, open thy mouth wide, that is, make thy requeft full, feare it not. Put the cafe (againe) it be fbmewhat that doth notconccrne thee, but that it concerneth the Ghurch abroad, or the Church at home, it is a cafe that much concernes any of thefe in the i Church, put it up to him, and put it up with confidence. For this is a marriage day (as it were) it is the time when he reacheth out his fcepter (as you know the things I allude to) and thou mayeft come to his prefence. You know, when Hefler was admitted to the prefence of the King, then laid he, Whatrequeft haft thou? when thou art admitted to the familiarity and prefence of theLord,he looks for it, he asks what requeft you have to put up to him? and the promifes are large enough, 1 will give it^ whatfoever it bee 5 if you ath$ according to mj will: and therefore doe in this csfe as Mofes ufed to doe: you fhali find when Mofes drew neare unto the Lord, when he was admitted into his pra* fence,and faw him face to face (for that was the great pri/iiedge Afo/e?/ had) when there was any

V 4 fpeckll

EfterH<

$Ol

jExod.33.13.

Rom.8.32,

2Khig.4-34.

The fecond Sermon

fpeciall apparition of the Lord to him, Mofes makes this argument: (faith he) It is a great mercy ithat. thou wouldeft (hew me this, that ftchapoore man as I am, fhould have this pri-viledge, and give me leave to make ufeof it: Lord^ ifl have found favour inthyfeght> that is, fincej-hou haft vouchsafed me fuch a favour in rihy. fighr, do thus and thus for mc: you fee he made this requeft for the whole Church of God,and (aved them, or elfe they had been de-ftroyed. If thou haft not any particular argument in this cafe, fay, It I have found favourin thy fight, do this: fo I fay, when thou haft this promife confirmed, that Chrift hath given himfelfe to thee, andthefymboll of that promife is the bread and wine which he hath given to thee,putupthyrequeft:Q Lord,if thou haft vouchfafed to give me Chrift, wilt thou not with him give me all things elfe? Lord, if I have found favour in thy fight, to doe fo great a thing for me, deny me not this particular requeft.. Thus we ought to doe, efpecially when we come to things that are beyondnature; when we come, let us confider with our felves, Indeed I have a naturalldifpofition that carries me ftrongly to evil], I (hall never be able to overcome it, there are fuch duties to doe, I (hall never be able to performe them : In fuch a cafe rhou muft doe it the more earneftly, thou muft figh and groane to the Lord. Elifhab when he comes to doe a thing fo much abbve the courfe of nature, as to raifeadeadchildeto life, hee fighed unto the

on the Sacrament*

Lord, that is., he prayed earneftly. Eliah, when he would have Raine, he cryed, he tooke much paines, he prayed.So muft thou do in this cafe: and know this for thy comfort, that though I thou thinke thou (halt never be able to do thefe things, to overcome fiich lufts, fuch hereditary difeafes, yet the Lord is able tohelpe thee : though thefe are paft natural] helpe, yet they are not paft the helpe of grace^though the fpirit in us luft after envie: yet as the Apoftle lames faith., The Scriptures offer wore grace> that is, the Scriptures offer grace and ability to doe more than nature can doe : nature cannot heale a fpi-rit that luiteth after envie, or any other thing 5 a fpirit that lufts after credit, after money 3 after the finne of uncleannefTe, or whatfoever is pre-fented: now the Scriptures offer that grace, that will overcome any of thefe finnes, be they ne ver fo ftrong^or fo old- Chrift healed heredi-tary difeafes, he healed thofe that were borne lame and blinde; (b though thou be borne with fuch lufts,Chrift is able to heale thee $ vou fee a Prophet could heale Naaman of his leprofie, when there was no other that could doe it 5 (b faith Chrift, Comeunto tne allye>andl will heakyou. So that ycu fee we muft put up our requefts to GOD.

T&

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The Third Sermon

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The Third Sermon.

WE have already imde fome entrance upon the words: I told you what the Apoftles (cope is in them, which is* to make knowne to all Chriflians to whom he wrote, a-nother great priviledge, befides that w hich he named before, that is, that he that hath the Sonne* hath life ^ this (faith he) is another priviiedge, that whatfoever you askgifoufhallhave; onely remember that you have this aflkranceinhimj.hi& is, in Chrift Iefus^That point (what it is to bee in him, that it may be the ground of all the benefits and priviledges we injoy) wee handled the laft day. Now we come to the priviledge it felfe, Ifx»e aske any thing according to his mil, hee hearethus. Thewordsarefoplaine, I (hall not need to fpend aay time in opening of them,but deliver you the point that lyes (b evidently before us : which is this, [That alltheprayers of the Saints made upon earth, are affuredly heard in hea-yen] whatfoeverweaske,(faithhe) according to his will he heareth us, onely tlu conditions rauft be cbferved. When you heare fuch a ge-nerall as this, it muft be limited, there are cer-tairie bounds fet to it, which we will name unto

on the Sacrament.

to you: which are theft foure conditions.Firft, all the prayers that are made upon earth (hall be heard in heaven, if they be theprayersofa righteous man, and are faithful! and fervent. Theperfbn muft be righteous, that muftfirft beremembred: becaufe, although the prayer be never fo good, yet except the perfon be accepted from whom it comes, the Lord regards it not: you know in the old Law, the bloodaf Swine was reckoned an abominable Sacrifice, yet if you take the blood of (heepe, and compare them together, you fhallfinde no difference 5 It may be the S wines blood is the better: then whats the reafon the S wines blood is not accepted? evenbecaufeofthefubjeftofit, it was the blood of Swine, and therefore you fee it was putdowne, that it was an abominable Sacrifice. So it is with prayer 3 Take the prayer of a Saint, and the prayer of a wicked man • it may be>if you look upon the petition,or what-(beveris in the prayer it felfe, you fliallfinde fometime the prayers of a godly man more cold, and leffe fervent: the petitions are not fo well framed as the wicked mans: yet becaufe this comes from fuch a perfon, the Lord regards it not ^ you know the condition is mentioned lames $.The prayer efthe righteous man avaikth much Jf it be fervent. Now as this is required in the perfon, fo there is fomewhat required in the prayer alfo, that is, that it bee fervent and faithful!^ that it be fervent, you have it in the fame place, The prayer of a righteous man amileth

much

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The third Sermon

much) if it be fervent D that is, it muft be a prayer made from thefenfe of the milery that is in us, and from the mercy of God, when a man rakes a thing to heart, that heprayes for, and comes with confidence to be heard/or that makes him fervent. This the Lord will have 3 & alfo he will have it faithfull: lames u when the Apoftle exhorts them to prayer, if anj man want wifedome (feith he) let himaskjt ofGod;but then matke 3 he carefully puts in this condition, tee thzt he praj in faith ,that is 5 belee ve that it (hallbe done unto him: now this faith includes repentance,for no man can beleeve that he fhal be heard,except he make his hart perfefl: with God: If he allow any fin in himfelf he cannot beleeve upon any good ground: therfcre when I fay it muft be faithful, that alfo is included, we muft regard 'nomckgdnes \ mour hearts, for in fuch acafe,*^ tot'a heartsnot, \ he hearet notjimersSo that this you muft remem-ber,Firft,the perfon muft be righteous, and the prayer muft be fervent and faithfull.

Secondly, the other Condition you (hall heare in the Text,it muft be according to his wtt$ youmuftnot thinke, whatfoever you aske, if you aske it loofely at Gods hands, that it (hall prefently bee granted you: No (faith hee) it muft be according to his will 3 if you ash^fire from heaven^ that is not according to his will, and therefore you fee they that aske it were denied it, with thtsreafbn, jw# hpcw not what you asfy. Likewife, to fit at hit right hand^ and at his left in heaven, which was another requeft of his difci-

ples,

on the Sacrament.

pies, he puts them by this; T<m under/land not »hatjou aske of the Father y and therefore it muft bee according to his will. And that is the fe-cond.

Thirdly, we muft aske it in time, in duefea-fon: forhepromifeisdue, Knich$ auditJhaU bee opened to yen-, but you know the foohjh Virgins knockt, bur it was not opened to them 3 what was the reafon of it ? becaufe they askt when the time was paft $ for there is a certaine accep -table time when the Lord will be found: and when that oppor tunicie is paft, hee rs found no more. It is true that this life is the time of grace, buc God in his fecretcounfell hath appointed a certaine time to every man, which is the acceptable time, the day of grace $ therefore hee fiith unto them, This daj if you will heare : this day if you will come and feeke unto me, if you will pray unco mee, I will heare you: when tk paft, the Lord differs not the doores toftand open al-wayes,his eares are notalwayesopenrtherefore that condition muft be carefully remembred, you muft aske in time: K is a condition that < fhould be carefully thought on by us. For, for the moft part we flie to prayer, as loab diito the Altar, he wentnot to it for devotion (for then he would have done it before) but when bee was indiftreffti when he was in extremitie, then he fled to it,and therefore you know what fucceile he had by it, ic faved not his life. So we goe not to prayer for devotion, that is, out of God to doe himthatfemcej but (for the moft part)

we

307

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Tbejecond Sermon

wedoeitoutoffelfelove, when we are 5n extremity or diftrefTe, wee paflethe acceptable time herequirc?,andwegorohiminatimeof our ovrne: For there is Gods time 5 and there is curowne time; Gods time is to come to him when we may doe himfervicein our youth, in ocrftrength, in the flower of cur graces: Our t ime is to goe to him when we need him: Will net a friend fay (when we never come tolling but when we have extreme need of him) why doe y cu come now > you were not wont to vi-fit me before,thb is net our of leve to me:Even the very fame anfwer the Lord giveth 5-60**0 four Idols (faith he) thofe that you fervedin thetime of peace, and fee if they can keif e yon,

Thefomhandlaft condition is, That^ee ref erre the ftme\ the '-manner, the meafnre tfgran-Ungonrpethionslo ike Lord. That is,we mult not thinke to bee our owne carvers, to thirkeifit be not granted in fijicha manner, fuch amea>-fure,or fuch a time,prefep:t v rh: Loid hath remedied our petitions \ no, Uthailek&et m$h$t*o\ hafe: That is, he waits' upon God, hee ftayes! himfelfe upon God, he is content to have it in that time, in. thar manner and tficafure, as&eft I plea fech the Lord: For the truth is, wee know! notour (elves what is meet for us, we are unto the Lcrd juft as the Patient is to the Phyfiiian. The Patient is importunate with him, for fuch | things rorefrefhandeafehinHbmthephyGtian knowes what beft belongs to hlm,and when to give him fuch things,-in what manner, and in

" . what

on the Sacrament.

what meafure: So the Lord kno wes beft what to doe: Many times hee doth the fame things that we defire,though he doe it not in the fame manneneven as thephyfitian,he quencheth often the thii ft with Berberries,or with fuch kind of conferves^what though it be not with drink, is it not all one (bthe thirft bee quenched ? Is it not all one whether a man bee hindered from (hiking me, or if I have a helmet to defend the blowf fometimes the Lord keepes not offthee-, nemy^ but then he gives us a helmet tokeepel I ofFthofe blowes, to beare thole injuries and e- j viis that are done to us: he is a wife phyfitian, ! he knowes what manner, what meafure, and what time is beft, therefore that muft be referred to him; now theft conditions being obfer-ved, you muft know that this great priviledge belongs to every Chriftian, That whatf)ever prayers he makes on earth,, hecis fare to bee heard in heaven; it is a wondrous priviledge, that which we have all caufe to ftand amazed at, that the Lord fhould fbforre regard the fonnesr ofmen,to grant them fuch a Charter as this^no more but aske and have, and whatfoever y ou pray for, it (hall be done to you. But a mm is ready to fiy fecretly in his heart, when he hears ic,This U too good to be true, That whatsoever I askej feall have. My beloved,I coafeff^it is a hard thing to beleeve it as we ought to doe; and therefore before we come to apply this,we wHl fpend a little time in endeavouring to convince you of the truth of it, that you may not

doubt

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Pfal.44.3x. Pfal.139.13.

donbt of it, that what prayers you make to the Lord, he is ready to heare them.

Firft, confider that whatfbevcr prayer you make, he takes notice of it, he obferves every petition jthere is not one petition that you make ro him at any time, buthelookes upon it, hee fees what the prayer is. And this thing although vouthinke it common, (and who is there that know not this? yet (my beloved) to beleeve this 3 to thinkethat God is prefent where I make my prayer to him,to think he (lands and heares it, even as I fpeake to a man that ftands and heares me, and underftands what I fay to him ^ This is a great helpe to as. That this is triie,fee in Eph-4* 6. He is in all, andthroughall,and'ever all. That is, the Lord is in every man, he pafleth through every thing, his eyes runne t rough the earth, and he is over all, looking whaxfecrets are in mans heart , what thoughts, yea before hee things them hekfsovpesthem, becaufe heefeeththemin their caufes: He that is ia a man, thatlookesin al! the fecret corners of the heart,he muft needs fee what thoughts he hath, what petitions hee putteth up fecretly, even then when his mouth fpeaks not. And left that fhould not be enough, faith he,He is over all$ you know one that ftands on high, and lookes over all that is below, he eafily can (eewhatioeverisdone-, So the Lord, he is in all, he is through all, he is over all. But this is enough for that • onely I would have you remember, that he takes notice of all, hee knowes thy prayers.

But

on the Sacrament.

?rf

ft!

Bntyou willfay 5 Idoubt not of that, I make no queftion but he heares me, and underftands me well enough: but how fliall 1 know that he is willing to grant the thing I pray for ?

Youfhall iecthefe two Reafonsinthe 7. of Mat. where our Saviour urgeth this very poinr, that wee have now in hand, lum the 7„verfe downeward ^ Aske (faith he) andjoujhall have Jeefa aftdjouJhaUfinde * y kpcc^ andnjhallhecpn- \ edmUjou^hctt isthe prcmiie. Fcr(ht backs it i with thefe two reafom ) every one thitasktth re-ceiveth $ and U thatfeh&tofinfa \ b 5 and to him that kpockgthjt[hallhwftntimiohim: As if he ftculd fay, yehavethisreafonforit, why you ftiould beleeve it.that it is no more but ask* and have$ for (faith he) all that ever asked have obtained^ j all that ever have fought, have found 5 all that ever have knocked, it hath beene opened unto them. That isjooke through the whole booke of God, and fee what prayers ever have beene made to him, and yen fball finde, that there is not a prayer mentioned in all the Scriptures, but ir hath beene heard. Now when wee have (ucY acloudof witneffes, it is a ftrong reafcn 5 when it is faid tons that there were never any prayed bur were heard.

Why 5 you will fay, there were many praved that were not heard .'did not Davidyxzy for his childe, and wasnot heard ? Did not Faulprzy robe delivered from fuch a temptation D and was not heard >

My beloved, it is true, they were not heard

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for the particular, but yet I dare be bold to fay, that David was heard at that time, though (I fay) not in the particular $ for though his childe was taken away ,yet you may fee the Lord gave him a Childc of the fame woman, with much more advantage^ he gave him a childe that was legitimate, which this was not: he gave him a childe that exceeded for wifedome $ Salomon was the child that he had: So that the Lord did hear him,and gave him this anfwer.as if he had faidtohim, David, I have heard thee, I know that thou art exceedingimportunate,thou (halt not have this, but thou (halt have another child which (hall be better. And fo he faith unto Paul, 2 Cor. 1 2 .Chrift reveals this unto him^PWjaith he, though I grant thee not this particular re-queft, in the manner that thou wouldeft have me, (To tafy away theprick^ofthtflejh whichthon art troubled with) thou (halt be a greater gainer by it, thou hadft better have it than want it y when PWunderftood that it was a medicine, and not a poifon as he tooke it to be, hee was content and refol ved in it $ and a man refolveth not except he be a gainer. He faw that Gods power was manifest in his weakneffe, and hee faw himfelfc humbled by it$and when he faw that God gained glory and himftlfe humiliation by it,he was content to be denyed in ir$ So I fay,whofbever asketh 6ndeth, you (hall never finde any example but that whpfbever fought to the Lord as he ought,he was certainly heard,or el(e he had fbmewhat that was better granted to him in-

fteadi

xf H i iw V.i i rvw Tp

on the Sacrament.

fteadotit. And this is thefirft reafon that is ufed here. The fecond rdafon is this 5 What man among jou, if hit Sonne askg head, will give him a ft one 5 or if hee aske afifi , will give him a ferpent .<? if jo* then that are evilly kpow how to give good things to jour children , how much more fhall jour heavenly Father give good things to them which askg him? (faith he) you be not able to perfwade your (elves of this truth , becaufe you know not the Father, for hee dwells in light inaccet fible, you are not acquainted with him, faith our Saviour: I will belpe you out with an argument that you better underftand- even upon earth (faith he) take but a father here, a father that is ill(but the Lord is fullof goodneflq fathers have but a drop, but a fparke of mercy in them, whereas the Lord is full of mercy, as the Lord is full of light, hee is the God of all comfort 0 Yet (faith he) this father (when his fonne comes to aske him bread) hee is ready to give it him, he is full of compaffion and ten-dernefle toward him ^doe you not thinke that our heavenly Father is as true a father as hee, that he loves you as well as hee whofe compaction and pitie is ranch greater? doe you not thinke hels ready to heare his Children when they call upon him ? O this is a ftrong and unan fwerable reafon, and this you fee is backed in John 16. 27. you fee there the love of the Father how it is expreffed to us $ Ifaj not untojou that I will as\e the Father, (faith he) the Father kimfeljelovetjo*: Marfee^a&ifhee fhoukf have

X 2 f*id,

31$

Matdi.7.

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faid, lee this bee one^ground to you to thinlc'e your petitions (hall bee granted, and that they are not onely granted for my fake, for (faith he) the Father himfelfe lovech you, and hath a great affe&ion to you, that is innaturall pa rents > there is a naturall afFeftion to their Children: So if I were not immediately to prefent your petitions (though that be not ex-eluded,) yet (faith he) the Father hath fuch an affe&ionto you., that hee cannot choofe but heareyou^ Ifaymt (faith he) that Iwllaskgthe Father, for the Father hlmfelfe loves you. So that this is thefecond reafbn which chis promife is there backed with,the love of flie Father 3 That hee cannot finde in his heart todenyus, even for that affe&ion that hebearethtous. We wil adde a third R.eafon that we meet with here m the fame Chapter, loh* \6.*^m that dayyon fhallathginmyname: verify, verily, I fay unto you, lejhaUatkgthifatherHm) name, anihtwill give it yon : It is brought in upon this occafion.when our Saviour Chrift was to goe from his Dif-ciplesj they were ready to cornplaine, as wee fee in the verfes before* they were ready to fay with themfelves, Alas, what (hall we Jos when our Matter fh all be tooke from our head ? Our Saviour anfwers them, Yon fhall doe well e-noughjdoubtyou rloc 3 for though Ibe not with you, yet (fakh he) go? to the Father in my name.and whatfbever you ask of him^you (hall hate itrSo that he anfwers that oB;e&ioD 3 when a man is ready to fay,

Irs

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5*1

Itistrue, I know that a father is exceeding gmfikiu lbving to his Children.' But it may bee, my carriage hath not beene fuch, I am full of infirmities,! have muchinmedbat may turne the love and affc&ion of my Father from me.

Put the cafe you have, yet Chrift addes this [^/« fdir your comfort^ If (faith hee) the Father will not doe it for your fake, yet doubt not, if you a*ke in my name hee will doe it ^ dee wee not fee it ufuall among men, that one that is a meereftranger to another, if hee get a letter from a friend, he thinkes to prevailed and hee doth fo, becaufe though it bee not done for his fake (it may be hee is aftranger, one that deferred nothing at his hands) yet fuch a friend j may defervemuch: And when we goe to God in the name of Chrift, this anfwers all the objections whatfbever you can fay agairft ycur felves.it isallfatisfied in this51 goe in his name, I am fure he hath fupply,I am fure he is no ft ranger, I know heehathdefervedit.&c. Laftofj all, as he loves us, and becaufe wee a^kein the name of Chrift, is willing to heare us, wee will addethis, that hee is ready to heare us for his owne fake, Hee k a God hearing prayer^ faith the P&l**1 ' Pfalmift, that allficjh might come to him, even for thiscaufehehearcs, that men may bee incou-raged to come and feeke to him $ for if the Lord fhould not heare,then no flelh would come unto him $ that is, menwould have no incourage-ment, no hejpe, therefore he faith, hee is a God hearing prayer^ doubt yee not, hee will doe it X 3 for

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m

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Exod* S 2,1 * 1

for this purpofe, that hee might have men ro worfhip him, that men might come and feeke mtohim. Befides that, hee will bee glorified, | rhmfhdtcalluponmte in the day tf trouble, I will heart thee \ andthottjhaltghfifie mee • now the Lord is defiroa? ofglory:, ic was the end for which he made the world. But in not hearing our prayer, heelofeth this glory \ by hearing our re-qnefts, the more wee are heard, the more glo-\xj and pbife wee render unto him. Likevvife hee doth it for the Spe&ators (ate v Myfes often prefenteth thatreafon, Lord(bsityWAat will I the Heathen fay? and leflttynm? be polluted among | them, thejmUJay thoxhaflbrought'outapeofle,a»d[ waff not Metodeliverthm .So David Gfcen,chefe are many inftances in that ;I (ay^for the /ookers on fake he is ready todoit. All this is enough; co perfwade our hearts that be is ready to heare us, that when prayers are made co him on earth ! (ft the conditions be observed) they are farely ' r jti. Jheard in heaven,

I Now to apply this $ Firft, if the Lord bee fo 'ready to heare, then this flibvrid teach us to bee more fervent in this duty of prayer, than commonly we are- for to what endarefuchpromi-fes as this, but to incoarageus to doe our du-tie*?when wee heare that prayecisof fo much I jeffkacie, that it prevailes with the Lord for any j thing, (hall we fuffer it to lie by (as it were) and not make ule of ic>If a drug,or a precious balme were commended to us, and it were told us 3 that if wee made ufe of it, it would heale any

wound

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wound, ic would heale any fickeneflc, and fcW; and chis vertue ic hath: Will a wife man fuffo it to Jieby him, will he not ufe it, and fee whai vernieit hath ? And when it isfaid unto us \hc\ prayer is thus prevalent with the Lord, that ii ii thus potent, that it is thus able to pre vaile witi him for any thing, (hall wee not make ufe of it when weeareinanydiftrefle^ when wee neec any thing, when we have any:difcafeeithero' foule or body to heale ? Let us Hie to this refuge that himfelfe hath appointed. If a Kinj of the earth fhould fay to a man* I will bet ready to doe thee a good turne, make ufe of me when thou haft occafion 3 hee would be read) enough to do it.Now when theLord of heaven faith,a*ke what you will at my hands,and I wil] doe it; fhall wecnotfeeke to him, and make ufe of f&ch a promife as this?Beloved,we arc roo backward In this 5 } we fhould be more abundapt in this duty than we are, we fhould make more account of it. For whatibever the cafe bee, ii yoB doe but feeke to the Lord, if thou deft but fet downe thy refolutiori with thy felfe ^ Well 1 fee it is a thing (if I Iookeupon the creature and the meancs) 1 have little hope of, but the Lord is able to doe it $ and therefore I will goe to him, I will weary him, and I will not give him over, I will not give him nor my felfe an> reft till I have obtained it: I fay itisimpoflible thou fliouldeft faile in file h a cafe, only remember to bee importunate, for sn importunate futerhee cannot deny. You know the Parable X 4 oj

Luk.x Luk ? i

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%

o/ffo **j*/* I*d%e. YV>u know alfo the ?arable of thi man that u 19 bd #Hh hk chillrenjvlxn tix md-dotP wasimportunat when ihe kno:kt and would give him no reft, hee gives her redrefle $ theo-ther rifeth and gi veth his friend at mm) loves at he trill, faith the Text 5 yea, though foee were not hisfriend^ (for this is the meaning of it.-) lf> faith he, the Lord had not much lore to you, if hee had not fuch an affe&ion, if you did not come to him in the name of Chrift whom he loves, in whom hee is ready to grant whatfb-ever yon a9ke, if hee were not a friend to you 5 yet for your very importunity, hee is ready to doe ic. As the unjuft Iudge (for that is the (cope of the Parable) hee had no-mihde to grant the widowes requeft, hee had no Iuftice in him to move him, hee had no mercie nor compaffion , yet for very importunity hee granted it. Remember and obferve the condition, for this is commonly a fault among us 5 when wee goe to prayer, wee thinke that the very putting up of the prayer will doe it. No, | there is more required than fb. As ic is the er-rour of the Countrey people,when they heare fay that fuch an herbe is good for fuch a difeafc, they are ready to thinke that (howfoever it be tookeorapplyed)it willhealethedifeafe $ No, it mufl be applyed in fuch a manner, it muft be ufed in fuch a fafbion. So it is with prayer, you muft not onely doe the dury (and therfore when wee exhort you to it, not onely to call upon God, for men are apt enough to doe that, efpe-________ cialJy

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319

Aft. 1^. If.

cially in chetime of diftrefle) buc with theft j conditions I have named. You know Gehazi, <»King. 4.*?. whenhcehadgottheilaffeof Elijha, he e went 31, to the child, butitwasnot the ftafFc that cou.'d raife the child from death to life, there was I fomething more required. So in prayer, it is not meere prayer that will doe it 3 there is fome- i thing elfe, theremuft be other conditions that mud bee obferved. For wee are wont to doe with it as thofe Conjurers were wont to doe with the name of Iefiis$ they thought if they ufed the name of Iefus, it was enough: but ye know what anfwer the Spirit gives them , Iefus wee k»ow> and ?a*l wee kgom^bnt rxho are yet ?, So I fay, we are wont to doe in this cafe, we thinke it if enough to make our requeft.and that is all. No there h fomwhat more required, you muft make your requeft in fuch a manner as yee ought; Then I adde this further * that when thou makeft them in ftch a manner, yet thou muflrnot thinke to bee heard for thy prayers, lake; that is another thing wee are apt to faiie in. When wee have made fervent prayers, and have bin importunate with the Lord, we think now furely wee fhall not faile. No, you muft know this, the promife is not made to the prayer, but to the perfon praying. You (hall not finde throughout the whole fcripture, that any promife israade thus, becaufe we pray fervently wee (hall be heard 5 but it is made to the perfon praying, the prayer is bur the inftrument, I but the meanes by which the bleffing is convey-,. 1 edj f

JW-

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Kovr.% 16,17.

a to us is ameanes without which the Lord ! v. ill not doe it, for the promife is made to the party. A cold prayer (fo there be nonegkft in ir, fo a man feeke the Lord, and pray as well as he e can) it will prev&ile fometimes as well as a fervent prayer ^ Who indites the petition, who makes the prayer fervent ? Surcly not thy felfe, but the Holy Ghfl^ bee mafys requeft iuw> fometimeshee makes thee more fervent^ he in-largfcth the heart more: fometimes agaiae the heart is more ftraitned in the performance of this duty: but both may come from the fame Spirit. Not but {hat wee have caufe of much comforr, whertWee are able to pray fervently, for this is a ground* of our comfort, that when wee pray fervently it is an argument thar-the Holy Ghoft d*vells in ourhearrs^ bodxhHr&p prayers are diftated by him ; vie is an argurfleRt that our prayers come frorti an holy fire within. And ther fore fervent f rayer,may give us hope of being heard 5 but yet it is not meerdy the prayer, bat becaufe it is an evidence that it comes from a right principle y that it tomes from the regenerate parr,and it made by the af-iiftance Of the Holy Ghoft it is not the ferven-cie that prevailes. And therefore when you heare rhis.that the Lord is ready to heare, I fay; make that ufe of ir, be fervent in this duty, remember the conditions ^ and yet withall know that yeti are not heard for the very prayers fake, bm for Ie(us Chrift hisfaice. Hee makes every; praier accptable. he minglds them with his fwet:t odours. And^

m the Sacrament.

And if youobjefr, Obut Iamaafen fattof infirmities.

You kiow how it is anfwered in ! the fifth of Iamth (faith he) Eliih when hee was heard, hee-msamn^A amir* frfyeS to fMjfidw find to t-h£ Ifyftjions that wee are : As if hefhauld^^dfee* not thinke that Elias was therefore heard, be-caufe hee was an extraordinary Prophet 9 for it was bec^ufe the Lord hath mad^pFomife tb' him, and hee comes and urges -that pfttoMh t6 the Lord, and therefore the Lord-heafd him. So (faith he) ffiould everyone of yoo, if you have the prpmifes 3 yotrmay goe and urge if 5 as Well as E//-^ did ^though you be fubje&¥o m a-oyinfirmities, ffiah was eVen^fo. Yfctf krtofar there are infirmities and paffions expreff&d in the Scriptures that hewasfubjeft to. And this is the firft ufcweeare tomake of it,- to be fre-quentaridftfvent in this ctery,' fince We^fiave I fuchapromtfe; !

Secondly, if wee have fTioh a prdmife, then weefhoni{I learne hence (when we have put up our prayers aratiy rithe) toMake'm^ account of them chin wee doe .• for 1 he' erurfi is^thas iwe pray for themoft part for fefhion/ake, many a man faith thus with himfelfe; I will feeke the Lord, if it doe me nogood,it will doe tfl > hu>t$ butif xvte made t&at account of our prayers as we fhould, we would perform e this duty in m-

Anftv.

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other manner $ but wee doe not make fhat account of them, as wee ought. We* thinks not with our felves that tfte prayed ih%£W4emike

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areXurely heard 5 there bet many evidencesof it^ what isrhereafon that when weefeeke the Lord,we doe it foretniffely that wt have fcarce leifure to make an end of cur pra\ ers: we are fo ready tohafien and goe about other bufineffe, wee areieady tottirne every (tone, to ufe all meanes to feek the creatures wirh all diligence: but who prayes to the Lord as hee ought, to worke his heart tofuch a fervent performance of that duty asheefbould ? men have fcarcely leifure, for it is ufuall with them when ihey have bufineffe to doe, and enterprifes tobfing to pafle, they are exceeding diligent to ufe all meanes, and yet are remiffe in the chiefe : what is the reafon elfe that wee fee thedoores of Princes and great men fo full of (inters, though there be porters fet on purpofe to drive them away5 but the gates of heaven are fo empty? it is indeed becaufe wee doe not beleeve our prayers are heard, wee doe but make our prayers for fafhion. "What is the reafon like-wife that we ufe prayer in the time of diftrefle (if fc will bee an efFe&uall meanes to belpe us A when all other meanes faile} why ufe wee it] not before? But that is an argument that wee.] truft not to it, feeing we ufe it onely in the time j of extremity: for if it bee not efteduall, why | doe we ufe it then ? If it be efFeAuall, why doe not wee ufe it till that accident i» Therefore this ufe wee muft furthermake, when we heare that the Lord heares our prayers, to make mqf e account of them than wee doe,to thinke that our

prayers

on the Sacrament.

prayers when they are put up to the Lord (hall be heard. Say thus with thy felfe. Well, now I have prayed,and I expert that the thing fhould be granted that I have prayed for, when J feeke to the Lord. It is true, I deny not but we muft ufe the meanes too, we muft lay the hands upon the plough, and yet pray ^ both ought to bee done ^ as feme* irnes we ufe twofriends, but we truft one 5 we ufe two Phyfitians, but wee put confidence in one of them: In like manner we muft both pray and ufe the meanes, but fo as we putourchiefe truft in prayer, it is not meanes that will doe it. But the truth is, wee doe the quite contrary: It may be, we pray and ufe the meanes, but we truft the meanes, and not the prayer: that is a common and a great fault a-mong us, it is a piece of Atheifine, for men to thinke the Lord regards their prayers, no more thafi be regards the bleating of fheepe, or the lowing of oxen, to thinke hee heeds them not. And it is a great part of faith to thinke that the Lord harkcns to them and regards them 9 as certainly he doth.

But you will fay, I have prayed, and am not heard, and have fought to the Lord, and have found no anfwer.

Well,it may be thou haft not for the prefent, but haft thou ftayed the Lords leafure?(for that is to be confideredin this cafe) fometimes the Lord comes quickly, he gives a quick anfwer to ourrequefts -* fometimes he ftayes longer: But this iiour comfort, that when the returne is

longer,

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longer, thegaineis the greater: as wee fee in trades, ibme trades have their retarne very quicke, it may be the tradefmens money is returned every weeke, but then theirgaineis fo much the lighter 5 but when their returne is flower,as is your great merchants,when ic ftaies three orfoure yeares, wee fee thefhipscome home laden,bringing fo much the more: So(for the moft part) when our prayers doe ftay long, they returne with the greater bleffings,they re-turne loaden with rich commodities. Let this be an encouragement to us. Though I ftay, the Lord will grant it^and think not with thy felfe, I made fuch a prayer long agoej found no fruit of it $ for be fare, the Lord remembreth thy pray er, though thou haft forgotten it, the prayers that thou madeft a good many yeares agoe, may doe thee good many yeares hence. May not a man pray to ha^e his childe fan&ified, to have him brought to better order ? It may bee he lives many yeares,and lees no fach thing,yet in the end the prayer may be effe&uall:So like-wife it may be in many cafes, you fee there are many examples for it: Abraham prayed,he flayed long 5 but you fee it was a great blefling that he had, when he prayed for a fonne, you know what a fbnne he was, he was a fbnne of the promise, in whom all the nations of the earth were blefled. So David, when the Lord promifed him a kingdome, he ftayed long for it: Many fach examples there are. Therefore comfort thy felfe with this,though I ftay long,this is my

hope,

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hope, this is my encouragement that ftftaines me, If I feeke the Lord, and wait upon him, he will come with a great bleffing, the gaine fhall be heavier and greater, though the returne bee not fo quickeand fudden.

Laft of ail, when you heare fuch a promifeas this. That whatfoevcr you aske you {hall bee heard in it ^ you (hall hence learne to fpend feme time in the meditation of this great privi-ledge that the Saints have, and none but they 3 This I propound to every mans confederation 5 that thofe that are not Chriftians, that is, thofe that are not regenerate, may know what they lofebyk} and thofe that are, mayunderftand the happinesof their condition, that they may learn to magnifie it, and to blefle themfelves in that condition, that they have fuch a great pri-viledge as this: it is no more but aske and have, therefore that which in the third place I exhort you to, is this, namely to fpend time in the me* ditation of it, to confider what a great advantage it is; David cannot fatisfie himfelfe enough in it: in \ 8.and 1 i6.?falwe^Lord I love thee dearly : he cannot praife enough, and why ? I fought to thee in diftrrjft;andthoH hear deft me^I called upon thee, and t fou inclined^ thine eart to my prayer. I (ay, confider this mercy as you ought todoe, it is part of the thanks we owe to the Lord for fo an exceedingpfiviledgc. That whatfoeverour cafe bee; it isho more but put up our requefts, and wee fhill bee heard. When there was a fpeech among fome holy men,, (as you know

that

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»l«

The third Sermon

that man that was named in the ftory,) what was the belt trade, he anfwered, Beggery ^ it is the hardeftj and it is the richeft trade. New he underftands it not of common beggery, (for this is the poorcft and eafieft trade, that condition he puts in) but (laith he) I underftand it of a prayer to God,that kinde ot beggery I meane^ wLichasit is thehardeft, nothirgmore hard than to pray to God as we ought, fo wkhall there is this comfort in it, it is the richeft trade of all others^there is noway to inrich our fclves fo much, with all the promifes that belong either to this life, or to that which is to come .• Even as you fee among men, a Courtier, a Favorite in the Court, gets more by one fuit, (it may be)than aTradefman,cr Mei chant.or hu£ bandman gets with twenty years labour,though he takes much pain^ for one reqoeft may bring more profi t,may make a Courtier richer than fo many yeares labour and paines: So in like cafe, a faithfull prayer put up to God^may more pre-vailewith him, wee mty otxaine more at his hands by it,than by many \ ears labour, or nfing many meancs^ and therefore it is a rich trade, and great priviledge. a priviledge that we cannot thinke enough of, that we cannot efteemc enough. You have heard of a Nobleman in this J Kingdome, that had a Ring given him by the) Queene, with this promife, that if he fent that ring to her at any time when hee wasin rtftres, (lie would remember him and deliver him: this was a great priviledge from a Prince, and yet

you

on the Sacrament.

you fee what that was fubjeft unto $ he might beeinftchadiftrefle, when neither King nor Queene could be able to helpe him, or though they were able (as fhee was in that cafe) yet it might bee fent, and not delivered: Now then confater what the Lord doth to us. Hee hath given us this priviledge, he hath given us prayer, as it were this Ring, hee hath given us that to ufe, and cells us whatfoe ver our cafe is, whatfoever wee are, whatfoever wee ftand in need o£ whatfoever diftreffe we are in,doe but fend this up tome (faith hee) doe but deliver that mtflage tip to me of prayer, and I will bee fore to relieve yon. Now certain ely what cafe foever wee are in, when wee fendup this, it is fore to bee conveyed wherefoever wee are: Againe, whatfoever our cafe is, we fend it to one that is able to help us, which a Prince many times is not able to doe. This benefit weeliave by prayer, that whatfoever wee aske at the Lordshands, wee (hallhave it. Now confider this great advantage which you have; It is tx-prefled 4 PM in thefe words, Be fo nothing care-full (faith the Apoftle.) And that you may fee wee have ground ft>T this generality, In nothing be carefully but w all things make jour reyueffo kpcwm mtoGod. That is, whatfoever your cafe bee, 1 make no exception at all, but whatfoever you ftand in need of, whether it concernes your fouled or your bodies, your name or your eftate, yet be in nothing careful!. This is a great matter. There is none amongft you that heares me Y now, \

StpA

Anfo*

The Third Sermon

now, but fometime or other hee iscarefullof fomcthing or other, for which he is (ollicitous: Now when a man heares fixh a voice from heaven, that the Lord himfelte faith to us, Bee carefbll for nothing, doe ho more but make your requeft knowne, it is well enough, I will (iirely heare in heaven,and grant ir$ Ic is a great comfort. Beloved, comfort your (elves with thefe words, and thinke this with yourfelves, that this is that Charter and great Grant that the Lord hath given you, and to none but you, that what prayers you make to him heheareth you.

But ic will bee obje&ed, why is this faid (b generally > That weemuft in nothing be care-full 5 but in all things make our requeft known ? For then if a man were but a poore man, it is but going to the Lord, and asking riches, and hee (hall have them 5 If a man were ficke of an incurable difeafe, it were no more but going to the Lord, and hee Ihould bee (ure to bee recovered 3 If a man hath an eaterprife to bring topaffe, it is no more but goe to him, and it fhall be done: what h the reafon then that godly and holy men have not thefe things granted to them?

To this I anfwer, You mufl: underftandit with this condition, even as it is with a Father (I will prove it to you by that,) fuppofe hee Qiould lay to his fbnne, I will deny thee nothing, whatfoever I have, I will deny thee nothing but thou (halt have part in it; Though

hee

on the Sacrament.

3*9

he fay nomore.yet weunderftand it with thefe conditions.

Firft, that if his Childe (hall aske him for that which is not good for him, or if the Child hould refute tohave that done, or pray his Father and fay, I befeech you doe it not, when the Father knowes it is good ^ here the Father is not bound he thinkes^ as for example, if a Father fees his Childe needes Phyficke, it may be, the childe finds it bitter 3 and therfore is exceeding loth to take it, ic makes him ficke, and irkefome unto him, fo that hee eameftly de-fires his father that hee maybeeexcufcd, that hee might bee freed from it 5 In this cafe, the Father will not heare him, for hee knowes the Childe ismiftaken. Ontheother fide, if the Childe aske fomething that is very hurt full, if he aske for wine ina feaver, the Father denies it him-No, (faith hee) you are miftaken, I know your defire is that you might have health and recover, and this I know will hurt you, though you know it not 5 This the Father un? derffcmds, and therefore hee puts in that condition." So when the Lord fiith, In nothing bee earefnll, fatinallthwgs &aksyMrreqtyftikpovpne: If you miftake the matter at any time, and your Draver.fhall not bee the di&ate of the Spirit (to that yee alwayes make requeft according to his will) but the di&ate of your owne hearts, and ;hallbec the expreffion of yourna-tunll Spirtr,ind not the Lords Spirit: Inthis cafe there is.no promife o( being heard, and yet

Y 2 the

/

3JO

Numb.io. *o Pfai. iotf.ji, 33-

lS4W«X2r»l4

The Third Sermon j

the Lordraakeshis Wordgood,Bein nothing! careful], but in all things make your requefts knownee

Secondly, a Father when hee faith to his Childe, I will deny you nothing, but you (hall have part in all that I have, yet the Child may carry hhnfelfe fo # that the Father upon fuch anoccafion may deny him, and bee ready to fay unto him, Well, if you had followed your booke, if you had not runne into fuch diforders, if you had not becne negligent to doe what I gave you in charge, I would have done it: in this cafe the Father with-hoids the bleffing that hee will beftow upon hi« Childe. not becaufe hee is unwilling to beftow it, but becaufe hee would thus nurture his Child, hee ufeth it as a me anes tabring him to order 5 So the Lord faith to Mcyfi^ That becaufe hee had fpoken unadvifecHy, becaufe hee had not honoured him before the people, at thofe waters, the waters of ftrife> therefore the Lord tells him by the Prapfifct, foe JhoMnd goe iuto the goedlavd^ And fo hee tells David, thatbecaufe hee had fazed agai&fi him y hee would not give him theMfe if tie chUdes So the Lord faith to us fbmctimes \ I will not grant you this tequeft $ for though I bee witling to grant it, yet this is one part of the discipline and nurture that I ufe to my Children, That fuch a particular re-queft I will deny you for fiich an offence, as mrfhippfogofidolf, &e. Beloved, this is not a generali denyall, and this b not for our difad-

vantage,

on the Sacrament,

5M

back isa^helpe tools, it makes us better, that fometimes wee fhould bee denied , knowing hereby that it isdenyedtous for oar fin, that wee mayleametocome to the Lord, and renew oar repentance, and to take that away, chat wee may come toprevaile in our prayers with him.

Thirdly, when a Father is willing to grant it, yet ftee will fay to his childe, though I be willing to doe what yon aske at my hands, yet I will not have you aske it redely, I will have you aske it in a good manner, and a good fafliion. (For when wee come to call upon God, and come in an unreverent manner, in fuch a cafe the Lord heares not.) Or agaiae^ he will fay to his Child, 1 am ready to heare you, but you rauft not aske in a negligent man-ner, asif you cared not whether yon had it or no: So the Lord faith to us; I will have you to pray fervently, yot* fhall aske it, as that which you prize. AgaineheewillfaytohisChitde, I am willing to beftow this upon yon, but I doe not give you this money to fpend it amifle, to play it away, to fpend it in trifles, in geugawes, that will doe you no good: So faith the Lord, I am willing to give you riches, b*t no$ U Ufim upon your luftt. Thus fpeakes the Father to his Child, when hee comes to aske, hee tells him hee muft come in fiieh a manner as becomes a Childe, hee muft fpeake to him as to a Father, hee muft fpeake with confidence to receive it .* So alfb the Lord tells us, Wee muft come itfiith, Y 3 fo

XaHbt'5<

lam. i» *•

«ww t»uniM ir

H*

The third Sermon

fothat (in a word) this is to bee rcmembred, That though the Lord promife that hee will give whatfoever wee aske, and bids us. In nothing bee carefull, but make our requefts knowne$ yetnocwithftandingthts 3 heewould have us to underftand that our requefts bee made in fuch a manner as they ought to be. Laft of all, it may bee the Father is willing to doe it 5 but hee makes a little paufe,*ee will not give it prefently, and fuddenlyto his Child, though hee purpofe to beftow it upon him, that hee may come by it with difficulty ^ So the Lord ufeth to with-hofd his bleffings j many time*, that his Child might bee exerci-fed in prayer, and feeke him the more, arnd like wife that hee might come the hardlier by the bleffing $ that fo hee might learne to prize it more, or elfe hee will bee ready to doe as young heires: As it is with fome when they never know the getting of k, they (pend itea fily^ but he that hath knowne what it Is, takes mdre care to his eftate, hee lookes more dili gently to it: :So it would bee with us in any bleffing/if wee had it with fiich facility as wee would, wee would not make much account of it$ bnt when it comes with fome hardnefle, with fome difficulty, it teacheth us to fet a higher price on it, and fo it makes us more thankcfull, it teacheth us to give-more praift and glory to the Lord. There are many that havehadaficirencilelong, and have obtained health with much prayer:, and much contention.

tion, and therefore they learne to prize it

more than another that obtained it eafily. And

thus it is in every like cafe. So when you heare

this great priviledge, that it is no more, but,

A$k§ andhave : and, beempothingcarefHtt, ha in

everj thing wakgjour reqneffs kpwne : yet (I fay)

thefe conditions muft needs b< inferted, thefe

arefuch as be included. But thefe confidered,

remember this priviledge, rejoycein it,

let the Lord have the praifc of it,

that whdtfoevervpee ashaccor-

ding to his mil} hue

buret bus.

FINIS.

The Contents,

£$r* £*$» £ttr> £$r* «tfr» «&» «&» <&* <A» •$&» 9 *&> *&■» *&» *ifr»

ii Sumtue of the chiefeft points |

contained in the Remedy againft Covetoufnefle.

COvetonfnefihh defined>and plainlyJfjrned what it is. pag,i&28

Idolatry conjifteth in three things. i

Covetvujnejfe, inwhat fenfeit is called idolatry. 2 Tofeeke help and comfort from riches or any creature, andnotfromGodaloneJsvaineandfinfuB. ibid. Coveteufnejfe which is idolatry> is to bee mortified.

f L , *&43

The uncertainty of riches. 3.4

Three reafons why riches and outward things are vain,

and therefore it isfmfuU tofeeke comfort from j

them. $.6.7

1. In regard of Cods att-fufficimcie. 5

2. In refpe& of the emptinefje of the creature. 6

3. Becaufe wee attribute that to the creature, which lonelylelongs to God the Creator. 7 Menfpendfo much time in feeding after riches> and

trifies, that they have no time toferve God. 8 The rich man may not ghry in hi/riches and wealth. p^4 $ *< 9

Godcan give** comfort withoutriches. ibid.

The Contents.

The creature onely> without thelove and favour of the

Creator, isbutasthehmk§ without the graine^ or

the fhell without the k§rntll. i o

Allow Jinxes proceed from (Tver-valuing ofthecrea-

ture. ibid.

Happinejfe is not to bee fought in riches and worldly

things s forfourereafons: j i. We lofe our labour. 11

i. seeke it the wrong tray. 12

3. Makg a vrrong choice. 13

4 Such happinejfeis mutable, and uncertaine. ibid. Happinfjfe fought and placed in God (withwhomis

no change) mufi needs beperpetuall. 14

Whatsoever men can leave their children 3 without

Gods blepn^ is nothing worth. 1 5

Blefsiags coufidered without thankefull refermce to

God) they ceafe to be blefsings • 16

How they may be received as blefsings. 16.17

Thofe that have but a fmall cottage, are many times

more happy than many rich men. 18

We mufiytdge of outward things not by fenfe and fee-

ling ^ but by faith and rectified reafon. 19

Foure helves for our judgement in outward things.

1?.2© The creature cannot yeeld us comfort without God. 21 How farrewe may joy in the creature. 21.22

Riches come not alwayes by labour^ nor comfort by

riches. 22

Though all caufes concurre and meet together 3 yet

{without God) fheejfe&folhwes not. 23

Reafbns why without God the ejfett followes not the

caufes. 23.24

Future

The Contents.

Future fpiritual & elernall things are not uncertain

34. 2 5 Every one is guilty ofthis jinne ofcovetonfneffe^ more

erkjfe. 25.26

To love or )oy in riches js adulterous love and )oj. 26 Vourefignes to know whether our love to the creature

be right or no^ 26*17

t . If our love to the creature caufe usmt to withdraw

our hearts from God. 26

2. If we leave the creature when it comes in compete iionmth God. 27

3. If we trujtnot in the creature more than in God.

ibid.

4.. If the loffeofthe creaturt doe nut grieve us more

than the lojjeofGod. ibid.

Our affeUion or dejireof 7 riches is inordinate in foure

refpe&s. 29

1 When wefeekjhem by meafure more than wefhould.

29.30 2,Wlxn wefeekg thembj meanes that wejhouldnot

ibid, %.Whenwefeek$ them for wrong ends. ibid

4. When wefeeke them in a wrong manner. ibid. Ifwebefoundlj humbled, wee confejfe ourfdves, not

onely unworthy the leafi of Gods mercies , but wor-thie of his greatest judgements. ibid.

Riches and wealth may not be fought for by unlawfull meanes* 3o«3i

Ourendandfcope in feeing to get riches, mufi bee\ nottoferveourfdves^orounswmluftsfiut togle-rifieCod wit hall. 31

Seeking for riches in a wrotg manner, is inordinate

ThcCetucnts.

in five particulars. 31*32

u If wejeekg them out of lorn to them. 31

2. Ifwefeekethem totrufi inthem. 3 2

3. If we thlnkg ourfelves ihe better fir them* ib.

4. lfwt{eek§ them to glory in them. ib,

5. If wee feek§with too much hafe and eagernejje of them. ib.

Ixwhatrefpecls riches are a bleffing. 33

How mtn may kwfully deftre them. 35*34

I Men may lawfully deftre riches 3 referring andfubmit -

/#*g their wills to God. 3 4.

#00? /#/re ^ *Mi may deftre riches* 3 5

There is a threefold necefiity > wherein men may dejire

that which is necefary. 36

Ffe* reafons a^ainfi deftre of fuperfluily and excejfe.

36.37.^8 The end of mens callings is not to [crape andrakg for

riches and wealth. 3 9

Men may lawfully take care toincreafe their eftate^ob-

ferv/ng the right rules in doing it. 41

1. Iftheygoe not out of their comp ffe. ibi d.

2. If their end. be not ami ffe. .. ibid*

3. If their care be not inordinate. 4 2 When a manis to be accounted and holden for a covetous ma»> 4M3

How yee may know whether j^ur care btinoriitfott or no. 42

Exhortation to mortifie this earthly member Cove-tottfwjje. 44

Effeciuaii mattes t<r n& CwtoufrnffoDHt* ofmr hearts. ibid>&45

The Concents.

A Summe of the principal! matters contained in thefecond Trcatife.

CHriftpreves himfelfe to he the Sonne of Cod, w that hee can quicken the dead, p g. 49 Every man out of Chrift is in aftate of death, p. 51 Spirituall deathwhat it is i and wherein it cenffis. 52 The caufeof life, p. 53. 54

Three h^ndes of Spiritual}death 5 ofGviltinejfe, of Sinne^ of MttrnaU\o^ ± P- 55

Foure SignetofSpiritualldeath 31 Darkpeffe ofnn derlianding p. 56

2 Want of motion. 57

3 Senfelefneffe. ibid.

4 Want of beauty and livelinejfe. ibid. Howfarre aCarnaUman that isfpirituafly dead may

may underfiandfpirituatl graces. 56

How hee hath excellencies. 5 8

Three degrees of Spirituall death. 58.59 Three differences hetweenefpirituaUaninatnralldead

men. 60

Spiritmlldeaths voluntary death. ibid.

A two fold Image of God in man. 6 1

Five reafont offing Vnlverfall grace. 61

The Contents.

tihyiwLaw is given to men that are fpiritually dtad. 6\

O ifferevce betweene extent Ji bodfy bindings and the bands offmne. ' 65

The great §)u<erc or queflion that every man is to mah$ concerning himfelfe. 6 5

Two Einderances of tkisfearch. 1 Falfc opinion. ; 2 Wanofleifure. 66

The newfpirituall life worketh a change in men. 6 8 Two things to h:lpz us forward in ibis gu^re whether wee be dead or no 1 To conjider whether wee have beenedeadorno. 66.67

2 If wee have btene dead] whether wee are made aliveagaine 6869

Two forts to whom this try all doth belong. 1 Thofe who have a name they live, andyctare dead. 69.70 2 Thofe who are dead indeed: 69-75

How Chrififouldbe the end andfc ope of all our anions. 69 Five charaUers and marfys offuch men whofeemeto live and are dead. 7 o. f 0 7 5 Five marh^s of thofe who are fpiritually dead indeed. 75-^78 Repentance makes a dead???an to beaimngman ^ and therefore not to bee delajtd. 79. 8 o Natural!men are but dead men what excellencies foe-verthej have, ft i Bow wee are to value the Ordinances of God. 81 Allthatarein Chrifi are in a fate of life. 83 That there isfuch a life. 84,8 5 With what, and in what this life is hiddenfrom natu- \ rail men. 85.8^]

Tfcl

The Contents.

The Saints are tnifreported and evillfpokgn of. g 5 Men are hardly'perfwadedthat there isfuch a newfpi-

ritualUife of grace. 86

Proofesof h^ bejidesor without the Script hies. 86.87 The effects and experience of a new Fpirituaillife. 8 8 five Differences betweene fuperftition and the moral I life, and this new fpiriluall life of grace. 89.90 Common and true graced wherein thy differ. 9 o Spiritualllifewhatitis. 92

Five Signes to know the fpirituaillife of grace by 0 and

the comparing it with the naturall life. 92.93 What if expecJed and rehired of thm to whom this

talent of the new life of grace is rommitted. 9 4 Thej that fpend their time in idle fports and vanities

are yet dead. 95

The happy eft ate of beingin Chrift, andtobepartakgrs

cf this fpiritnall life is to bee knowne and prized

accordingly. 95

Spirituall life excells naturall life m three things.

1 InthatititanEtemalllife. 97

2 In that it is a Kealllife^ the other not fa. 98

3 In that it is a Prevailing life^wallowing up the Imperfe&ions of the &lher lift. 9 9

All other things wine and deceivahle in compartfon

of this fpi- rituallnew life. 98

This new life is far re wore excellent than the common

life. 100

Firft) it puts a man into a better condition than hee

was in. Idi

Secondly, it addes liberty to him thai hath it. 1 02

The Vnion betweene Chrift and us. 201

Thofe that have not this life are tofeety it, and thofe

that

The Concents.

that have it, mufl be carefull to ret nine andkeept

it. 103

Five Signes of spiritual! life. 1 If wee love the

brethren. 1 04

2 If me contend for it. 105 The beft may fometimes be foiled jet they recover them-

felves, and maintaine a warrefiiH agafaft their corruptions. 105.106

How to kpow whether wee walkg in the Spirit, or no

107

3 lfweebringforththe fruits of it. 106.107 Three jignes to kpow whether our work^s bee living

workes.or dead worlds. By thirprinciple. "By their principle* By their manner of working. By thir end. 108.109

4 If wee imbrace the meanes of it. no

5 Ifweebenourffiedwiihthefoedofit^ viz. Tfa Word) and Good worses. 111. 112

Motives to make us defire this blejfedfpiritualllifi.

1 It k a happy life.. 114

2 It k apleafant life. 115.116

3 It is no indigent life. 1 1 7

4 It hath pure Comforts. ibid. '5 1^ moft capacious of Comforts. 118

Other Motives. nB 9 to 123

All men feekehappixejfe> yet neverfinde it without fee* king God. 122

Repentance puts a new life into men . 123

Meanes to gtt tkisjpirituall life. 124

Firjl, Knowledge. ibid.

Haw men that abound in knowledge comefiort of this r life. . 115

The Contents.

Secondly >u k cenverfant in the duties of New obedience. 128

Thirdly, To get faith, which matys us lead this life three vt>ayes. 129

1 By giving reality to the privdedges of this lift.

129

2 By drawing us ontoaftion. 130

3 By fitting us for chrift. 131 Fourthly J he Communion of Saints. 133 Fifthly\ the hearing of the voice of the Sonne of man.

135 How this is effeUually wrought. 136

What His to tranflztefrom death to life. 138

Nothing but thzvoiceof the Sonne of God can tranf-late from death to life. ibid.

1 Becaufe the Word hath not the fame effi& at all times. ibid.

■ 2 It k an almighty aBionthat givesthislife.i^g 3 ItisChriflschiefeftfoveraignty. ibid*

the voice of th e Sonne of God is able to doe it. \ i bi d. What the voice of the Sonne tf God is. ibid.

This efje&uallvciceconfift? m two things. 13 8

Three degrees of working this light of lift by the Spirit. 13 8.139 Adoubkvoiceof the Sonne of man. 139 Sixe differences betwixt effeUuall knowledge , and common knowledge. 140

1 It is diftinB andpartknlar^ the other general andtonfufed. 140

2 It is livelj in worhjng upon the hearty the other not. ' # J41

3 Uhexperimental^ the other fpeculttive. 143

&tlt

The Contents.

4 It makes men approve, ]uftifie 0 and rellifh the wayes oj God 5 fo doth not the other. 144* 145

5 It bnedes hoh affSions, the other doth net . 146

6 Ejfetluall knowledge brings foorth holy a3ions t which common doth not. 147

We mufi examine our [elves whether wee have heard

the voice of the Son of God, or no. 148

Wefoallkpow it by our lives and aUions. 14^

Seven Impediments hindring wen from hearingChrifls

voice. 150

Thefirft is Self-wifdome>or Self- conceitedneffe. 150 Thefecond> Long cuflome. 15 r

The thirds Similitude, which Ukg falfe wares deceives

men. 152

The fourth^ Falfe experiments,** fomework^s ofGod,

thatfhouH draw usmarer to him. 152,153 The fifth, Ignorance. ibid.

Thejixth, Inconfideration. 154

Thefevenih, acertaineflifnefft and ehflinacieof will

or mind*. 155

Meaneshow to heareprofitably. 156

1 Topra&ife what wee heare. ibid.

2 To hear the word as the word of God,not ofman.160

3 To heare the word with honefi hearts. 162

4 To lay vp the word we heare in our hearts. 164.16 5

5 Topmetbewordwhichweheare.andtoprayforit.

166.16 j

6 Toheareitwithvacuity^ofminde. 168 A Caveat for Mwifiers, that theyfpeakeh the voice of

Chriji. 168

A warning for tbepeoplejhat they heare them by whom

Chriftfpeakes. 168. 169

The

ThcCbnteritt

TheSumme of the chiefe points

contained in the Treadle of

Se lf-Deni a ll.

WHofoever will have benefit by Chrift^ mufl follow him. iji

Two maine impediments that hinder, men from following Chrift y viz .pleafures^Croffts.

ibid.

1. Doft, whofowerwiUbe favedbyChrift, nrnft deny himfelfe. *73

what his to deny ourfelves. 174

what our felfe if. _\- . ibid.

why corruption of nature 14 reckoned a mans felfe. \

ibid. l In every man there are two felves. 175

Reafons why we mufl deny ourfelves. ibid,

i. without felfe-deniall wedeftroy ourfelves. ibid.

2. without felfe-deniall we fet not Cod above our felves. ij6

God will not bindem to that which is fimply unpof

fible. 1 77

A may lawfully love him felfe. ibid.

why we cannot follow God& the World both, ij$^

180 Ourgpodnes is more in God than in ourjehes. 182 Wo happinejfe to be found out of God. 183

Great

. _

The Contents*

^ i eat equity in denying ourfelva. 184

The fruits of the flefb and the Spirit. 185

How prone our nac are is to doe cvill. 186

How n e ma) know this. 187

How to ho* ufathfr m have interefl in Chrift^ 4>r

no. 188

Three -lghcs 10 know whether tee* deny our felves or

no. 192

1 // we be willing to be reformed. i8p

2 If we renounce ourfelves in times of temptation.

!9o>i9i

3 If we be humble and lowly in mindt. 19 t,\ 9 2 Meanes to deny ourfelves. 19 2

1 To have a right judgement^our felves. ibid.

2 To have a right opinion of other things. 19$

3 To know Chrift aright. 19% q.Tobe peremptory againft ourfelves. 196

God multiplies comforts to them that deny them-

felves. *9h*94

In cleaving to God, wemufl leave the care and cu- \

flody of other things unto him. ibid J

The more we deny our felves, the nearer we are to\

Chrift. ip£

2. DoSt. The wayes of God arefullofcroffes. ibid. The reafonsthereof. 199,200

The wayes of God have much difficulty in them, and I

the reafons thereof. 2 o 1 ,2 o 2 1

The xrayes of God arepleafant to any man that m

upright. 205I

Reafons why difficulty in Gods wayes fhould not difil courage anyman there-fiom. £04,205^206 we muft make account before hand, and prepare fo^

trouble

ThcContcnts

troubles before they come. 207

It is not the way to heaven that mofl men goe. 20 8

what caufeth perfection to follow the Gofpell. 2 op

Cowardiinefjemay lofeour foules as mil as rebellion. 210

No fortitude like to this, tofufferfdr chrifi. 21 1

If wefujfer not in Gods caxfe for well doings wee jhalifujfer of God for evill doing. 212

Anfwer to them who fay> they can dee no good in Godscaufe. 213

The worfe the times are y the better fhould the Saints be. ibid.

Comfort againfi difcouragement by being alone.

214

tVimuftproportion our labour to the workein Gods fervice. ibid.

Manythoufandslofe their foules becaufethey thinke lefje willferve the turne in Godsfervice, than in-deed is required of them 215

Satans wiles in deceiving men. ibid.

Cold^flight^andcuflomaryperformances of holy duties , doe no good at all. 21 6

It is hard to bring our foules to good duties.

217,218,219

The crojjes and difficulties that are in Gods wayes> are an argument toprove y that the do Brine came from heaven «o

The caufe that the way es of God arefo hard and difficult. 221,22 2.j

The difficulty in Gods wayes, ought to beameanes to] humbkus. 223 i

3/D03. Alt that Me to have benefit by VbtiftA

The Concerns*

muft follow him. 224

Chrijl is to us an example of the rule, viz. of

the Law. 225

Though Chrift himfelfe be abfent in the body 3 y *t

hee hath left guides to lead m in his ft .ad. 226 The Saints that lived before w.^ and went in me

path\of'truth, are our guides. ibid:

wehaxe the Word, the Spirit, and the Saints, for

our guides ibid.

what it is to follow Chijt. 227,228

228

How we mu& follow him

1 with all our heart.

2 with all our mind.

3 with all our ftrength

4 willingly.

we muft follow Chrift at all times.

we muft follow Chrift all manner of wayes, inwardly and outwardly. <f 2 30,2 31

The ohjeB which vpemuft follow is chrift. ibid. w he rein we muft follow his example

1 in love.

2 In defying the glory andjhame of men

3 In humility.

4 In iein^ diligent in our callings. 232 233

5 In fubmitting our wih to Gods will, ibid,

6 Inza 'e to Gods glory. ibid. pyef&uft follow his example and his precepts. 231 ivhereinwe muff follow his Precepts, viz. in faith-,

in repentance • in charity. 233

Wet muji not bee auricular, but reall Dijciples.

* 234 Falfe I oaftingChriftians refuted. 235

Signej

228,22?

22^,230

ibid.

ibid.

232

The Concents

Signes te know whether me follow Chrift or no,

23^237,238

Fotire differences betweene the folly of the tarns and other mens. 2 39,240,241

VVe muftnotfet any limits to ourholinejte, but in-deavonr towards perfeBion. 242,243

We muff notprefume to goe before Chrifi > but let our minds and defiresyeeld to his will. 2 44

Five things required af them that will truly and

fincerely follow Chrijt. viz. Tofeeketo him^ to

love him ; tofeele the burthen ofjinne ± to be-

leeveinhim$ to be patient. 245

I

The,

jl;

The Concents.

The Contents of the three

Sermons on the Sacrament of the

Lord s Sutper,

TWo maine priviledges me have by lefut Chrtft. 247

1 Eternall life. 247,248

2 Ajjurance to be heard, in our prayers. ibid, iDod. Fnlefjeaman be in Chriff y heemaynot ay fly unto himfelfe any of the two priviledges.

ibid.

2 Do&. Whomever u in Chrifl^ whatfoever bee

askes he jhallhave it . 249

Except we be in Chrift, we have nothing to doe with

thofe holy ntyfteries or Symbols of the love and

favour of God in Chrifi. 2 4^

Every one that comes to the Lords Table y ought to

examine himfelfe concerning wo things. 250

1 Whether he be in Chrift. ibid.

2 Whetherhe be particularly prepared ibid. Rules to examine ourfelves whether ne be in Chrift

or no. 2 y f

A double aBmuBpaffe in thofe that are in Chrift^

ibid. The fir $ in our party to take ChriB. ib id.

The fecond in Chrifts part y to fend forth vertue

to

The Contents.

to take w. • ibid.

Five things to bee corftderedin theaB on our (art.

ibid. tirfli whether we make[Chrift[ourchief eftexcellence, ibid. Every man naturally feekes feme excellency or other , tohimfelfe. 252,253 To ex cellin grace and holine$e y i$ that excellent thing Chriftians fhould dejire and labour for.

254> 2 55

Secondly^ whether we make Chrijl our chief eft trca-

fure. 25*

How a man may know whether hee reckon Chrift his

chiefeft treafure. 257

1 if he lay him up in the dofet of hi* heart, ibid.

2 If he keepe him with greatest care. 258

3 If he efteemehim above all things, ibid.

4 Ifhefparenocoftandpaines togethim. 259 $ If he be wiling to part with any thingrather

than Chr iff-. 260

Thirdly, whether we make Chrift our chief efl joy and

delight. 261

7 0 know this 7 wemuft conjider what our thoughts doe

mo ft delight in. 2 62^ 6 5

Fourthly ^whether we make Chrifl our chiefeft refuge.

264.

Every man hath fome refuge to which hee betake

himfelfein time of need. 26%

The Chriftian betakes himfelfe to Chrift. 266

The wicked Hie to men for refuge ib id.

A carnaB man in diftreffe knortes not whither to

goe. 267,26s

a 2 Fifthly,

ThcComems,

V.

Fifthly, whether we'make Chrift our chiefeftcom-commander. 269

How a man way know this, 2 $? • to 2 73

Three great commanders } riches 7 honours, pleafures, which doe rule the world. 270

By thofefive things a man may know whether he foe fit to come to the Lords Table, 273

A double charge given : to the worthy, not to omit the Sacrament : to the prophane, not to thruft himfelfe in to the Lords Table. 2 74

There is an aB ervertue goes out from Chrift, to make an union betwixt us, that wee maybehis.

*74*75 This almighty power turnes the frame of a mans

heart, and the courfeof'his life, quite contrary.

275 In what manner thuvertue is infufedinto the heart

of man. 27^277

when it comes into the heart it maketh all things

new. 278

This venue of Chrijl doth not onely breed in ns

good purpofes,but alfo gives us power andftrength

toperfoYmethcm. ibid.

This efficacy and vertue commingfrom Chrift into

the heart,worhthfuch a change in men, that all

the wayestfgodlinefe and new obedience^ be-

come in a manner naturall unto them. 2 79

The necejjity of a new nature. 2 j$ . to 2 8 3

A faith required in this particular. 283

AUtheerroursof our lives arife from hence, that

1 thefe principles and grounds (aforefaid) are not

beleeved andobferved. . 2 84

We

The Contents.

Wee are therefore to conftder whether Chrift hath wrought in us thefe venues 5 viz. faith $ hve^ effeBuaU knowledge ^ mortification of$ur lufts • vi8$ry over the world. 2 84,10187

Thereafon, why when we know God^wegkrifie him not as God. 285

Ourfitneffeto bepartahrsofthe Sacrament is to be confidered in five things. 287

1 In ftirringup our graces, and aBing the ha-Bits. 288

2 InmrreconciliationwithGcd. 290,291

3 In removing the di fiance betweene God and us.

292,293 ^ In a farticular increafe of defire in taking

Chrift and his graces > that knit him and us to-

gether ; 29W9 5

Mow this will and dejire may be encreafed. 296

wherein theftrength of every Sacrament confift.

296fl97*9% 5 In putting up ourrequefts when we come neare

the Sacrament. 29^

what the Covenart betweene God and us fc 0 300

Particular requefts and petitions to be made at this

time, and in this.a&ion. 501,3 02

The holy Scriptures offer grace and ability to doe

more than nature can doe^ as to overcome natu-

rattdifpofitton to doe evill* 303

All the prayers of the Saints made upon earth, are

ajjuredly heard in heaven. 304

Certaine conditions required, that our prayers may

&ehea*iofGod. :■ ibid.

t we muft be righteout ,ani our prayers fervent.

The Contents.

3 Wemuftaskgaccardingtokiswitt. 306

3 Weemu$ask§wtime,andduefeafun t 307

4 We muftrejerrethe time* manner >andmeafure of grantingour petitions to him. 3083 30 9

Wee know not owfelves what it meet for ns > but the Lordknowes kji what to doewith us. ibid.

It is a wondrous prhihdge lo have our prayers an* fweredofGod. 30?

Keafons to confirtnt this truth. 31 o

1 Becaufe he tak§ J notice of our petitions, ibid,

2 Becaufe the Father himfelfe lovethus. 313,

3 Becaufe Chrifi (if we pray in his name) hath de-ferveditforus. 315

4 Becaufe hee is a God hearing prayer. 316 Haw weefiall know that God is willing to grant the

thing wee pray for. 311

Wkofoeverasfy any thing as hee ought of God, [hall be certinely heard, or elfe have fowewhat that it bet-ter granted. 312

The Lords readinejfe to heare our prayers fhmld teach us how to be more fervent.in prater. 317

More required in prayer than the bareprayer. £P8 Thepromifeisnot made to the prayer^ but to the per-fonpraying. 319,3 20

Anfoer made to the eb)0ion of our infirmities. 321 Reproofe of thofe who pray for fajhion fake onely. 322 Shortnefje and coldneffe in prayer conns from nnbe-liefe. ibid.

wee mufl ufe the meanes as mil as pray. 213

it is Atheifme to thinks the Lord heares not our prayers, ibid.

An-

1 he Contents.

Anfwerto thofevphofay they have prayed andfonnino

anfoer. 22 4

The longerthe relume of our prajert is, the greater

mil be our gaine. 224

Wee mttfl fpend fome time in the meditation of this

great frrviledgethat God heares the prayers of his

Saints. 325, 326.

though Godpromifeth to heare our prayers^ jet there

are fome cafes therein he doth deny onr prayers. 328

1 Whenwee pray either for that whtch is hurt fall) or againfi that which hee knewethto bee healthful for

us. 329

2 Whenwee havecommttedfome grojfeojfence that isflillnnrepentedofc 330

3 Whtnm pray unreverently,negligently ^diffidently. 33*33*

4 That what me have prayed for may bee the better efteewed of us> and more thankfully recevvtd by us, ' 33 2 ^333

1

1

DOCTRINE

OF

THE SAINTS

Infirmities.

Delivered in feverall Sermons by

|! JOHN PRESTON

JiDo&or in Divinity, Maifterof 1 Emanuell Co! ledge in CAM- ;g

¥

BRIDGE. ■ !*

And late Preacher of Lincolncs-Inne 4 8cc.

Imprinted at Londonby l.Okcs, £ovH..Taunt an 9

and are to be fold at his fnop in S. Dtmjtom

Church-yard in Fleet-ftreet. 1638.

S

h

To the Learned and Religious Gentleman Henry Lawrence Efquire.

Orthy Sir 5 tit hough your owne ndtive worth might iujtly drdw from m dgreater teftimony of obfervdnce , then the jutting of this Little Tredtifeinto your hand: yet have we beene rdther heereunto induced^ by the conftderdtionoffuch ddornmems ofWifdome^ Learning and Piety in you , as hdd expreffe Rcld-tion to the Author)dndmdy feemeto be the fruits dndiffues of his Labours in your younger ytares> It is true indeed 5 that the goodnejfe of the Soile adds much unto the grcdtne(fc of the Crop:, but it is as true^ that the indufiry and wifedomc of the Husband man dddes alfo much unto the goodnefe of the Soile: yet neither ofthefe without a gracious influence from Heaven bring forth d harvefl.

It hdth fled fed God 5 there [hould be extant divert CMonuments whereby the ^Authors eminent Abilities do yet furtive in the hearts and efteemes of men : yet noneexprcfic htm more unto the life^ then the piety dndvertue of tbofe thdtgrew up ftn-

A ?. der

■ I» ■ ■ « —

The Epiftle Dedicatory

dcrh'.r,; '"h.{j' 3 s- Helives if they (lavdfaft intheLord At *ngwbom^ as you had a greater intimacy of all u,e near ?ft , not of a Pupil f but of a Bofom-frtend and continual I Companion ^ and therein a longer time : fo have you anfwered it$ as then in love and Refpectunto htm 0 fo fince in a proportionable and happy improvement of what you did Receive.

And therefore, atweconceived , it would be a derogation iniurious to your candid and ingenious difpofition 3 to thinke you unwilling to be put in mind of him , by whofe Religious care you were fo often put in mind sf Gvd^ and of your felfe: So al-Joan unworthy andungratfuil difrefpefij to have

omittedtheinfcriptionof your name.: efpeci-ally by us 5 who long have keene and are

Your loving and obliged friends.

Thomas* Goodwin> Thomas Ball.

o3V> «£» *&» *t!r> *t&» *&> «&» cj^ ^tf* «tTf» oI^> *fl&» *£"> *£r»

S»JB**

opj cq?> ^* •cpi- «fl*» «£** *£?* or* oj* «^> «i^» «3i

SERMONS

Br Iohn Preston Do&or

of Divinity.

2. Chron. 30. 18,193 so. 1%. For & Multitude oft ke people, even many ofE-. phraim, 4^Manafleh,Iflachar 3 ^^ZcbuIon 3 had not clean fed themfelves "; yet did they eate thePajfeoverothermje than it rvas written, but Hezeknhprayedfor themfaying, the good Lord far don every one.

19. That prepareth his heart to feeke God : The Lord God ofhis Fat hers, though he be not cleanfed according to the purification of the Sanftuary.

20. And the Lord harkned toHezekhh, and healed the people.

Pontheoccafion of thefe words was the illegality offomcrefbrters to the PaflTeover at this Time 3 for this fb-lemne Duty having beene longneg-ledted 3 by occafion of the negligence of former

B Governors:

The Saints Infirmities.

Governors : Hczekiah (ends his meflengers not onely into luda .but alfo into into ifraeljo affem-ble them,if it were p>oflible,unto this great Solem-w'tywhich was effected with various fuccefle, for in ibme places they were entertain'd with (coffes$ in others, with great readinefle ro fiibmit them-felves unto this Sacred ordinance 5 but the warning being {horr 3 8c journy long 3 there were many wanted legall cleanfing •> Hczekiah feeing the promptnes of the people, & that in the fubftance of the Duty they had not failed, puts up this Prayer to almighty Godwin their behalfe.

In which Prayer we havethefe three things to be confidered, and underftood.

i. The fubftance of it, whklnvas, that God would pardon,or be mercifulL

2. The Perfons for whom he made it,and they are described two waies.

i. From the preparation of their fbules and inward man,they prepared their whole hearts.

c.From the imperfe&ions of their outward and legall preparations,they were not cleanfed according to the purification of the Sanftuary.

J. Thefuccefleand i(Tuethatithad,whichwas the healing of the people,that is.God blefied that ordinance of his for the removal of that outward guilt D contrafted by thofe ccremoniall neglefts 3 or otherwise, & for the ltrcngthning of their foules in grace and holinefife, and for the curing of their outward eftate,which lay open at this time to many prefluresand calamities on every fide. The points of Doftrine might be many that would

hence

The Saints Infirmities.

5

hence arife , but we doe purpofe onely to handle two.

i. That in all the parts of publickeworfhipand d<^. i. performances , the Lord efpecially requires and expefts the heart be rightjhe would have nothing wanting, but of all the reft he would not have the heart imperfeft,or defe&ive,the good Lord(faies this good King ) be mercifull to every one that prepare th his whole heart to feeke the Lord God of his fathers,though he be not cleanfed , that is, though he be in other things imperfeft and defective : So Solomonjhis good Kings predeceflbr, Prov.^.^.Keef thy heart with nil diligence, thy [foot is not to be negle&ed, £<*/. 5.1 .but to be kept, but not with (b much care andcircumfpe&ion as the heart,that part muft not be wating,what ever other parts werejand therefore if any were in this Atfedav^Hetekiak praies not for them.

1. Becaufe the heart is that which Cod himfelfe Reaf. 1. doth moft delight in,no duty can be well performed were God himfelfe doth notvouchfafehis prefence and affiftance.#*£. 13.1 $.By him tberfore let us offer the Sacrifice of praife to Godcontinually , that is,by his affiftance and gracious pre/ence^ut where there is not a heart to receive and entertain God in,he never wil,nor doth afford his prefence. Eft.66. 1,2 ^Heavenis m\ throne, and the earth my foot-jtoole,&c.But to this man will I look D even to him that ispoore, and of a contrite heart,accor-ding to that of the P/i. 51.17. The Sacrifices of God are a broken ffirit: a broken and contrite heart, &c. 1 Though to the eye of men it may feeme a I I B 2 defpkabiel

The Saints Infirmities.

defpicable and mcane abode, for fuch a glorious and excellent Majefty 5 yet fure it is not fo by him accounted:when a great man is to be received into our houfes , we are careful! that there bee no breaches in then? $ but when the great and glorious God is to be received into our hearts, he will not ftumble at the wounds and breaches.

Renfoaz. The heart is that onely part, whereby God efti* mates 5 and makes a judgement of the whole, hee takes meafureofa man by his heart, if that bee found and upright, he never curioufly examines other parts 5 we commonly'are taken with the face and countenance^becaufe we are not able to looke deeper jbut God regards not that,as being able todefcendintothe fecretclofet of the heart. 1 .Sam. 1 6.6,7. And he looked on Eliab, and faid, Surely the Lords annointed is before him. But the Lord (aid unto Samuel^ Looke not on his countenance por on the height of of his fiature y becaufe I have refu fed him , forthe Lord feeth not as a man fteth \ For man looketh on the outwardappearance $ but the Lord feeth the heart: And accordingly yee have thedoome ofalmoft all the Kings ofludab, according tothegoodnefle or badnefle of their hearts 2.Chron.2$.2. He did that which was right in the fight of Cod* but not with a perfeff heart .-And the like is alfo teftified of many other of them.

Resfo* 3. 3- The heart is thehardeftprece to manage and manurejand therefore he that keepes that well in tune, is not likely to be wanting in the otherrif in n ViollJ finde the trebble firing in tune $1 make no queftion of thebafe that goes not out foeafily:

Symon

The Saints Infirmities*

Sjmon Magus had compofed the other parts,^#j" 8.i^.Uedtdbeleeve, and wasbaptized: but this ftring was out of tune, the Apoftle finds this jar-ring.i^r.21. Thou h'afl neither fartnor lot in this bu(ines 0 for thy heart is not right in the fight of God, inhisownefightnoqueftion buthee thought it fo,butitwasnotfo in Gods fight: And indeed the heart is fbdeceitfull, that it will deceive the very owner and poffefTor of it: like to your Jug-lers^that will do a thing before your face, and yet you fhall not fee them doe \t^2.KingWhy wcepeth my Lord*'(faith tiazicl)Why (iaies the Prophet J for the great evill that I know thou wilt doe unto the Children oflfraeljheirftrong holds thou wiltfet on fire,(frc.kx\aHaz,aelfo\d, Isthyfervant a dogge, that he [hould doe this great things? There were charafters of cruelty engraven on his heart, which himfelfe had never read, or beene acquainted yet withall, Wfo knowetb(&\t\\ the Apoftle) i. Cor.2 . II. tie things of a manJbut theff hit of man that is within kimfOne would thinke a man (hould read his owne hand, yet fbme doe write fo bad, that they cannot reade it when they have done; and fo did Hazael, hehadhatcht fuchcurfed thoughts within him, that he could not fee to the utmoft urminns and end of them jif a man hath a fpot upon his face, he is warned of it by every body elie, becaufe its knovrae he cannot fee it $ buthemay have a rhoufand fpots upon his heartland neither he,nor no man in the world befide be able to discover it:he therefore that hath well prepared this part,will hardly be defe&ive in the reft.

1 he Saints fnfirmitie?*

Rcaf. 4,

Vfe.

4. The heart is the fpring and firft wheele of all that curious Clock-worke of the foule$ (b that if that be but ordered and kept aright,it will diredt and order all the reft, & this is the reafon that the Holy Ghoft is pleated for to give^rw.^ 3. Out of it are the iffues of life : If a man had a Well or Fountaine in his garden ; out of which came all the liquors which he u(ed 5 he had need to be very diligent to keep that clean^if that were poifoned, it would be hard for himfelfe long to efcape. N ow the heart is fach a Fountaine, Rom. 10. 10. With the heart man beleeveth to righteoufneffe^And from withtn^ even out of the heart proczede evill thoughts y &c* Mar. 7.21* the Gentiles were accounted common and prophane before Chrifts time 5 but after their hearts w r ere purified, even I Peter himfelfe, the Apoftle of the Circumcifion, durft venture on them,<4#/ 15.9. For God put no difference bettveene them and the lewes , after that by faith he had purified their hearts : give me never (b bad a man,make but his heart right, and I dare venture to clofe with him $ifyeetake out the Serpents fting 5 he may be played with, or o-therwife imployed,without either danger, or cither inconvenience.

Let us every one be hence incouraged to examine well,and looke unto our hearts 5 for if they be any way difordered and out of tune, our a&i-ons and performances will not be reliflbed. Remember what the Apoftle faith, Heb.^.i 2. Take hcede brethren left there bee in any of you an evill heart of mbeliefejo depart from the living God;\n

unbele-

unbeleeving and evill heart will evermore be drawing back from Gc d,will not come at him by its good wil,Af4M $.8^.They honor me with their lips.but their hearts are removed far from me. And what then became of all # their worthip? why lure-ly it came to nothing,//? vaine they por/h/p me: A heartlefle worfhip is a worihip that God regards notjbut if the heart be framed and prepared as it {houldbe 3 God looks not at the many imperfections that may be found incircumftantiall matters.

But it will.behere demanded , how one may £ucfi. know when his heart is truely qualified and fitted for a duty.

When he is perfwaded of a fpeciall 3 and peculiar \^„f w , eye ofGod upon him in the duty, that Godma) fpecialt manner doth behold him^&c obi'erve him hcVwhe doth itjhe muft beleeve that God is ac his Elbo\y 3 #>£.i 1,6.He that commeth to God,muft beleeve that <7*^is*rhatis 9 nraft have his heart delivered from that blindnefle^wherein by natureall mens hearts remaine. What was the reafcn that the Gentiles 3 even it their folemne: worihip of their gods, where fo abhominable oftentimes ? becaufe their hearts were darke and blind in fpiri-tuall andcelefthlmarters,ifa;w.i.21522,23. Their foohjk. hearts were darkned, and then they changed the truth of God into a lye> and n>or/hipped the Creature in/had of the Creator^&c$>x\i when the heart is ferioufly convinced that Goci is pre(ent,records and regifters all our deportments whatfoever: it makes us circumfped: and carefull, even thofe that are othexwife regardlefle of their duties 5 , yet

The Saints Jnfirmities.

yet when their mafters eye is upon them will con-iider what they doe:and therefore the Apoftlc requires of Chriftian fcrvants more. Mfh.6.6. Be-caufe the Heathen would doe thus much.the very Afle,when (he faw the Angel in the paflage, behaves her felfe accordingly, Mw»£. 2 2.2 3. If a man would therefore know, whether his heart be fitted and prepared for any duty, let him ferioufly examine, whether he is thus perfwaded of the jEpeciall eye of God upon him in it.

2.The heart is then prepared for a duty and fer-vice unto God,when it is fequeftred and taken off from other things: when the drofTe and ftaine of natural felfe-love,andearthly mindednefle is gotten out:as we fee, men bring not filthy veflelsun-wa(hed,and unclcanfed to their Mafters table.Yce mayfee^ perhaps, an impure and filthy'veffell in the Kitchin,but upon the table it is not tolerable: Thefe men that came to the Pafleover, although not wafted according to the purification of the San&uary;yet were, no queftion purged inwardly: they hadaio doubt,a fubftantiall,though not a Ceremoniallcleanfing, according to that of the ! Apoftle,2 Tirn.2.2 1. if a mxn dee therefore purge himfclfefrom thcfe,bejhdllbe* vefell unt* hormr, fantfified^nd meet for the U after s ufe^andfrepdred unto every gotd mrke.

There's none of us would have our meat come up upon a dirty Difh,and much lefle God. When David asked for fome holy She w-bread from the Priefts,he tels them \\ithall,that the veflels of the yong men that were to carry it D wcre holy, 1 Sam.

31.5.

The Saints Infirmities.

21.5. So muft our hearts be,when we adventure todrawnearetoGod : And though we cannot here attaine a perfeft purity, but that corruption will ftill be mingled with our beft performances, yet that muft be removed and laid afide, that kept us backe from turning to the Lord: the rub-bifliofneceffitymbft be removed, thatftops the building from going on,iPtf. 1.22.23.Seeing yee have purified your foules to the obedience of the truth, unto unfeigned love of the brethren, &c. Being borne egaine,&c. That is n feeing that ori-ginall impurity, that blocked up the (ode from turning unto God is done away, the heapes of Muckeandrubbifti, that flood where now the building is e re&ed 5 for that's done alwaies at the firft converfion of the foule to God, and never folly doth returne,

3. When it is foftned,and fitted to receive im-pre(fions:when the Centurion by muchdeje&ion and proftration of his foule to God in fecret, had his heart fo mollified,that any thing would make a Chara&er or Print:He tells Peter, He was ready toheare whatfoever God fliould be pleafed to fpeake,/#5?j to.3 3. It's not enough that the met-tall be refined and purged from the droffe, that before did cleave unto it runlefle it likwife be fo foftned,as that it will accommodate it felfe unto the mold,or ftamp it fliall be caft intorand therefore it is powred into that while itisfoft and liquid. So the Apoftle Rom.6. 17.argues,they now were truely freed from the dominion and power of their former unregenerate efhte,becaufe their I

C hearts

Hearts did yeeld unro the fhmp that was imprinted on them, '■** ^^^wW AJkjgt. As the metrall then is judged to be fufficiently continued in the Furnace, when it willingly receives the ] forme wind figure cf that which it is caft and pow-red into. Thus Paul was melted by the Sunne of Righteoufhefle , that (hone into his foule when he was going upon other errands, jiffs 9.6. And: he trembling, and aftonifhed, faying. Lord what wilt thou have me for to doe? as if he (houldi have (aid,This fire of thy love hath now fo thawed and melted my obdurate and kicking fbule, that ic is prepared for any mould,to receive what print foever thou (halt be pleafed to (tamp upon it: put me into whatfbever fhape thou wilt, 1 am now ready for any mould 5 to beea Preacher, thathavcbeeneaperfecutor $ to fuffer my felfe, that have beene the caufe of fo much fuffcring to others formerly 5and therefore no marvaile, if the Lord profeffeth he would looke to fuch a-lonc^ifaidb 66.2. becaufeonely fuch arefitted to be wrought upon 5. whereas unbroken and un~ mollified fpirits fubmit to nothing,but theWord is as water fpilt upon theHocke, that makes no manner of impreflion.

4. The heart is then prepared for a duty, when it makes the duty but a bridge to lead him unto God, when it refts not in thedeed,but pafleth by it,and through it to God: Ye have many very frequent in the outward afts of duty,will heare, and pray,and fift 3 ^nd preach perhaps* yet raife their fculcs no higher thaa the outward aft alone

HofjA\. And they have not cryed unto me with their hearts,when they howled upon their beds: Therefore not with their hearts, becaufe not unto me,or at leaft,with their hearts well qualified, and fitted for that holy duty : There were fome (it maybe) among thefe people that came unto thePaffeover to pleafe the King , becaufe the King was pleated to have it fo, and fb they fhould,but if they refted there, and went no further, their fervice would not be accepted,neither were they included in Hczckiah's Prayer$for hee onely prayes for them that fought the Lord God of their Fathers s not that fought the face of the Ruler,or the favour of this godly King, or any otherbie and carnall end. So Efi. 5 s.6.Seeke the Lord while he may be found. The duty is ordained to draw and allure the fouletoGod, no more but an opportunity that God and men may trade,and have commerce with one another: As Solomon did therefore build the glorious Temple to the Lord, that he migftt dwell with men: i.Chro*.7.\ 2. But now if any reftedin that Tem-ple,and went no higher, he had no intereft in any promife that was made unto it^for the condition of the promife was, that they fhould leek his face. vcrX\.lfmypeople , which are called by my name, {hall humble themfelves^andpray ,andfeekc my face, and turnefromtheir wicked way :Then mil iheare from heaven^andmil forgive theirfinne, and will healt their Land: jftheyjhall humble themselves, **dfrayjtnd[eckemyface ,but if they praied never 1 fo much,and in their prayers had only refpeft and 1

C 2 aime

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DoU. 2 4

Rstfon i

aime unto them (elves, he wculd not heare them: It is aftrangeexpreffiofrof the Prophet Amps 5. 2 5.2&Have yee offered unto me facrifice, and offerings in the wildernefle , by the (pace of forty yeares O yee honfe oflfrtcl? Why what did they wirfi the Tabernacle, and all their furniture^but accommodate their publicke fervice in the wil-dernefie^nOjfaies Goa, You did'it to your feflves $ your ends and aimes were carnall, fenfaall, and earthly init,and you had no profit by it, as neither have many now a daies^for want of difpofing and preparing of their hearts for God aright. Andtfo we have done with the: firft poyntobfer-ved from the Text.

We are now to comeunto the latter part, and reafonofthis holy mans requeft,which was their not being cleanfed according to the purification cf the Sanftuary,which was a legall barre and let to ftop them from the Paffcover, how upright and fincere (bever they were : Wherefore belabours by earned prayer to remove this barre and great impediment, and the Lord expreflethhere his willingnefle to be intreated * for the Lord heard his prayer,and healed the people, whence this will follow.

Where there is uprightnes & finceri ty of heart. Infirmities do not exclude from mercy,this is ap-parantintheText,forhepraies for mercy, and hath it granted^although they were not qualified as Gcd refuired,and may be further proved.

From the wifedome of God, who knowes what wecandoe,and will expeft no more 5 as a

wife

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3

wife parent will not looke fo much from a weake child,as from a ftrong$nor from a (icke fervant,as from a healthful! 3 uishiswifedometoconfider what we are, and accordingly to deale with us * and therefore wemay be fure that he will not caft us off for our infirmities, but as a Father beares with his fcmne that feares him, though hee {pies many faults 'in: him : Likeasa father pittieth his chilclren,fo theX*r</pittieth them that feare him. For he knowech our frame,heremembreth that we a^e-but duft^p/. 103.13. t 4.S0 the Lord hath companion on them that feare him*|Vhy?becaufe he knowes whereof we are made,he remembreth that we are but duft. So we fee, that when the If-raelitcs had fo provokedGocLthat he could fearce hold his hand offthetrjyethe (laid hishand,even then when he was ready to ftrike. And many timeSyiaith the T tyit^PfaLy 8 .^8 ^g.Eut he being full of compaflion, forgave their iniquities» and deftroied them not:yea,many a time turned he his anger aivay,and did not ftir up his wrath ;For hee rememhred that they were but flefh,and that they wereevena wind that pafleth away,andcommeth not againe.He called back his anger becaufe he remembred that they were but fle(h. And herein God fheweshis wifedome,and we ours : A wife man lookes for no snore of his fervant than he is able to doe:but on the contrary,a foolifh man ex-pefts as much from a weaker, as from a ftronger, and,falls prefently upon him if he does not as much:So we our felves (hew our wifedome iao-ther tilings 5 .as for exdmple. ,, C 3 IF'

ReAfon 2.

If there were a little Gold and much drofle mingled together * A wife man will not for the clrofle fake caft away the goId,but purifie and trye it:So if we have corhe, although there be fome cockle in it,yet a wife husband-man will not rejeft it,but winnow it,and purge it.

So God being a wife God, doth not caft us off prefently for our infirmities, if there be any truth and fincerity in us: And as Gbdt$;wife,fbcompafc fionate,andbeares with cur infirmities.

The Tafk-mafters wanted compaffion,. and therefore ex|pfted.more from the jfraelites than they were able to doe : Sov/hilft we were under the Law,there was a burthen laid upon us, which neither we nor our Fathers could bearejbut now if we be once under grace, the Lord doth not lay fuch loads upon us : But if thereby truth in the hear t,he accepts of our endeavours, although accompanied with many weaknefles.

A fecond reafon is taken from the covenant, for fo long as a man is in the covenant, his infirmities cannot cut him off from Gods mercy. "N ow i t is certaine, we may have many infirmi-ties,and the covenant remame unbroken : for e very finne doth not breake the covenant, but thofe that untye the marriage knot : As in marriage every offence doth notdifannull the marriage, butonely the breach of thy marriage vow: to wit. Adultery : So onely here thofe finnes that breake the covenant, which untie the marriage knot,(as it were)and that is $

Firft, when we take any new Mafter, and this

we

Reafon 3,

we do when we let any finne reigne in our hearts* ifwefctupany fin that commands and rales us^ then the covenant is broken,for thou haft chofen a new Matter.

Secondly , i if we take another .husband $ and this we doe,when we make a league with finne 5 if we bee in league with any thing in the World, that doth draw our hearts from God^dorh break our covenant in chofing another Husband. But other failings doe not breaks chb covenant \ and whiles it remaines in force, we have intereft in Gods mercies,for he cannot forget his covenant; which if he (houid,. yet Chriftis the Mediator, and .would put him in miudeof it. ' A third reafon is drawn from the common condition of all the Saints: Take all the Saints that ever lived, and every one of them have had infirmities* Now if God fhould be tooextreame to markeouriniquities 5 (P/i/.i3o.3 ) 4,)who(hould ftand > If God ihould caft off all that have infirmities, then none (houid be faved 5 and then wher-forehath Chrift dyed? But faith the Pialmift Mercy is wi th thee, therefore thou art to be fea-red:Thatis,if God were fo (cvereaMafter, that he would endure nofailing, then he fhould have no (ervantsrBut i t is his mercy that makes him to be feared. And thus we iee,that infirmities do not cut us offfrom Gods mercy D ifwe be found at the heart:,but withall we muft remember theie two Cautions.

Firft,though infirmities doe not utterlyexclude Icautim 1. as from the mercies of God, yer they may bring j ' upon!

The Saints Jnfirmities.

upon us many and fore afflictions , and hinder us ofmanybleffings: and here we muft remember theiediftin&ions.

Firft^there is a voluntary infirmity, which pro-ceedes from our owue wills; arid by how much the more will is an infirmity, by fo much the more God is provoked to anger, and to punifti andaffli&us. i

But there is another infirmity which arifeth from fome impediment which a man would faine remove 5 but he cannot. As for example : A man would faine remember all he heareth 3 but he can-notjbecaufehis memory is fraile, and he cannot helpe it 5 he would convert many to God, but he cannotjbecaufe he hath weake parts. He would faine have fach a luft removed,but God doth not pleafc tofet his Spirit at liberty, though he doe his uttermoft endeavour 5 for that muft ftill be re-mernbred 5 for if a man (ayes he would pray fervently morning and evening,and yet fits ftill,and doth uot fet upon the duty and ftrive to doe it; this h the aft of the fluggard : So alfo in other things.

Secondly, there is an infirmity that arifeth from want of growth, for there are feme Babes in Chrift, fome buddes that are but tender, even as a cree hath fome buds and fprouts as well as branches: and thefe luck fap from the tree, as well as the branches. Now God beares much with thofe that are fuch, and will not prefently puni/h them for their failings $ he will not in this cafe quench the finoaking Flaxe, norbrcakethe

bruifed

I ■ I I . II I —————

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bruifed Reed: he will not put new wine into old veflels: hee knowes there is much (f the old man ftill in them,and therefore will not enjoyne them to fuch great duties as they are no: able to per-forme 5 he will not puc too much on them at the firft : hee commands us not torejeAorde r i>:fe tlv^fe that are weak,/fa># 14.13. Let u\ not therefore judge one Another any more, but \udge this m~ t her,that no manfut a (tumbling blocker an occaftov to fall in his brothers way. And fare then h im'elfe will practife that rule chat he p r efcribes to us.

But now there are other infirmities thatarife from ficknes,in chofe that have beene throng, and through fbmc diftempers are become fick,ai d ire fallen from their firft love, as in the 2 of the Rev. 2,4,5. Neverthelefle I have fomewhat againil: thee.becaufe thou haft left thy firft love: remember therefore from whence thou art fallen, and repent,and doe thy firlt works 3 or elfe I will come come unto the quickly, and will remove thy Candlefticke out of his place,except thou repent^ Or that arife from fbme defertion,themfelves being then caufesofir, by reafonofpreuimption, as in Peter and Hezekiah: N ow in this cafe God doth not beare with a man^but will come againft himquickly,and will notftay long, unlefle they repent,and doe their firft workes.

We muftremember, thattofome, Godhath appelated a lefferftature in grace, and to others greater: there are Ghrift'nns of all fizes, as it were. Now thofe that are of the lead fize, they are the weakeft, and thefeare generally weake, that

D is I

is,they are weake ia their underftandings, weakc inaffe&ions, weake in all 3. and with thefe God beares muchras we may fee in the Church of Thy-dtir^Reru. 2.24,2 $.But unto you I fay 0 and unto all the reft ofjhjdtir* , as many as have not this Dcftrine 5 and which have not known the depths ofSathan, astheyfpeake : I will put upon you nc ne other burthen * but that which you nave already j h oJd faft til 11 come. There we^e fome that were expert, and others that were weaker: Now for thofe,faith God,that have not this lear-ning,neither have known thedeepnefleofSatanj I doe not require fo much of ycu , but onely that you hold faft that which yce have.

Fourthly 5 but now there is another infirmity* which doth not runne in generall over the whole man,butisfomcparticularinfirmity, whichis in a man that is ftrong,and hath attained a greater meafure of grace: As a body may be ftrong, and have fome particular weaknefle; and a wall may be ftrong, yet have fome weake parts:foaChri-ftian may have ftrong lufts: fome particular infirmities 5 as indulgencies to his Children, or pride, or any other *fo then this rule is true, That ftrong infirmities bring ftrong affli&ions: as wee fee it didin Elj^ox his indulgency,and fo in Ddvi J 0 hc had ftrong 8dong affli&ions, for his ftrong lufts. Fifthly.»wc are to remember,that there is an infirmity in a man that he is fenfible of, and ftri ves againft it with all his might, and yet cannot get vi&ory over it: God may fuffer a man to labour and tugge 5 andyer profit nothing by his paines,

but

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but gives him grace which is fiifficient for him $ he gives his pardoning gface 3 though not his prevailing grace.2 .C*r. 12.9. In this cafe God will beare much,though he cannot get the viftory,yet he may get pardon.

Sixthly, but there is another infirmity that befalls us in peace and profperity, that we are not fenfible of, but are as it were in a fleepe, and forget our felves,and fo let fome infirmity fteale upon us:. and in this cafe, though it will not quite cutusofffrom Gods mercy, yet it will bring fome great affliftion upon us,whereby God doth waken us, and bring us unto our felves againe: So he dealt with He&ckiah ; no (boner was hee fettled in peace and profperity, but prefenlyhee forgets himfelfc, fuffers pride to fteale upon him, for which we know how the Lord awaked him. So David, PfdL 30. when he was iajprofperity, thought he (Mould never be removed $ but then God hides his face, and makes him looke about him * therefore we muft remember this caution : That though infirmities do not cut us off from Gods mercies 5 yet if voluntary infirmities in which our wil hath a hand,if fuch as are not from wea!tnefle,and want of growth D but from ficknes, if they bee fome particular weakncfle inaftrong ChrifiUn^ if they fteale upon us by our owne floth, and wee are not aware, nor fenfible of them ; then they will bring upon us fome great erode and affliftion, and hinder us of fpme great bleffings. Thefecond Caution is, that yee take heed that \cautio* 2.

D 2 yee

yee do not miftake thofe infirmities that proceed tTom the regenerate part, for thofofins that pro-ceede from the unregenerate: for thefe latter are rebdlions,not infirmities,they are wickednefles, not weaknefles $ and therefore we muft beware, that we doe not miftake the one for the other.

Tothispurpofe, -it will be needfull to know what an infirmity is, and this we may doe by the contrary,if we confider what ftreng th is.

Now for this we muft know, that there is a two-fold ftrength.

Firft, a naturalll ftrength.

Secondly,a fupernaturall.

Firft, a naturall ftrengrhis that, by which wee performe the worke of nature : thisinitfelfeis neither pleafing,nor difpleafing toGcd, but as a Cypher,when i t ftands by it Telfe is nothing, but a figure being fet before ;t, it increa/euh thefum: fo this natural ftrength neither pleafeth God,nor diipleafcth^hut as it is in a regenerate man 3 or unregenerate man.fo it helpes 6r hurts.

Secondiy,there is a (upematurall ftrength j, by which we are enabled to doe more than nature cculd he!pe us to,and this is either for evill, or good things. Fir ft, there is a fupematural ftrength that tends to evil!., when as to thenaturall,Sathan addes a fupernaturall,toenable men toevil!: fuch a ftrength have they who dyed for Turctfme, and the like;who kill K ngs,&c. fee how the ^poftle fet > >outthis.2.T^/ , 2.9,io.

Such a ftrength have they that write, and dispute againft tl e truth, they have the ftrength of

mad

. The Saints Infirmities.

21

mad men , which wee fiy ,are three men ftrong: So like wife there isafiipemarural weaknes,when to natural imbecility there is a fuperadded weak-nefie:in the 8 o£L*k.i2 9 there we fee that the tirft ground forgat the Wc-rdrwhy ? through weaknes onely?No > but Sathan he helpes on,He corr>eb,& takes away the Word^Scc. A nd fo we read of a moreihan natural! unaptnefle to receive the Go-{pe^2.Cor. 4.3 $. 1 he dtvel puis to his hand' 7 hie blinds-their ey ex ^ that the light of ihe Gospel jhoatd notfhine to them: He helpes forward the naturall weaknee.

Secondly, there is a ftpernaturall ftrength to do p;ood,as Chrift bad hisDifciples to ftay at leruf^ lem.iiW they were endued with ftrength from a-bove X«ir.2449.becaufe"chey were to enter upon a great worke,above natural! ftrength 5 to wi t : to preach the Gofpel, therefore they had need have ftrength above nature j becaufe they were to preach theGfpell. ThisfupematuraSlftreu th we may know by this ^ it will enable us to doe more than nature can , it over-flies the reach of nature, or mortality, or common grace.-naure can doe as much as lyes in her power, or as is her worke: but there are fome things which nature, though never fo well refined, can never reach unto. As Iron can doe as much as in Iron, if it bee made bright,andfit for thofe (everal ules it lerves unto: But if you would have this Iron to turne totheNorth,it cannot doeit, til] it be touched with the Load-ftone,& hath a higher quility added to it. So take the pureit water,and it can doe

D 5 vvhar

Anfw.

The Saints Jnfirmitiet.

what is in the power of water $ it can moyften, coole,defcend,or the like: but ifyou would have water to heat,to afcend, it muft be by a fuperna-turall power,and by a fuper-added vcrtue. And fo take nature^nd let it be refined with more ver-tues,and common graces, and it can dee as much as is in nature. But ifyou would have it love God, or fome fuch higher worke, it cannot doeit; the water rifeth no higher than the {pring from whence it came : So naturall men can afcend no higher than nature j and therefore for workes of a higher reach,there muft be ftrength from above toperformcthem.

But what are thofe things which nature cannot fuperficially enable a man to doe ?

Take the beft of theheathen,or the beft natural man,and meere nature cannot enable him to doe thefe things following.

Firft,it cannot bring him to this, to prefer God before him (elfe upon this perfwafion, that his well-being doth depend more on God D than on himfelfe.

Secondly,it cannot enable a man to fee finne,as the greateft evill in the world, andfoto hate it, and to looke upon Chrift, as the greateft good in theworld,and fo to embrace him.

Thirdly, nature cannot make a man refblute, not to part with Chrift upon any tearmes, but willing rather to beare the greateft perfections on the one fide,and to refufe the greateft offers on the other fide,than to part with his Chrift. Fourthly,naturc cannot make a man love God,

for

for this is a diftinguiihing property of a godly man^and (b are all the other affeftionsjuow a natural! man cannot hate finne, cannot grieve for wickednefle, as abhomination to God:Take this for a rule D that howfoever naturall men may know much, and doe much, yet they have no (pintuall aflfe&ion 5 they have no (pirituall love, hatred, griefe 3 orjoy.

A fifth thing which nature cannot doe, and which this fapernaturall ftrength doth., is this D it overcomes and fubdues the Juftings of our owne (pirits,and that not by reftraint 3 but putting in ir a contrary lufting $ the fpirit lufts againft the flefti s this fupernaturall ftrength of the fpirit 3 it hems us about ? it comprehends and keepesus: ^#.20.22.Behold I goebound in theSpirit(faith St.PAul)to Ierufalcm : When a mans owncfpirit would fall looie., this fiipernaturall ftrength ftaies andftrengthensit 5 when God leaves any of the Saints to.nakedneflc and emptineffe of his owne fpirit,he becomes at another man : as it was (aid of Sampfon^ they become weake as water 5 as we fee mElias^DAvidyZxxA Peter.Hut when this fuper-natural ftrength is within us,it fits at the ftem and guides us 5 and carries us through all. Now then if thou findcft that thou haft any ftrength in thee more than natural,though it be but a little,all thy infirmities fhall not exclude thee from the mercies of God in Chrift.

Is it fo?be not then difcouraged for any of thy infirmities, but come boldly to the throne of grace: it is a great fault in Chriftians, if becaufe •

ofl

Vfi\

fcb.17.j6.

Vfe i<

of Rich , or fuch an infirmi ty they bee kept from the throne of grace, or weaken their aflfurance: It was the commendation of lob, who(notwith-ftanding all his infirmities) would not let go his righ'teoufhefle.

Looke upon 4fa,h\s infirmities were many,as to imprifbn the Prophet; to truft to thePhyiiti-an more than God,&.c. Yet becaufe there was an uprightnefie of heart, fee what teftimony the Lord gives him m the 2 cbron. 14.2. The likcin lehojhapbatSo David had many foule infirmit es, yec hecriuie found at the heart, God cals him, A man after his owne heart. So Saraab (notwith-ftanding her infirmities ) is commended as a pa-terne to wives. 1 .iVf .3.6. Rabat, her infirmities are pafled overhand (he commended for her good workes James i.Hcb.i i.And therefore(notwith-f.anding our infirmities) let us truft perfeftlyin the grace of Jefus Chnft, and if we fee they doe a-bound^let us lay the more on Chrift, as nneeding his helpe the more.

The (econd ufe is frcm the firft Caution: feeing infirmities though they doe not cut us off from Gods mercy, yet they may bring upon us many troubles ; therefore let us take heede of them it is notafmall matter to bee (ubjeft to infirmities : jfo it waa but an infirmity in Rcbtckah and Iac*bj.o coir pafle the bleffing by indireft njeanes Butconfiderwhatitcofthim, agreatdeale of grieve andpaine: And fee how deare Davids in firmitiesdidcofthim : So itf<?/?/,when he diftru-fted God, God would not fuiier him togoe into

the

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the Land of Canaan thefe were all great afflifti-ons 9 which their infirmities brought upon them, though they did not caft them out of Gods fa-vourjtherefore if we would avoyd luch troubles, let us beware of living under infirmities.

The thirdufe is from the fecond Caution, that we doe not miftake rebellion and wickednes,for infirmities and weaknefle. Now feeing wee may eafily be deceived, let us try and examine our fefves narrowly j for it is the ufe of men to (hroud themfelves under infirmitie$*they fay,their meaning is good,&c.but its their infirmity. And on the other fide,many are upright in heart, and be-caufe they have infirmities,they thinke they have nograce^and therfore we had need to judge both with righteous judgement.

Now tohelpc you in your tryall, confider firft what an infirmity is: Secondly the fignes of it.

Firft,an infirmity is fiich a weaknefle, as when theheartis upright, yetbyreafonoffome impediment^ cannot doe that good it would, and doth rhe evill it would not.So that there muft be firft uprightnefle of heart,elfe it is not an infirmi-tyjbut iniquity • the heart muft be perfeft with God in all things, there muft bee a purpofe to pleafeGodinall,

Secondly,the reafon that it cannot doe fb, is from fame impediment that hinders • and this a-rifeth from the rebellion of his flefh,which leads him captive, makes him omit the good thathee would doe,and doe the evill he would not.

But now fecondly to come to the notes and

E cha-

VA 3

The Saints Infirmities.

Signe.

chara&ers : foracarnallmanandag dlyman, both be guilty of one and the fame infirmities, as to have their hearts wandring in prayer \ in rea-diflg 5 and toidlenesiri their calliug,&c. Yet thefe may be wickcdnefle in the one, but weaknefle iu tne other -, and therefore to know this, confider thefe fignes.

Firft,if it be an infirmity it continues not,but aflaul ts thee by fits,and ftarrs,&.-fb away-3 and afterwards thou wilt returne to thy former courfe: as a ft one that is throwneup,ir flies as long as the force of the hand that threw it remains^but af er it takes its owne courfe againe: but if it continue upon thee,it is figne that it is natural! ro thee: As a ftone,it refts upon the earth,becaufe it is the na-mrall place of it: my meaning is not, but that an infirmity may afiault a man all his life,for Co fbme may, as we (hall fhew afterwards : But I fay, it comes by fits,and fo is gone. This we fee in 2)a-vtdjn Ptttr&wd the relt of the Saints, that their inhrmities continued not fo r but that afterwards the returned to their courfe againe.

Secondly,when a man amends not upon admonition,! t is a figne it is not an infirmity; if a man intends to goe to Iuch a place, andonefhould meetehim^nd tellhim,this is n t the way, and direct him in the right way, hee would thmke him,and returne into the right way,becaufe that is the way he intended to goe. So if your faces be fet towards Jerufalem,and one fhould tel you, here yon went out of the way, yee would be glad of k,and returne.

3ft

So it was with David, whervhee would have, flaiiK Natal in a paffion,and Abtgal met him,and J ftayed him:oh how thankfull he was to Ged,and her! it was a figne it was but an infirmity: and fo in the cafe oUVriah „when Nathan told him, hee was in the wron?:FrM«2 5.12.He that reproveth the wife and obedient, it is as a golden eare-ring, or as an ornament of gold, faith S*lo»ion j that is, hewhofeheartis upright, whole intent is to grow rich in grace,accounts of thofe that reprove him,a$ of golden ornaments : But if a man after admonition and reprofe will take his owne courfe,ti is a figne cf his wickednefle,and not infirmity.

Againc, thirdly a finne of infirmity is alwaies with griefe and forrow of heart for that weak-nes : now what is griefe 3 but the endeavour and fcrifeofthewill $ when a man cannot attaine to that he would 5 or would (hun fomething he cannot avoyd,then he is grieved and payned: As it is in the body, all the griefe there,is whena part or member cannot performe its office or^funftion : So in the foule , when it would faine doe fiich a thing ,when the defire of the minde is fet on fiich, or fuch an objeft, and it cannot attaineit, then followes griefe: fo here,when the heart is drawn uptopleafeGod in all things, and fomething come&in the way that it cannor,and therefore it is grieved $ and therefore in the 2 Ccr. 10.11. the Apoftle makes this forrow a ground of their up-rightnefle,and it is certa ine, ^£re this griefe is not mingledjit is no infirmity.

E a Every

The Saints Infirmities.

SigMU

Every finne of Infirmity,produceth a hearty complaint,and an earneft defire, and a ferious endeavour to have it cured;for every Infirmity in a body that is quickned,that hath fomelife in it,St (b is (enfible of it:Xs in a dt(e«de that a man is fen-fible cf,hc tels his friends,or any other thathee is in company with,of i t,to fee if they can help hira^ if they cannot,he complains to thePhyfitian 3 and .goes to him to have i t cured; fo in an Infirmity or ficknefle of the foulejan upright heart complayns to his Chriftian friends, I have ftichan Infirmity, what dial I do to cure it?if rhey cannot help him., he runs to him that hath the balme o^Gilead^ to Jefus Chrift to have it cured, 2.0r. 12.8,9. This was fo in St.Paul, hee prayed three times that it might be removed$he doth not onely c^mplaine, as in the 7. of the Rom.i^. • and defire tha<; it may behealed, asintheforenamed place ; where he praies againft it,but to this he ads a feri- -us endea-vour,iCtfr.26.27.hebeatesdowne bis body,&c. that is,he ufed all good meanes for theovercom-ming of this infirmityrand where this complaint, de(irc,and endeavour is wanting, it is a figae iris not a mans Infirmity,but Iniquity.

Fifrhly,if thy (mbe a fin of Infirmity, thou (halt find in thy felfe a conrinuaJl reluftancy, and ftrife againft itrfor as there is in thee a body of finnejfo alio a body of grace, which being contrary to the other,will not ftffer thee to be at quiet $ the fptrit will beagaiuft the fle(h,as well as the flefh againft thefpirit: and^he flefh will not fuffer thee to doe a good duty without reflfting, and interrupting

Tbe Saints Infirmities,

57

rupting thee $ foneither will the fpirit fuifer thee to fin without ftriving againft,and oppofing it. \ But if thou canft fit downe, and let it reft without ftriving againftit, it is no infirmity, but rebellion^therfore try thy felfe by thefe fignes.

Butothers,befides true Chriftians 3 are able to doe this * for take an unregenerate man, and 'hee will make the fame plea for himfelfe, that it is but an infirmity : indeede^ hee is overtaken fometimes,but it continues not 5 and when heeisadmonifhed or reproved, - hee findes hi£ heart yeelde to it, and hee grieves and is forry for it^ hee coraplaines of it, and feekes to helpeit, andftrives againftit ; and therefore thefe are not lure fignes to diftinguifii him from another-

I anfwer 3 that there is fomething in an^unrege-nerate man which ft much like, arid comes very neare to that in the regenerate man, he may doe much by that light he hath 5 but yet there is a broad difference between them : for the regenerate man hath another objeft about which hee is conver(ant ? he hath a new light put into his heart, he is renewed in the (pirit of his mind, and hee hath the Law written in his heart^.Or.^.g.tf^. 8.10. Thati^ all the fpirituall duties that are written in the L&w;andhehath fomething in his heart that anfwers to what is in the Law,as Tally anfwers to Tally ^or as that &(hi on in the lead,to that in the moldjor as in a feaie character anfwers tocharafter,:impreffiontoimpt€[fit>n 5(0 that which is in the feale, the fame is in the waxe:

E 3 So

Objetlion I

tAnfw.

' " ' ' " " ' ' '■' * ■ *■-

38 The Saints Infirmities.

Differenct*

£*eft. t.

So what!bever is in the Law of righteoufiiefle, if you could fee that which is written in the heart by Jefus Chrift, you (hould fee character for cha-ra&er,print for print $ and Co , that if there were not a written Law,he would be a Law unto him-felfe toohey God, performe duties according to the Law written in his heart:Now when it itand* thus with a man, and fomething, fome impediment comes in the way, that he cannot ferve God as he would, the law of his members rebelling a-gainft the Law of his minde, then this troubles andgrieveshim,this hecomplaines of^ndftrives againft,and labours to have it mended,

But now a naturall man hath not the Law thus written in his heart,hahath all things revealed to him within his fphaere, to wit, of nature, hee ascends no higher : and although hee hath good purpofes and meanings, and grieves and com-plaines, yet all this is for fins committed againft common light, againft naturall conscience, a-gainft the fecond Table. N ow this is in a lower fphaere,rhey are fbrry, but not gc-dly forrowfull, the cannot grieve for omifiion of Spiritual duties, required in the firft Table, and fb wee fee they are nor pircht on the fame pbje&s which makes a greater difference.Now for the further and fuller clearing of this poynt, we will anfwer fbme questions or cafes.

Firft, fuppofe I have ftriven long againft fuchaluft, and done what lean, and yet cannot prevaile againft it, (hall 1 fay this is an infirmity <

To

Tbe Saints Infirmities.

99

To this I anfwere, firft, that we may be, and Anfw t arc often deceived in this, when we have ftrivcn long againft it ( yet we grow worfe) and that the Infirmity gets ground of us 5 for an Infirmity mayappearetogetftrengthj when as itlofeth it. As when we cleanfe a pond,it appears more muddy then it was before, though in truth it lo-fcth mud more and more. Every contrary , the more it is refitted, the more it appeares: as fi*e, the more cold is about it, the hotter it is: fo an Infirmity, the more it is refilled with the contrary grace, the more it appeares to prevaile,though in truth it lofeth ground and ftrength.

And therefore fecondly I give this Rule, that though you have ftriven, yet you muft not leave off, but continue your ftriving fti'l, and ye: be content with Gods hand in differing fuch an Infirmity in you : for there is a double contentment : Firft, that which is oppofed to murmuring againft Gods hand, and impatiency, and fo we muft be content to fuffer an Infirmity on us: we muft not repine at Gods proceedings.

Secondly,fuch a contentment,as is oppofed to ftriving againft the Infirmity, and fo wee muft not bee content to fufferit upon us, but muft drive conftantly againft it: As in a naturall DiA eafe we are to labour to have it cured: but if God will have it lye upon us,we muft be content: So heere we (hould continually ftrive againft our Infirmities j but if God fee good to let it reft upon us, we muft be content with his hand: For God doth it that wee might have fbmething to hum-1 ble

Z.tsfnfw*

| ble us, and Humility is thenurfe of grace, without which, all grace would wither and decay.

And againe,the power of God refts and dwels in an upright heart, and that muft have an empty places and Humility makes roome for this,when the power of God dwels in u«, when it begins to fettle in. a mans heart: If hee now beginneto grow up in concei te of himfelfe, this expetls the power of God,and crouds it out: and therefore God would have fomething to be in us, to keepe us in an humble condition. It is with us as with Paul) when he looked on his In%mity * at the firft he was impatient, would have no deniall at Gods hand, but have it remooved ; hee prayed thrice, that is, often, to this purpofe. Bftt when he (aw it was a medicine, which he thought a poyfon, that it ferved to Humble him,and by that meanes the power of God dwelt in him, then hee was content, and fo (hould we.

Againe, thirdly I anfwere, fuppofeyou do not getviftory over your Infirmity, and you be no better than you were before, nayJofe ground of it,yet ftriveftill, for this ftrife makes you hold head againft it, which otherwife you would not do: for if when you ftrive, you do but keep your ground,or lofe fomewhat, then what would become of you,if you did not ftrive at all, fhould younotgoe quite downe the ftreame, and lofe all? yescertaynely.

As a man that Rowes agaynft the ftreame, fo long as he Rowes, he does fome good, lofeth fome ground,and getteth fome: but if he leaves

Rowing,

The Saints Infirmities.

4 1

Rowmg,he goes quite downe the ftream. And as a man may keepe the field againfl: his enemy, though he doe not conquer him,yea though hee lofeth ground $ yet it is one thing to keepe the field^and another thing to be beaten out, and o-vercome ; now this continual! driving makes a man to ke^pe the field againfl: his infirmity, and not to be overcome, and therefore its worth the while to continue driving.

LaftlyJ fay^that though a man is fare of victory, and that hiscauieis never fo good, and that he goes on a good ground, yet God may in-his wifedomefodiipofeofthe matter, that hee may lofe the viftory for a time • as we fee the If-raefites in a good am(e were foyled twice by the Benjamitesjand fo the D ifciplesofChr'tft that were fern on his bufinefierofidi, they fifhed all night in vaine. And fo Mcfcs, though he went on Gods errand, yet he prevailed not a good #hile, but the people were cppreled more than b e fore, Exod.*,.

And Co Paul, though he was called co goe into (Mdctdoni a 0 ytt fee in the ftory \rhat a many lets he bad,yet afterwards he planted a Church there; fo when wee drive againfl: any finfiill luft, our caufe is good,and we have a certain promise that we (hall overcome, even as certainea promife as-lojhuah had, that he (hould drive out the Can*** nites^wd overcome them,when the Lord encouraged him,faying,I wil not faile thee,nor forfake thee. So fore a promife have we in the firft of Z*£. vtr.j\. Wee (hall be delivered from all our ene-

F mies,

J he Saints Infirmities.

£*#,

Anfai

mies,that fowe might ferve God inholines: and therfore be not discouraged chough thy infirmi-vj hang long long upon thee,but ftrive againft it, in the end thou (halt get the vi&or/.

A fecond queftion is,whethcr an infirmity may hang on a man all his life 3 or no ; for fbme men may fay 3 I have have had a firms which haunted me all my life hitherto 5 and may do till my dying day,for ought as 1 doe know 3 and (hall I then fay this is an infirmity.

In this cafe we muft diftinguifh of infirmities, for infirmities are either occafionall, which are occafionedby fbme other accident, or habituall 3 which f tay longer by a man , and theft are either namrall to u^and ib proceed either from our Parents, and fb are hereditary tons, even as fbme dif: afes are^and fo we are fubj^fr to the very fame infirmities that our parents arrtrelfe they are fuch, as arife from the temper of our owne bodies.

Such as proceed from our naturall complexion or elfe fuch as proceed from cuftome,which is a-no ther nature :nbw I fay,that occafionall infirmi-tiesfvich as arife from without,and fuch as come from Sathan,thefe continue but for a fit, and doe not laft all a mans life, God doth ufiially fet Sa-than a limited time; He may give him liberty to tempt a man, buthefets him his bounds, thus long he muft doe it, and no Danger^ ufually I fay, God doth thus ; for he may iutierhimtod'^eit longer,but feldome all a mans life. But now for our natural! hereditary infirmitie^thefe may,and doe oftentimes continue for tearme of life . for

they

they have a root in us. Now though you doe lop off the branches,yet the root wil fend forth more | againe: I do not fay,that they fo prevaile, as that they reigne in a man 5 tor grace will continually get ground againft it : but it may remain in a man (along as hee lives, and Gcd hath a gcoc end in it;for he would glorifie his Son in us, not cnely at our firft converfion,but all our life afterj hee would make us depend on Chrift alwaies, aswellforfan&ificationasforjuftification : he would make us fee what need wee have of a dai I Mediator, and therefore leaves daily infirmities in our Nature to exercife us wi th,and to caufe us to looke up to Chrift, as the Brazen Serpent wa*> lift up among thelfraelites.

Another cafe may be this^whether a fin againft .%**£. 3 knowledge and with deliberation may be faid to be a fin ofinfirmity,or no >

To this I anlwer, that a fin committed (imply J Anf» with deliberation,cannot be an infirmity:that is, leta man be ever himfelfe,without let or impedi-ment,let him be his owne man,let they eye of his fcnderftanding be as when the Sun fliines,and dif-pels the mifts,fo that it may fee all before it 5 and let his will and affeftions walke at liberty: and in this cafe a good man cannot fin deliberately. See the ground of this, Rom. 7.17»If I commi c (inne, it is no more I, but finne that dwelleth in me: Thatis,when I ammyfelfe, myowneman,not bound up with any luft,I thus doe not finne, it is ■ not I:But in this cafe,which is the ufualF, and in-J deed all the cafe dfChriftians, namely, when any » F 2 oaffion

- ■ - -

44 The Saints Infirmities.

sAnfw.i*

paffion,or inordinate affection, or ftrong diftem-per doth either blinde the eye ofreafon, or tye up his affe&ion, fo that he is not at liberty, then I may commit a fin, having long deliberated on it. There may bee fuch diftercper of affection as may c^ntinuelong,and though it do not wholly blind tleafon,yetithlindesmoft of it. And this was the cafe of David in numbring the people, hee deliberated on xv.loab tels him the truth 5 and rea-foned the cafe with him,and yet hee did it:and fo we know in murthering Vriah^ itwasconfulted on,and a deliberate aftion, but there was much pallion mingled with it:Z)4v/J-vvasnothirnfelfe, there was fome ftrong affectionVnat did bind and tie up the ufe of the regenerate part 5 as in -drun-kennefle ^ that accefTe bindes up tor a tkne the ufe of reafon,fo that he could not walke in the liberty of his fpirit, and therefore it was his infirmity : We may fee, that paflion overcame David for the time,by hi-s comming out of rhefe finnes: For when a£ cr he came to himfelfe, and faw the greatneiTeofit, zs ufually when a imneiscom-mitted,(and nor before)then we iee the grievouf-neffe of it 5 then Z^/Wconfeffed he he had finned and done very f ;oli/hly.

So a Chrifiiaumayfallintoa courfe of worldly mindedneiTe, or the like, and this luft may hang upon a mar^and yetbea finne of infirmity: hrft, when a man is himfclft, hee fees it, and repents ir.

Secondly,! *nfwer 3 that in their deliberation, which is mingled wi ch pailion ; there is a double

crrour$

7 — —

Tbe Saints Infirmities

45

errour * namely, when a man erres either about the ultimate or laft end,or w hen he erres onely in themeanes. Now a regenerate man hath fet up God for his laft end, whom he muft never f or-fake,nor part with for all the world, but in fome particular thing hemay erre: As when he thinkes he may doe fuch a thing, and yet keepe his God ftill, or elfe he may get pardon for finne quickly, or elfe minceth his finnes by diftinftions.Jkc. and fa may commit a finne deliberately: For this is a true rule, that any fin is a finne of infirmity , (b long as we doe erre about the laft end; though in fome particular we are out,concerning the means and way to it.

But now an unregenerate man,he deliberates after this manner,! would have God for my 0c d, I would not bee without God in the world, but there is fuch a pleafure,fuch a profit which I muft needes have, and rather then he will lofe it, he will part with God jthus he makesplealurehis ut-termoft end. A man loves his tife,& loves the ufe of his members $ as of his hand, his arme, or his leg,8cc.But hehad rather lofe his hand, or any of his members than his life. So a wicked man covets his pleafure more than his life,he cannot live j if he have it not $ and God he efteemes but as one | of his members, which he would not willingly J want : ButaChriftianhathGodtorhis chiefej end,and never fins with deliberation, abcutrhisj end:he will not forget God upon any tearms, but. may erre in the way, thinking he may fulfill fuch | aluft,andkeepeGodtoo* y

^^^ F 3 Another!

" " ' ' " « ' ' — ■■ ' >»■■ ■ -■! ,l|, .. „

4^ The SaintsInfirmities.

£»tf. 4.

Anfw. X

Another queftion is, whether a regenerate man may not fall into fbme prefumptuous fins, and fo commit a finne that is not of infirmity.

Foranfwertothis,wemuftknow f thatapre-(umptuons finne is of two forts:Firft 5 a fin that is (imply prefumpruous, when wee know fuch *! thingtobefinfull, and yet prefuming on Gods mercy, we will doe ir$I fay thus a godly man cannot finne prefamptuoufly. But there is a fin that is comparatively prefamp-tuous 5 to within comparifbn of our other finnes, which wee commit with more rcluftancy, with more tendernefle of confidence : but fome others we commit more againft knowledge, and are more our (elves when we doe them z thefe are comparatively prefumptuous finnes, and a godly man may fome-time commit them : A$ wee fee, it was Bavids cafe in the matter of Friab y when hee plotted his death.

* * *

The end of the firfc Sermon.

Ml^^**!) > ' • . . • r — ■ ■ ■ ■ . — ,-

The Saints Infirmities.

47

The fecond Sermon:

B Y

John Prest on Dr.

of Divinity.

Matthw 12. Uer£i3.19.20.

18. T>Ehold my fervant whom 1 have chefen, *-* my beloved^ in whom my foutc is well

fie a fed : I mil put my ffirit upon him y and\ hejballjhew judgement to the Gent ties.

19. Hee (hall notfirive.nor cry ^neither pall any man heart his voyce in the (Ireetes.

20. K^ibruifedReedjhallhenotbredlc^andfmoa-king flaxepall he not queneh\tillhe fend forth iudgement mnto Fifiory.

Have made choyce of thefe Words

for the Affinity they have with that

Text 3 whereof wee have Co lately

Ipcken in this place, that out of

this Text wee might p^ofecute the

poynt alteady entred upon, by cccafion of the

prayer of that good King in the former Text:

I for Chnft is here brought in (hewing judgement

1 to

The Saints Jnftrmitief.

to the Gentiles, and doing it in a meek and tender manner^ as verfi 8. 19. which manner is hereilluftratedby the confideration of the per-fonsto whom this judgement was declared or {hewed, who are here exprefled under thefimi-litndes of a bruifed Reed,and fmoaking flaxe.

A Reed, the weakeft plant,that is,not a ftrong Tree 5 yet this a broken one, none of the ftron-geft : So Flaxe, that takes the fire a great deale (boner than a Reed will, efpecially if it be drye, and have hung neere the fire, but moft of all , if it be already fmcaking, theleaftfparke wi/1 do that 5 yet Chrift will not quench that litrie (park.

Then heftiewes the iffiieof hisTea&ing, till be bring forth iudgmtntinto victory: that is, un-till that little fparke have got the maftery,or that he may, Sec, and fo it is a reafbn of his tender dealing : becaufe otherwife, if roughly dealt withall, it never would prevaile: as a little coale, if it be hard blowne, is (bone extinguifhed,but if nouri(hed,and gently dealt with, increafeth to a mighty flame : So the leaft grace, though as weake as a bruifed, crufhed Reed, or as fmall as a fparke of fire, that only makes the flax to fmoak yerif cherifhedby Chrift, it will increafe, and come at laft to viftory: fo that in thefc Verfes yee have foure things.

Firft, the Office of our Saviour Iefus Chrift, which is, to Teach men judgement.

Secondly,the manner how he doth it: namely, with Tendernefle and Meeknefle.

Thirdly, the perfons; namely,fuch as are very

weake

weake and feeble in grace andholinefle of life.

Fourthly,the i(Tue,namely, that Hee will bring firth judgement into viitory. For the firft and fef eond of theie.

The office (I fay) of Chrift , is to teach men i judgement 5 and this he doth with much tender-nefle^ompaffionjand gentlenefle: for the former part,that Chrifts office is to (hew men judgment.

Firft,to teach men the jpft and righteous waies of God 5 Co the word is taken in the old Tefta-ment,to enlighten men to judge of the wayes of God.Therebe two ends why Chrift came;firft,to jultifie, and fecondly to fan&ifie us, to gives us forgivenesoffins-^.^.laft^. Ait.^v. therefore Chrift is often compared to a fhepheard,in the 10 of St./«ta,(and many other places)that feedes his flock,and he is alfo called,/*£. 1.9. the true light which lightneth the world, and every man that commeth into the world : <that is)if Chrift had not comeinto the world, there would not have bin one fpark of Gods Image left in man,neicher Adam norhispoftcrity fhould have known? any thingjbut a cloud of darknefle fhould have ftized on mens minds. But now by Chriftscomming e-very one,even the wicked have this benefit, that they have feene common light: Chrift ligh tense-very one that commeth into the world, in feme fort teacheththem fb much as fliall make them inexcufable.

It is his office to teach men, and he doth it in the next place with much gentlenefle and tender-nefle: that we will eafily grant, if wee confider

G who

The Saints Infirmities.

who it is that telcheth,and who we are that are that arc taught, a rude people, fo hard to conceive, fo ready to forgetstherefore we had heede* have much gentlenefle.We fay when one quickly conceives a thing, and then goes to teach i t to a-nother that cannot apprehend it, it will weary him,if he be not very meeke. An angry man when he findes any impediment, hee flyes on the face it prefentlyjand a proud man he will notbeare fb much,nor waite fo long.But now Chrift is meek, andthinkesnot much to waite from day to day, to drop in here a line D and there a line,here a little, and there a little: he teacheth with much meeke-neffe ; the reafon is in the verfe before $ Chrift deales with us according to his nature and difpo-fition. ftowasitis faid before,he (hallnot ftrive nor cry j when the Pharifees would have killed him,ratherthanhe wculd ftrive with them, hee departed, yeelding to them, went his waies from them.And againe it is faid.neirher (hall his voyce be heard in the ftreeres, alluding to an aftion of his,when he had wrought a great worke, hefed them not utter the matter : hee came not with pompe, and majefry as great men > thatcarnot come into a place, but the rowne muft ring of them 5 he deters no man by his grearnefTe, from comming unto him, but was of an humble and meek difpofition. And according as his nature, was : fb he dealt with us, teaching us with much tendemes, and meeknesrhen there is no reafon, why we Ihould be discouraged for any of our in-firmities 3 for Chrift will beare witluhem. If he

wer&

The Saints Infirmities.

were not God ,and manjthat is,if he were not patient in an infinite manner, hee could not beare* with us: but he is infinitely patient, therefore be notdifcouraged; in Ezek. 34.16. hee compares himfelfe toafhepheard,and((aith he) I will feeke that which was loft, and bring againe that which was driven away, and will binde up that which wasbroken>and wil ftrengthen the we^ke: where we fee there be feu; e caufes of weaknefle. Caufii 4.

Firft, men are apt to ftraggle out of the way, i through vanity and weakneile of their owne ip 1 -rits. Now whena man doth fo weaken and lofe himfelfe through his own folly,then Chriftfeeks him.and will not fufFer him to be utterly toft.

David wandred as well as £t*/,but God fought David againe, and would not lofe him:therefore we lee that David delights to ufe this Metaphor in Pftl. 119.176.

Againe, a temptation may come on a man which is too ftrong for him,and drive him out of the way^as (heepe when theeves come, are driven out of the fold,whither elfe they would not have gene: thefe Chrift promifeth to bring backe a-gaine: as David recovered the (heepe out of the paw of the Lion and Beare,fo Chrift will recover his children that were carried away with fuch ftrong temptations.

Againe,fuppofe there be fome wound made in the foule by fome attuall finne, if there bee fome breach made into the conference, Chrift promifeth in the next place to make up this breach,th£t he will binde up that which was broken : a man I t G 2 may

may complaine that he is weake, and ready ro ftraggleas before: therefore Chrift promifeth to ftrengthen that which is weake, that is., tee will lead them on to a greater meafare of ftrength daily,whereby they (hall be able to get vi&ory o-ver fuch infirirjities:£/4.4C, 11. He (hall feede his flock like a fhepheard^ e thall gather the Lambes with his arme > and Ihall carry them in his bo-Come,and (hall guide them with young: Here we fee, that in the fold of Chrift there is this difference of (beep.

Some are ftrong that can goe apace $ fome are weaker,that cannot keepe pace with the other, and they are compared to the Ewes with young, that can goe but a flow pace: Some are fo weake, ,that they muft be carried , elfe they cannot goe. Now thofe thatare fo weake, that they cannot comprehend Chrift, he is ready to comprehend them ; when men are weake, and have not that; ufe of their faith which Others have, to lay hold on ChriftjChrift will takeholdon them,and carry them in his bofome, and thofe thatare weake, and cannot keepe pace with others, he wilrguide them,and drive them on,according to theirpace, and he will drive on the ftrong according to their ftrengthjand though he beare with the weake,he expefts more from the ftrong: See how lacab ordered his flocke in that manner that he would not out-drive them: -and fhall not God doe fo al-fo, whohath taught the Hufbandman this discretion,^. 28. ufe it himfelfe ? furely he will : in the. 1 ofS./4^.wr.5.If any man lack wifdome,

let

lethimaskeitofGod 3 thatgiveth to allmenli-berally,and upbraideth none^and it fhall be given uiitohim : That %yqu fhall finds this difference betweene Godand man.

If one.be fooiifh 5 and goes to m^n, man is ready to defpife him,and laugh at him ; but if he aske wifedome at Gods haqds, he gives it to him libe-rally 3 and twits hirahot with his folly, upbraides him not with his weakneffe : look how a tender mother deales witfcrher child;, the more its weak-nefle is,the more tender (he is of it^fb doth Chrift guide us according to our weaknefle, and tender us the more 3 becaufe we are meeke and humble: and therefore wee have no caufe to bee di (coura-ged 3 for that weakneffe whichwefindein our felves.We are indeed exceeding backward to be-leeve this 5 and therefore fee what's added: Ezek. 34.i6.Hefaith he will feed them with judgment: That is 3 _with wifedome and difcretion : for he is wile, and knoweshowtofeedethem 3 accor-ding to their, w.eake capacities , and fo his Wifedome may. bee a ground that hee will tender us.

Again D hispower may (hew that he wil'ck) this with us y - becaufe hee is able to make crooked things ftraight ; If a man meet with a crooked piece of wood., which he would Qxeightenfor his ufe^and cannot, he throwes it away* becaufe he cannot make it lirajght. Men if they are to deale with a Schollerthatishardto learne r they give give him over,becau(e he is uncapable j they cm-vtot make him conceive inftruftionSoBut Chnft is

able 1

ObjeftioH.

Anfuv.

able to make crooked waies ftraighr, to quicken thofe that are dul,to put new natures into usjand therefore he wiH not deale fo harfMy with us.

Againc,if there he any grace in u&,tt is his owne worke,and therefore it is for his credit to perfect ic.ir^r/'.5.24.fM.i.6.he(houldnocbe faithful! elfe,if he (hould not doe itjbut he will doe it:as a workmanloves his owne workes, and willnot leave them unperfeft, fo neither will Chrifh A-gaine^itis his Fathers will j that thofe who are weake (houldbecherilhed, his delight isftillin leading them from one degree of ftrength to a* nother 5 for his power is more feene in them, and he hath more thankes from them, as hee had from Mary Mfigddcn.

But fome will fay, oh but my heart is founto-ward,that I feare I fhall never overcome?

Confider well that place , the 42. of £fk. 5,6. wr/IThus faith the Lord, Hee created the hea-vens,and ftretched them out^he that fpread forth the earth 5 and that which commethodt ofitjhe that giveth breath to the people upon it, and fpirit to them that walke therein:I the Lord have called thee,&c. Confider who it is that created the heavens, the earth, and the buds thereofjthat gives breath,&c. is it not Ccd?now then fuppofe he findeth noth ing in the nature of man, but an emptineffe of grace and holineflfeji s it nothe that j made the heavens when there was none before * andthenisnothe able to create grace in a mans heart?

Againe,looke on the earth in the winter, it is

very

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55

very h^rd, a ma^ would thinke it {hould never bring forth flowers,yet in the fpring it puts forth many kinde of fruits and flowers: ib though thy heart be as hearbes in winter , yet God is able to make gf ace Iprput forth there, as flowers in the ipring 5 belides it is he that giveth breath to the people $ thatis. ifyoulookc upon all the creatures in the worldjet none was able to put life in them,but GodiSo though your foules be like unto a clodofearth,heeis able to put life in them, the breath of life D as he did at the firft $ hee is able to enlighten and enlarge them further, and therefore bee not difcouraged for thy weak-nefle.

. Is it thus? that Chrift teacheth in judgement, xjfi i and that with much compaffion and tendemeflef then this (hould .diccw*ge.men to come unto Chrift* tolearneofmm, to take his yoke on them : thisufeweftndetobemadeofthisDo-ftrineinthe ti cfSt.Mat.zS^y^ndzoVer&s, Come raito.nieeali yecthat are weary and heavy 4dcn ? andl will eafe you ! : take my yoke on you, andkarneofme,andyou{halliinde reft to your foules : formyyokeiseajfie, and my burthen is light: that is,let a man looke upon Chrift and his waycs, and ufually they are difcouraged with the ftri&n.efle of Religion, they thinke they (hall bee too ftraight laced, and bound with fetters, that are too ftraight for them. Now ( faith Chrift) fe^re not,for I am meeke audiowly,and fuch (hal you find my dealings to be towards you. There be two things in che Text to move us to

come

The Saints Jnfirmities.

come in to Chrift, and to befiibjeft to hk yoke.

Firftjthc nature of the thing it felfe,it is aneafie yokerBefore you come to me,you are like men in prifonjbut when you come to me, I loofen you, and fet you at liberty : before you were as in darknefle, but when you come tome, I enlighten you : before you were as men in ficknefle, but when you come to me, I ftreng then and heale you.

Afecond thing,is from the period you have to deale with, that is, Chrift: Comeunto me, for I am exceeding gentle, and mceke^ and fach (hall you finde mt-Jehn Btptijt and Mcfes came roughly ,but Chrift is come in tendernefle^if yon be ftib-jeft to infirmities,heis ready to pafle them by; if | you be overcome with them he is ready to recover you i and therefore now come in to Chrift; fiibmit your felves to his yoke, tohis teaching and difcipline,to his rule and government which is fo eafie.But if you will not, hee will rule you with a rod of Iron,andbreake you in pieces like a Potters Veflell ; if you ftand out with him, then none is fo rough as hee, and therefore ob-ferve him.

If a King (hould fay at his Coroaation,1ie would open all the prifon doores, would not offenders take that opportunity^ if a Creditor (hould % to his debtors, come to me at fuch a time, and I willforgive you and your debts 5 and give you in your bonds : would the debtor over-flip that time >

So

9 > "

Tbe Saints Infirmities.

57

So let us, when Chrift offers himfelfe to teach us with fiich tendernes, go to him/ake that time efpecialijconfidering that thefe are fiich times as are in Gods owne power; thofe things that are in our owne power, we may doe what wee will with,and take our owne time:but thefe times are not in our hands,but in Gods jand therefore take heedeofoverflipping that time,when Chrift carries himfelfe as a Nurfe unto us : there is a time for every purpofe, and that lafts but for a feafon, Ecclcf^.i i,42. There is a certaine feafon which God hath appoynted forevery purpofe, there is a time when the bufinefleniay be well done, and if that be let flippe, it will not fiicceede, but he willbefnaredinanevill time, becaufehe know-eth not the good time.

^Therefore when it is pad, his mifery is great. So chiefly there is a time of receiving grace, but this time a man knowes not, yet he is undone if he pafle it : therefore take heedeof overflipping any offer of grace: pro-craftinationinall things is dangerous but here efpecially. Now that which deceives us, is the deferring : but we muft not deferre cne day, and fay, then we (hall dee it another;no,for then we (hall let the time be pafc: as in a Chariot, the Wheeles runnc neare one another, but they never overtake one another. And as in a Clock the Minutes are but little diftantone from another, yet none of them are together : Sbthe Divell by his cunning thinkes to make you doe it now, and by and by,

H till

till he have made you pafle your houre:therefore take heede of deferring, andccmein, whilft Chrift doth expreffehimftlfe thus unto you in theft tearmes,whiles he deales thus tenderly and gently with you. It is a very dangerous thing to lofe the opportunity of receiving Chrift when he offers himielfe, when he deales gently,which we gather from that place, thus * if there be a time for every purpoft, then certainely there is a time for the greateft bulinefle that a man hath to doe on the earth,that is, to come in to Chrift, and receive hi m^and if the mifery of man be great upon him. if he let flip other feafons^much more if he neglect this $ but now there is a time for every; purpofe.as theft places teftific. And to inftancein fome fcw,Gebezi toe ke a gift of Human,? King. 5-fauh Elt/ha to him, Is this a rime to take gifts ) there was a time when thou mighteft havedone it,at another time,of another per/on thou mighteft, but this was not a time: for Naantan was a ftranger, anddidnotkn^wrhe cuftomes, and El/Jha would give hi m his health freely 5 and ther-fore k was not the time ; and therefore wee fee the mifery was great, the leprofie clave to him and his pofterity, becaufe he knew not the time 5 fo S4*/becauft he facrinced before Stimet came, the thing he did was good, buthetookenotthe right time, he was toohafty 7 bfe knew not his time^and fo his mift ry was great upon him * God took theKingdome from him, ana gave it to his neighbcur3i.4Szfw.13.13,14. So Jacob when he fought thebleffing, he though the did a good , thing,

jTfo Saints Infirmities. 5 9

thingjbut he did not ftay the time, fo the mifery was great upon him : fee what a long peregrination, what a hard fervice he did undergoe under his uncle Lab An- andallbecaufehe knew not the right time.So the ifrachtcs when they fought a King ? if they had ftaied their due time, God would in his due time have revealed unto them, that David fhould be their King, for he had fo appoyntedit : and therefore becaufe.they miffed of the time, their mifery was great on them; fo likewife for other purpofes,fo for this* there is a time for a man to come in, and take the offer that Chrift makes, a time when he is kinde and gentle, and ready to receive usjifweknow not this time,and fo over-flip it, our mifery will bee great upon us. Now then it is very requifite to know and find out this tiraejbecaufe if we choofe Gods time,God will joyne with us in the worke, and foit willbedonetvitheafejJEtt/^.^io. A time to love,8cc. what profit hath he that wor-kethjin that wherein he laboureth ? I have feene the travell which God hath given to the fonnes of men/, to be exerci fed in it: (that i« ) men take much travell and paines to bring their purpofes and ends to pafle ^ when they doe not take Gods time D and what profit have they by it ?

Now if you will open when Chrift knocks at the doore, harken to the motions of the fpirit, and blow them,and nourifh them, and it will bee done with much eafe $ but if you mifle this time, your mifery is great $ you may defire,and cry 3 and pray^and never the better $ Bcclef 9.12. For a

H 2 manr

/ s

^

ir an alfo knoweth not his rimers the fi(h is,that is taken in the evill net, and as the b irds that are caughtinafhare/oarethe fennes of men fhared in an evill time , when it faileth fuddenly upon them: There is a double time, as we may gather out of thefe words $ a good and acceptable time, (b called^becaufe God is then ready to accept and receive us D if vvecome in that time 5 and if we doe not make ufe and embrace that good and acceptable time, then the evill time (hall fallupouus, we (hall be caught in an evill net and (hare: there may be a good net come on us, as affliftion 3 fick-nefle, and the 1 i ke may co me upon us, fo as t o doe us good , as we catch at fome things to pre-(erve them alive for a better condition than they were in: but now if wee overllip the good time, than the evill net (hall fall upon us 3 ficknes,death, and deftruftion (hall come on us fuddenly as a (hare: that we may fee the ground of this, (ee what Chrift faies,Z,**.i9.4.2,43. Ifthouhad'ft knowne, even thou, atleaftinthisthyday, the things which belong to thy peace, but now they are hidden from thine eyes: He (peakesit to the len>er 7 whoyet enjoyed the miniftry of Chrift,and he tels them that the time of their vifitation was paft.

So that a man may have the liberty to live under the Miniftry, long after thatGod hath reje&ed hirmChrift came then and vifited the/we/, and all pro&ted nothing : then the were like the Fig-tree that Chrift curied^after their day was paffed: and this day may be long before a mans death,he r may

maji^ve long rejected: and therefore Jet us take heeowedoe not (land out our time. In outward things we are wont to anticipate and prevent time ifolacob got the blefling before the time : and the ifraeUtcs (ought for a King before the time : and fo men would be haftily rich 5 and lb for pleafures, if we (hould (lay Gods time, to take it after labour, we (hould doe well, but we prevent our time here; but in (pirituall things we are too flow, let (lip our time,to come after : But this is dangerous, take heede of it: It's a good note which the Stoicksha^e 5 fome things are inourowne power, and in them wee may ufe our owne liberty ; but other things are in the power of others, and then we mull take the opportunity while it is offeredrwe mud Saile when the Winde blowes. Now of this latter kindeare (pirituallthings, and therefore we muft take the time chats offered : Indeed if the time were in our owne power, or if we knew the time when we might delay. A&. 1.1 i,It is not for us to know the times which the Father harh kept for his owne power, and no man knoweth what (hall be , neither can any tell it him, and therefore take heedeofkttingflippethe time : Sathan deceives us in this, juft as the Lapwing doth, when-amanisneareherneft, (heflietha little before a man,and then lighreth, and flyeth a littleiurther,till he hath led us quite out ot the way.

So Sathan makes m defcrre a-little longer, and a little longer, till our time be pad * and

there-

Reaf. I

therefore deferre now no longer 9 but cape in unto Chrift whiles he offers himfelfe in a loving and tender manner : And fo much for the office of Chrift,which is to teach, and his manner of teaching, with much meeknefTe and gentle-nefle.

Now followes the third thing to beconfide-red, and that is the perfbns that Chrift hath to deale with,fuch as are very meeke * compared here toabruifedReed, andfmoaking Flaxe. A Reed is of it felfe very weake, and {haken with e-very wind^nd not onely fo,but broken with the leaft force. So a Chriftian may be fubjeft to much unevennefle and inconftancy inhiswayes, (haken with every temptation 5 but when this (hall be a broken reed, this is a forther degree of weakneffe: and fo for fmoaking flaxe, it muft be an exceeding little fjferkc which will not caufe flaxe to fraoake, and yet with fuch weake ones hath Chrift to deale: He will not breake the bruifedReede, nor quench the fmoaking flaxe.

Now from the perfons that Chrift teacheth, that is^ weake enes,obferve this poynt :

That there may be exceeding great \reaknefle intrueChriftiansjwe fee in the Text they are compared to the weakeft things, a bruifed Reed, and fmoaking Flaxe : the firft reafon of it is this.

Becaule it pleafeth Chrift in working grace, to doe it by degrees $ he might have pcrfefted the worke of grace altogether,as he did in the work

of

The Saints Infirmities.

^

ofCrcationinaninftant jbuc he dealeth with us now according to the courfe of generation 5 as a plant is firft fowne, then rifeth by degrees: So we in the beginning of grace are exceeding finally he Heales us as he did the blinde man , not alto-gether,but by 1 ittle and by little.

Firft, we fee more darkly and confufedly, and then more clearely; and he Heales our lamenefle 3 not altogether by letting us on our feete at the firft, but he gives us ftregth by degreesrfirft to go on crouches, as it were, or to creepe 3 or ftep for-ward,and afterwards to goe more ftrongly 5 and hence it is, that there are many weake, becaule grace is biy; weakly wrought in them. Now the reafon why Chrift doth thus lead us on by de-grees^is firft to humble us, and to let us fee that | the worke is not of ourfelves, it is Gcd that workesinus according to his gcodpleaiure a for when we are brought on by degrees thus D it makes it evident unto us,that we receive ftrength from another. Secondly, He doth it for his owne glory,that we might know the righteouf 1 neffe of Chrift : inthc8ofDatf.2.i7. there is fet downe thefe two ends 3 why the Lord led them through the wildernefle^and not the neareft way.

Firft^Gods end in it was to humble them* Secondly, toletthemknow D thathediditfor his owne fake: So he doth here to humble them, andforhis owne glory 5 God doth notperfed grace at the firft^but by degrees,and Hkewife that I they may know his power, that iris his ftrength

The Saints Jnfirmities.

Vfi.

Objc8io*<

Anfn

in which they walfce , that if a Chriftian (hould be left to himfelfe, he would quickly find that it is Chrifts power that hee muftwalke in, that muft go along with him to guide him,and to deliver him from his enemies.

Now for the ufe of this, it may ferve tocom-fort weake Chriftians : what though thou art not at that growth as other Chriftians are? yet be of good comfort 5 a Reed hath i ife in it,afwell as the ftrongeft Oke: what though thou canft not fee the flame of an Holy Converfation, but-only the fume < yet you may know there is fire: Men that are in the Covenant j areiike men that are gone in at a doore,or into a Church, qx the like: feme are further in than others, but yet all are in: So'though the weake be not fo forward as another, yet he may be in,though not fo farre in: for ahuddrawesfapfromthe roote, afwellas the frui te: why fo thou maid be a bud,and have grace in fome Meafure, though not in fo great a Mea« fore: yet thou maift be a true Chriftian, though a weake Chriftian.

But you will %, that it is a hard thing to be per(waded,that Gcd will accept of fiich a weak ling as I am.

Therfore confide r the nature of Chrift, for we are deceived in that, as in other things: in 2. of Heb. verfc 17, We fee that it behoved Chrift in alt things to be made like unto his brethren , that hee might be a mercifull high Triefi,&c. Chrift is our High-prieft: now there are three Offices of our High-prieft: -

Firft,

The Saints Infirmities.

M

Firft, He was to receive every Sacrifice.

Secondly, to offer Sacrifice daily.

Thirdly, to lay the Wood together, and pre-(erve the fire.

Now then it belongs to Cbrift, to receive every (inner that comes to him, as it did to Aaron , to receive the Sacrifice: and if Chtift (hould not do all that belongs to his Office, he Itiould be an un-faithfullHigh-prieft:butheeis called a faithfull High-prieft. If then a (inner come toGhrift, and faith, Lord I know that God is a con(uming fire, and I dare not come to him in my felfe, but in the Merit of that Sacrifice which thouoffred'ft, Chrift cannot rejeft him : but (ayes hee to him, Ccmt unto me y drtd I mil reaive joh : if they doe but come. He cannot but receive them, el fe hee (hould be unfaithfull in his Office,and in his promise : but He is faithfull in both,and not ^nly fb, but He is a Mercifull High-prieft, and fo wil pity them that come unto Him, though you have ma-ny Infirmities 8c Imperfection: why, it is Quite Office to renew the Sacrifice daily: He offers up a daily (acrifice for us , even His owne righte-oufhefle: and as He doth this for Iuftification, fo for San&ificationalfo. When Sacrifice was layd on the Altar, the Priefts could not bring fire from Heaven to confume it: but God fent 1 t,and (b (hewed that it was accepted: We may lay the Wocd together,but cannot bring fire from Heaven : ButChriftisaPrieft of an Higher Order than was K^idton : Hee will kindle this fire of Sanftification, and encreafeit, and keepe it ftill

I bur-

Thret officii ofQhnft.

J be Saints Infirmities.

Ob\ettion % 5. Signet\

burning; it's his office fo to doe : and therefore doubt not but Chrift will receive you.

Oh^but this were fome comfort, if I had affu-rance that I had but one fparke of true grace in me: therefore how (hall I know chat?

I anfwer , there be five fignes laid downe in the Text, whereby a man may come to know this.

Firft,in thefe words>#* will bring forth )udge-mentintovitfory : That is the firlt thing that Chrift doth, even to fet up a right judgement in thee:When the Apoftle praies for the Philipfians 7 he praies, That they may abound in knowledge and judgement.

Secondly, there is life in a bruifed Reed, as in theftrongeftOke,

Thirdly,there is fire^though never fofmall, as in theftrongeftOke.

Fourthly,there is a Combate. Fiftly, thereis a victory. N ow for the firft of thefe, confider whether Chrifthathfetuphis judgement in thee: when the Apoftle praies that the Philippians may a-bound in knowledge, and all judgement .-That is, that they may difcerne of things that differ, and he takes it for granted that it was right, elfe he would not pray for the encreafe of it.

So that when a man can difcerne of things that difFer,whenhecanputa difference between the waies of God and fin.betweene fpirituall pri-viledges, and outward vanities, betweene truth

and

and falfbood: Then there is a light come into *, Man, and this makes them pure and blameldle, fils them with the fruits of righteoufhefle: now then i f thou haft this in any degree, thou haft the fpiritofChrift : asitwasinC£r//?,£/ij 11.2.3. Hehadthe fpritof mfedome and underfianding y the ffirit of mighty the fpirit of Knowledge>atdof the feareoftheLord. So is it in all his Members, they have the fame fpirit, and dee not judge according to the fight of the Eye 9 or the Hearing of the Eare, but judge righteoufly: for there is a Two-fold judgment: firft, when our Eye or Eare judge , and wee judge according to that 5 when wefendoutourfpirits, and heare what they report , and this is ready to bring in a falfe Report, to fay that finne is fweet andpleafant, and it will reprefent grace as vile, becaufe it judgeth according to outward appearance: and the out-fide of Chriftianityis bale, in regard of mifreports, thatarebroughtupof if : as the ten Mcflengers brought an evill Report upon the land of Canaan % and in regard of the out-fide of it in thofe thatprofefleitjwho are many times poore and contemptible Men, and in regard of the Infirmities and failings of the Saints. Now if a Man judge by the Eye, that fees nothing but the out-fide , he will efteeme of Religion as bafe. But it is otherwife when a Man hath the fpirit of judgment, he will looke {further into Things, he pries into the infide, and then he wil not judge of the wayes of God,and of finne, as the World doth: but will fee a bafenefle in finne, and an ex-

I 2 cellency

The Saintdnfirmities.

Anfw t

j cellencyin religion, becaufe hc€ is enabled to judge aright.

For Chrift, as he makes his princes and Priefts 3 (b he makes them Prophets likewife, to judge and difeerne of things aright, and this he doth by opening the eyes 3 Attsi6. i8j that is, good things in themlclves are very excellent, and defirable, but we fee them not till our eyes are opened * there is a vaile drawne ever our eyes till Chrift removes it, and opens them.

What is that? Why^Chrift he elevates and raifeth up that light which we have unto an higher degree, and that is by putting a new light into their fbules,/<^# 1,9. that is, the true light, which lightneth every one that commeth into the workk

Before the Creation was compleat, there was fame light $ the firft day after the Sunne was created, and after the fall he enlightned every on that came into the World $ ( that is ) all men have fbme light or other by Jefus Ghrift 1 before there was no fparke of light in as 3 but all that wee have is by Chrift: that glimmering light which is in Natural! men, is but a fparke of the new Image, which Chrift hath put on us : But in this, Ghrift raifeth up the light higher and high-er 5 and when this new light is- put in us: then a mans Eyes are faid to be opened, wh^n he can fee round - about him , and difcerne that excellency- in grace, and that

bafenefle,

bafenefle infinne which were in them before, bat they could not fee it, as the Chariots and Horfe-men were with Gchezi, but his eyes were not opened to lee them : And fo the Well was nere H*g*r y but /he fawitnot till God had opened her eyes, and (hewed it unto her.

So death anddeftru&ion may beveryneere an unregenerate man, and hee not fee it, till God opens his Eyes : fo alfo a Chriftian may.have ground of comfort, and hee. not know it, till God fheweth it unto him: Now where a mans- Eyes are opened, that hee can fee thus round about him $ then hath CHRIST fet up his Judgement in a man.

But here now all thebufinefTe will be todifcern i>etweene the common judgement of a man,and this right judgement which Chrift fees up in him, which difference is feene by thefe particulars.

Firft, they differ in the Authors of them: a-nothcr mans judgement is borne and bred within him 5 but this comes from above from God; it is a new judgement,yea, a renewed judgement. Efbcf.^2^. Be yee renewed in youtfpirits and minds: When thou haft (uch a judgement of fin and godlinelFe, which thouhadftnot before^ this is a new judgement,.,

Secondly, they diiier in regard of the fub jefl* : this new light is alwaies iaapure heart $ the other not : Co long as the heart is overwhel-

I 3 med

1

jo The Saintf Infirmities.

med with Lufts, fo long the Eye of the Soule is d m, as in a Mift, that we cannot fee before us : but Chrift takes away this Mift: Tittu 2. 1 r. 1 2 . 15.14. When the grace of God hath dfpe*nd,&c. then we fee clearely : Whereas the unregencrate Man never judgeth aright of any Holy way; because his Heart is full of lufts, which are as Mifts, that they cannot fee.

HThirdly, they differ in the Meafure. Common light will perfwade you of common Truth, or of Truths in-generall, that fuch and fuch Things are commendable : but if yj?ucome to a particular aftion, arid praftife That, you muft do This, and This, here it fayles him: but this right judgment helpes a Man to do particular aftions, it enlightens him in every particular , takes away all ob-je&ions,and guides you in the right way: 2 .Tim. 2 .7. Conftder what I fry , and the Lord give thee under/landing in all things: (That is) I have told Thee thefe Things in generall, but when you come to particular, the Lord muft direft you.

Fourthly, They differ in the growth:This right judgment growes more and more, it is as the light that fhines clearer and clearer, till it be per-fe&day. ^^42.5.4. He fhdll bring forth iudg-tnent unto truth .• when this judgement is put into a Man, every Thing addes Something to it : A good Heart makes ufe of every Thing, but another Man that hath but a common fight,doth not grow, but is apt to be offended : and at length that light that he hath 1 , turnes into injudici-oufhelfe of Mind, you frail find it decreafe more

and

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and more. o.Tim. %. 13. Mvillm* waxe tvorfi andworfe : for that light of theirs is but like a flower D which, when it is at thebeft, fades and decayesiandthe reafon of it is, becaule God giveth. a Man leave to ufe thaTcornmoi£Wife-dome that he hath for a time: but when they do not improove that knowledge that they have, then God takes it away from them, and turnes it intofoolifhnefle, as we may fee, ROm. 1.25. Be-cdufethey changedthetruth of Godinto 41)c J here-fore they were given up to vile ajfeflions. 11 Cor. 1. 19. GodmBdeftrojtkemfedomeof the mfe y and bring to nought theunder-JlEnding ofthe prudent.

Fiftly, they differ in the effects which they produce; for firft, this right judgement brings forth poverty of fpirit, when as before a Man thought he had fome good things in him, now he fees he isnothing. Saving wifedome makes him fee himftlfe empty of all that was good, makes him fee that before he knew nothing, as he ought to know, but now common judgment breeds pride, it puffes a Man up. i. Cor 8.1.2. and makes him preferre himfelfe before his brethren.

Secondly, this right judgement, itcaufetha Man to know every thing, as they ought to know it, when he knowes a right ufe of it. As for example, a Man that knowes his ground which he owes, whenhe knowes what grayne it will beftbeare, what Tillage andManure is beftfor it: Then a man knowes his Toole as hee ought, when he knows how to ufe it as hee ough t. I So a Man that knowes finne as he ought 3 when 1 he

The Saints Jnfirmities*

he looks upon it fo,as to loftri t,and loath it^then knowes he thepromifes asheought,when he makes thatufe of them,as he fbould make; when as other men mind them no more than their old (hooes^andthenwe know forgivenefleotfinnes as we ought,when we thinke it the moft precious thing in the world : and foifwee knew earthly vanities as we ought, we (hould weane our felves from them, yea, from all worldly thingsras the lufts of the flefti, and pleafure, the luft of the eye, and riches, honour ,andpride of life, or any o-ther excellency in the world, be it what it can be, we will not then endure it.

Now when a mans eyes are opened, and he is favingly enlightned, andknowes thefe things as he ought, then he lookes on carnall pleafures, and fees they will bring bitternede in the end: when he lookes on riches, he fees that to be true which is faid ofthem : Why wilt thou fet thy heart upon them, which are as nothing? he fees they are uncertaine,in(iifficient,and not able to fatisfie his foule: And for the pride of Hfe, or any excellency which before he greatly prized, now he accounts it vile and contemptible, this the fpirit of right Judgement enables a man to dee.

Thirdly,the finglcncfle of the eye is^nother ef-feftof this, it teachetha man to looke on things with a fingle cye:Mdt.6.i 2,23. There is mention made of a fingle eye, and of an evill eye: if a man hath a fingle eye, he will not looke on God and ontheworld,butonGodalone, cleave to him,

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and ferve him alone ; theothtr is called a wicked eye , becaule there be many lufts on which it lookes. But this right judgement makes us looke on Godfingly, abftra&ed from all o-ther things.

A fourth effeft which this right judgement pro-nounceth, is, Converfion of "the whole man unto God: If thy eye be (ingle, thy whole body is full of light , (thit is) (hall be &t ftraight 5 and whenthis is not done, it hinders our converfion unto Gcd, as we may fee in the 13. of Mat, 15. Verfe. Wee cannot loooke on other things, and turne our eyes upon God at the fame time.

Fiftly, this right Judgement itfets up, and makes a man willing to be guided by the word of God,by the Minifters, or any fervant of Gcd > a Child may lead him, the weakeft Chriftian may lead him,if they bring fpirituall reafon D as natural men are led by reafbn, fo thefe by the Word of God.

Sixtly, it makes a man able- to praftife that he knowes, whereas another man knowes much, pradtifeth littlejbut this judgement brings forth praftice, this knowledge will lead us into aftion^and Co much for the firft figne whereby we may know whether Chrifl: hath wrought any fparks of grace in us^amely, if he hath fet up his judgement in our hearts.

Now for the iecond, this is fiich a Judgement as begets life: a Reed hath life as well as an Oke: now if you would know if this life be right, or

K no^

Ike Saints Infirmities.

3<

no, you (hall know it by the heate, there is fire : fo it* we would know if this bee right, feeitbythe combate * if you would know if that bee right, try it by the viftory .vwell then 3 now we have to fpeake of the fecond figne; Confider though you be weake 5 whether you are not as a bruifed Reede, yea, or no,which hath fome life 5 fome ftrength in it. Kyi bruifed Reed mil hewt breake,here we will confider three things.

Firft,that there mud be fome ftrength and life intheweakeft. Secondly,this ftrength is fubjeft untobruifings, A bruifed Reede : <jrc.

Thirdly,that Chrift will heale all thefe bruifes; I he will not breake the brui led R eed^but ml bring forth judgement into victory i

For the firft of thefe, there muft bee a Reede which hath fbm? life in it : N ow life is fuch a faculty, whereby creatures moovethemfelves in their owne places, (b fay the Philofcphers: other things that have not life may raoove themfelves when they are out of their owne places : as a ftone^whenitis out cf its owne place, mooves downewards, and fire here below, being out of its place moves upwards ;but nothing can move it felfe in its place, but that which hath life in it. To apply this to our purpofe,whofbever moves himfelfe in the wayesofGcd, hath life in him: There bee many things may move us towards God^asgood education, a powerful!miniftry, good company,and the like $ as Icajh and Kyima-

&i4h were good, whiletheirgood friends lived j but all this doth not argue life in us,bccaufe they are but extrinfecall caufes$asahand may make a ftone move upwards, the ftone hath not life therefore jbut when a man is fo farre enlight-ned,fb fafhioned aud formed by Jefus Chrift,that he judgeth aright of the waies of God, and being thus formed,he moves himftlfe todoe good, then-he is (aid to be alive,when Chrift (hall fet up Judgement in the heart of men, to fee the eviil of the waies of fin, and the good that is in the waies ofGod,even then he moves towards chofe waies naturally and willingly, fiich a one hath life in him: Let fome confider this, that live in the Church under good Tutors or Mafters,or Parents, that are carried on in a crowd of good company jthey may do much,and yet have no life, be-caufeit may proceede from an outward caufe^ not from an inward perfwafion of the Heart, of the goodnefle of the wayes wherein they walke.

v There is a two-fold perfwafion : one is, that the wayes of God arc good j a bare perfwafion onely> and yet this ftirresnot men up to walke in theft wayes ^ but it-lyes dead in the Heart,

But there is another perfwafion which is ingrafted in the Heart,that moves a man to new o-bedience: 1 Jdm.21.2 2. So we (hall finde theVe a double expreffion of light: one, which barely fhewesmen all evill and good: But there is another lightwithlife,/fl&.8.i2. ttttthti filhmth _______ K 2 me,

The Sawtslnfirmities.

ptefldllbdvetbc lighttflife: It is 'mHebraifme^ He ihall have rhe 1 ight of life, that is 5 the lively MghtiEph. 5.i4.Awakefrcm the dead,and Chrift (hall give there light.

The firft differencebetweenc therf} 3 is 5 the one revealesthewaiesofGod 5 but(b, that the affect ions are not moved, the hands are notfet-on-worke.

But the ether is, when that the waits ofGodare fo revealed,that we fee an amability, an excellency in them^and fo 5 that we lift up our hearts unto the waies of the Lord, as before we did unto vanity; (that is) wee defire earneftly to walke in them.

Confider how-you lifted up your hear ts-to ri-ches^pJea-ureSjand otter earthly vanities; ifnow youfo iiftnpyourhearts to walkein hiswayes, then here is that inward perfwafion; that lively light wrought in you^that life whereof we fpeak : This life is nothing elfe 5 but that which the Scripture calleth faith.

N ow there is a dead faith fpoken of, and hqp? (hall we know ittobedead?Thus : whenitftirres us not up to goad workes : Andhowfhall weknowit is living? vvhenit moves us willingly and readily to duties of obedience ; Chrift dwels in the heart by faith: SofanhSt./W, The life I now live 5 is by faith m the Son of God^CaL 2.3a (that is) there are two men that lookeon ChriftjOne lookes on him 5 beleevcsallthepro-mifes 0 a!l thrcatnings 5 al his wordpptns his hearty and lets Chrift come m 3 and rule, and doe there

wfeathelift.

Anothei

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The Saints Infirmities, 77

Another faich(if you aske hiw) that he beleeves all this 5 but we (hall know it by this jbecaufeit doth nor make him move forwards to new obedience : now according to our life that is in us,fo is our ftrength ^ the leflelife,thelefle ftrength, Revelations 3. 8. Thc~ Church of Philadelphia is faid to have a little ftrength : now if you would know whether you have true ftrength or no; youmuftdiftinguidibetweene life and ftrength, to wit, the leaft degree of ftrength will firft enable aimn to doe all things infomemeafure $ though not in that meafure ytfu Qioukl: it will enable you to love God, to beleeve, to pray,8tc. you can doe fomeching of every thing. Philippians 4. 13. lean doe all things through Chrift that itrengthneth mee.

Secondly, though it doe not reach the high-eft degree, yet aimes at it, and hath a defire to come to it : After hee had faid, heehad Pllll . f XJ not yet attained to perfeftion, but aimed at it, made forward toward it : hee addes,let as many as bee perfect bee thus minded; the leaft fparke of fire will endeavour to rife above the Aire, as well as the greateft, and where true ftrength is, it will endeavour to bee ftronger.

Thirdly,that is not an empty levelling atit, but itgrovvesuptoitjfo doth not other common ftrength: there is a ftrength in Iron to refill vio-lentftrraks, and inaRocke to re fift the force of the waves, but this is not a vital! ftrength, fo in

other men there may be ftrength of Refolution, but it is not a felfe-moving ftrength, and therefore it continues as it was, and growes not: but in vitall ftrength, there is a period to which it growes, and never rcfts til it comes up to it,as we fee in plants and other living creatures, and men, they grow up to their foil ftrength: fo Chrifttans have their period which they grow up to, and this period is perfed Holinede, which they cannot attaine too in this lift: and Therefore they are ftill growing fo long as they live. Now then fee if you have fuch a ftrength: and if you can finde that you have,then there is life in you: And that is the firft thatwerepropounded to ftiewe, that there muft be fome ltfe,(ome ftrength.

The fecond thing was, that this ftrength is fabjedt to mueh bruifing vAbrwfcdRttdmllhct nnbctke: A weake Chriftian, though heehave not the ftrength of a man,yethe hath the ftrength of a child, though not of a Tree, yet ofaPlanr: and fiich ftrength is fiibjeft unto bruifings, and thelcfleftrengrfi, themorefubje&it is to brui-fings, as we fee in plants. Now bruifings are of two forts, and both arifing from finne.

The firft arife from finne> as it is unpardoned: (that is) as you apprehend finne to be unpardoned, the more ready you are to be bruifed.

The fecond fort arifeth from finne, as it is un* mortified 5 when a Man fees ftill that fin growes up, which he had thought he had cut downc, hee is ready to be bruifed: The former fort is contrary to the grace of Juftification, the latter to that

of

The Saints Infirmities.

19

of San&ification: now Chrift hath promifed to j healc thefc bruifes, which is the third thing to be 1 confidered : let thofe therefore that are thus! weake,confider this promife here,that Chrift wil Heale all thefebruifings, and fo all other, the promife for this purpofe that He will Heale thefe kruifings, which arife from our doubcings of Ju-ftificatiQn 9 2»/4jf6i.i.3.3*4o*rr.Thatisriiebrui--fing for which Chrift came into the World, to preach glad tydings to the weake , and to binde up the broken Hearted, to proclaime liberty to the Captives. Therefore if a poore foule would goe to Chrift, and (ay thus : Lord 1 am bound with a chaine of my finnes, and thoircameft to fet fach at liberty: Chrift hee would do it; for he was annoynted for that very purpofe.

And fo for the buifings that arifeirom fin un-mortified, why Chrift hath promifed not to leave thee to thy felfe, nor foriake rbce 3 but will deftroy all the Workes of the Divcll in Thee: Therefore goe to Chrift, and put Him in rninde of this promife^ and fay,Lord,1 am one of them to whom this promife is made: I am as a bruifed Reed, and as fmoaking Flaxe * and Thou haft promifed, not tobreake a bruifed Reede, nor quench the fmoaking Flaxe : put Chrift thus in mindeoi Hispromife,and Hee will Heare, and Helpe, and Heale thee. But now heere are fome cafes of conference to be refblved.

Firft, fome will be ready to fay, that they have none of thefe bruifes 3 that they are not thus weary and heaven laden, becaufe they cannot grieve

for

Cafes ep confeience.

tAnfWx

l 4 Cafe. Anfvf,

■ ' ■ - ■■■ ! ■ » ■■'■ ' ..... i.i

The Saints Jnfirmities.

for finne fomuch,as for other Things.

To which I anfwere: There may be fome violent and faddain griefe, which may exceed griefe for finne : as Davids griefe for Abfolom > bu t here is the difference: The griefe for finne is conftant and perpetuall, but the griefe for fome lofle or the li ke, is but for the prefent. N ow a Spring that runnes,and is never dry ? yeelds more water than a land flood, which for the prefent feemes greater,but is (bone dried up: So griefe for finne, is like water that runs from a Spring, which continues : and griefe for other things, is like a land-flood which lads not long.

Agayne, they difier in regard of the tearmes of this forrow: when a Man hath loft a friend, hee lookes on it as a totall and irrepairable lofle, and fo grieves the more: and fo in like manner, if we (hould looke on the favour of God, as a thing ir-revoakeably loft 5 his griefe for this would exceed the other. But becaufe he alwayes conceives fome glimpfe of Gods favour in the mid'ft of this Mourning, therfore this griefe feemes the lefle, though in regard of continuance it be greater.

O ! but I have not attained to a juft Meafure of bruifednefle.

If there be fuch a Meafure of bruifednefle in thee as brings thee Home to Chrift, thou haft attained a fufficientMeafure to bring thee to Heaven. Eut this diftin&ion muft beremembred 3 that there is a double bringing of a man Home unto Chrift.

One is, when a man is brought fo far towards

* Chrift,

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81

Z.Cafes.

Chrift, as to be willing to take the Crowne, and partake of the priviledges onely, but this is not diffident ^ but when thy forrow (hall fo bring thee Home to Chrift, that thou art willing to take Chrifts yoake on thee, to fubjeft thy felfe to Chrift in all things: fo much forrow and brui-{ednefle as this, is fufficient to bring thee Home.

O, but though I am thus farre bruifed, that I am willing to beare Chrifts yoake, and to do that He (hall commaund me, yet I doe not finde that this promife is performed to me: God hides his face from me,and I cannot finde Him whom my foule loves j and that I cannot finde that my fins are pardoned : And fo for bruifes belonging to Sanftifi cation 51 have driven long againft fuch a I luft, and cannot fee it Mortified any whit.

To this I anfwere, that Chrift in wi th-holding \yfnfw the comfort: and fuffering thee to be more laded, doth ever fulfill this promife here made. Math. 11. 28. Come unto me^c^c.

But the Objection might be made: Wee have come unto thee, and yet finde no reft: Chjift ! therefore addes, Take my yoake upon me.andlearne ofme,&c. The yoake of Chrift is the governe-iment of Chrift, the taking of this ycake upon us, is the fub,'e&ing ourfelvestothisgoverne-ment.

Now the government of Chrift confifts in two Things.

Firft,it commaunds us to doe many Things.

Secondly 9 Hee will have us to fuffer many things; and if wee take Chrifts yoake upon us,

Objection. I

i.thingi

wc

~——* i ■ ■ '

The Saints Infirmities.

1

we muft doeboth. Now a man is willing to doe many things that Chrift commands, but (lops at feme things ; there is feme thing, feme duty which he will not doe,as prayer,giving of almes, or fome other: And Co alio for fulering,he w willing to endure feme thing for Chrift.but there is fomethmg againe whichhe cannot endure, re-prcches, fcoffes,and the like* If therefore God held off comfort for any long feafon, let a man looke well to his fpirit, and lee if he bee per feft-ly willing to take Chrift yoke upon him, if hee were,thepromifeiscertaine, and (ball be made good, he ihall find reft to his foule, and if he doe not, there is feme fault in himfelfe. In the tenth of lodges 0 vcr. i o. t o the end of the Chap. there the people wereburthened 3 andcryed unto the Lord,and yet found no reibbut God deferres ! comfort,and tels them, he would deliver them no more y then the people fubmitted themfelves unto God,faying, Dee with us what pie*feth thee, \ and put awaytheir jirangegods ,ver. 1 6. andferved God. Now when the children of Ifrael were brought to this, to caft away the relicks of Idolatry, and to ferve the Lord perfeftly $ then it is faid: The Lords Spirit was grieved for the mife-ry of Ifrael. So if a man would have peace, : and have fought it long,and cannot finde it, let him fee whether there be not feme relicke of corruption which God would have caft out ■ of thy heart: and when it's done, and thou aft willing to ferve God perfeftly, then thcu (halt finde reft unto thy foule.And fo much for the fecond figne

of

The Saints Infirmities. 8 3

of true grace wrought in a man, to wit,if there be any life and ftrengdi inhim , though it bee mingled with much weafcnefle.

The third we named, that where true grace was,there was heate. Smaking fiaxe will hee not quench : where there is fmoake there is fire, and where fire is, there is heate, be it never fo fmall: and this added to the former of life : Life is nothing elfe but a fiiblimary heate, and where there is life,there is heate, all life is joyned with heate : but not on the contrary where there is heate there is life$for cold things may be warmed from without by the Sunne, but where there is heat from an inward principle, there is life. The Spirit is compared to fire and heate: Quench not the Spirit : He {hall baptize you with the Holy Ghoft and with fire: or which is as fire.There-fore where this Ipirit is in a man, there the Holy Ghoft hath beene. Now this heat is nothing elfe butafolicitousandearneft defire to pleafe God in al things,toget and increafe communion with Chrift,and to be built up in grace, I fay, it is,hrft a felicitous and earneft de(ire,a defire accompanied with carefulnefle how he may doe to pleafe God in all things -> whereas in other men there is a luke-warmneflfe,a remifhefie in all things, they care not whether they doe it cmorbut this is an earneft carefull defire, and that in the fecond place to pleafe God ; an hypocrite may have ftrong defires,let himbe brought to have an ap-prehenfion of Gods wrath,and hell-fire, and hee would have an earneft defire to be delivered from

L 2 - it:

i bi jantslnjirmities.

I Cor. 7.11.

Anfw>

it: Hut all this is not to pleafe Godwin himfelfe, ana! ot God in all this: But our defire rauft be to pleafe God: See how the affeftions mrejiirredyix\& what fruits it wrought, they were moved by motives taken from God,and with defire tending to him 3 and fo muft we be.

Againe, this righteous fire hath in it this property, that it purifieth the Heart from dtofle and filth, and it putsitfelfe forth in holy a&ions, makes a man ready to pray, to (peake profitably, and the like: as fire makes men a&ive, and fit for. aftion.

Laftly,it is alway guided by the /pirit of judg-ment 5 when you mind that mod,which the Scripture prefleth mod: where the Heart is upright a man defpifeth none of the waies of God,not the meaneft truth,but would know them allrbut that which the Scripture moft of allurgeth,. thathee mofteameftly prefleth after/and labours to bring his heart unto themjas the Scripture is moft lote, and the like, fb he taketh moft paines with his Heart about thismow therefore try by thefe properties, whether you have heate in you,or ho.

Oh / but I cannot finde this Heat in me 5 I cannot finde thefe holy affe&ions in my heart.

I anfwer, confider if thou findeft any aflfeftions that are holy in thee, though not many : yea, if thou findeft none, confider if thou haft not this fmoakerfor fometimesamanmayfinde tbatfire it felfe,fometimes onely this fmoak, what is it i I anfwer, when you finde not the afFeftions fo moving as you fee fome others doe p yet you find

in

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in your felfe a carefulncfTe 5 and watchfulneflc o vd'r your wayes, that thou wilt'ft not run into fih, though thou canft not doe what good thou would'ft: why ? here is the- fmoake.,and fome fire, though but (mall: David was not able to doe as he was wont to doe 5 to pray as he was wont: and therefore he praies God to reftore him his /pint, and the joyes he was wont to have : butyethee was carefull over his waies afterwards : And if thou find'ft but this Imoake , this care over thy waiesjthis refolution to commit no knowne fin, though thou find'ft not the flame of holy afle&i-on,yet be not not dilcouraged , thou hart: that which is of the lame nature within thee:Smoake is of the fame nature with flame, for flame is nothing butfinoakefet on fire * and therefore take comfort^and continue conftant ftiJJL, till God inflames thee, and that is the third fignc.

Where there is true grace wrought , there is combate and ftrife in the working : and afrer-wards till hee bring forth judgement into victory. Before victory there goes a combate: this then is implyed, there muft bee a ftrife. ThcDifciplcs Jirovi amongft themfelves who fhould he the greatest inthc Ringdome of heaven. This is a property of all his fervants:as Chrifts Kingdome is not of this worid^ib are they not apt to contend for any thing in this world. But you may know it you be Chrifts fervants or no,if you contend for ipiritu-vXifamgs.Striveto enter in at the (Iratght gatejor many fyallfetketo enter in thereat butfhall not bee able. We lee that there aretwodilpoliiions of

L 3 men,

men,that fome feeke, and are willing to goe to heaven, but take no paines for it^thefe feek, faith Chrift,to enter,but (hall not be able to get in:but others ftrive and contend with all their power 5 and fuch muft be our ftrife if we wil get into hea-Matth.i 1 ven . Th c difference betwecne the wife Virgins and the foolifh lay in this, that the wife were more diligent than the other. Formall prof et forsmaycontend,butit isbutfor a fit, they are foone weary of this contention, they leave off rowing, andfuffer the boate to goedowne the ftreamerbut we mud: ftrive until we get the vi&o-ry 5 and run with St.Paul unrill we get the prize. And what madehim to do fo* why he considered two things^firft^e look't on the Crowne, an incorruptible Crowne. Secondly, he was loath to run in vaine,and lofe all his labour: fo the reaibn why we dee not contend, is becaule we doe not confider theft two things, namely, the Prize and Crowne of;reward, and that elfe we (hall but lofe our labour $ and therefore we mart ftrive: If wee be remiffe, i t is an argument that we have a name tolive,butaredead.

And therefore confider it,there muft be a ftrife and a combate: and there will be that,by reafon of that originall corruption that is in us: We have /continuall work with our own Hearts* the fle(h is ready to have the firft hand in every bufinefle, ifwdlfcenotrefiftit: wefhall exceedingly goedowne the w indyfwe doe not ftrive, and that haM.For when there is an infufed habit as grace is,and a corrupt nature contrary to ^nature

§7

The Saints Infirmities.

ture is ready to take part with it, which was bred and borne with 'vl When I would doe good^ evill is Rom^.n, follpreftntrvith *»*.• there is fomethinglayatthe fountaine head,as it were,and ft opt him, when he would dee any good. It is our cafe alfo in welldoing we {ee how backward we are to begin 5 and | when we have begun,how ready we are to leave off. But it it bee a bufineffe chat concernes our felves, wee are ready to doe : yea, to over-doe it: How ready we are to idle words, how backward we are to profitable conference ; hovv ready to fpend on our lufts, how backward to true liberality : and fo I might inftanccin divert others. And therefore feeing we have this flelh about us, we had need to ftrive $ i t is that which a Chriftian {houkl make account of, to doe that wiiich hee hath notaminde to doe, and not to doe that which he hath a minde to doe, and fo ftill to doe the contrary, and ftrive againft the lufts of the flefh,and fo to reftraine his nature from what he would doe. Buthow ihould wedoe tocontend thus ? i>o&ie&io».

To give you feme directions, Fight the good Anf». JightefFaith:The2id:mgo{oi\Thith^nd letting 1 Tim.^.it.. it on worke when any thing comes to hinder us, willhelpeusto overcome inthiscombate. Let amanbeleevethepromifes and threatnings of God,and he (hall be able to refift the flefh: but let faith be afleepe,, and it will quickly prevaile a-gainft us: Take the jhield of Faith : Now, what a Ephef.^.i^.

1" (hield is for the defence ot the body, that faith is ' for the defence of his (bule. When any temptations

The Saints Jnfirmities.

tionsarefuggefted unto us, faith is It that repels them: never is a man overcome but through de-fed of faith,or when the habit lyes hid afleepe in x\%Meb. 1 1. When they fet their Faith on worke, what marvellous things did they? what made/*-r$boam fo weake? but onely v/ant of faith: What wasit that overcame Eve? but onely that fhe did not beleeve ftedfaftly the Word of God. On the contrary, what was it ftrengthned D*/wV/ 3 the three Children, and infinite others? it was their faith.The Saints when they have the ufe of their faith,arevery ftrong^but when they have not the ufe of their faith are very weake as other men: as Abraham ,how weake was he , when he expofed his wives chaftity for want of Faith? and David when he diffembled,and Peter when he denied his Mafter , butwhenhewasftrengthned through £aith > how bold was he before the Counfell? it was his faith that enabled him to fight the good fight , fcecaufe he kept the faith in the profeffion of it, and in the pra&ice of it, and in teaching of it: and therefore if we would be ftrengthned to refift our fpirituall enemies,we mud labour to fet our faith on worke,that is the firft meanes.

Thelecond meanes, S.Peter fets downeiDeart-ly beloved , / befeecbyou at grangers and pilgrims abfiaine from fefhly lufis which wane agaivft the /w/e.FirftjCanfider that you are but ftrangers and pilgrims : for if you take the pleafures in the world,you cannot fit by them,why ? you are but ftrangers,therefore abftainefrom them.

Againe, confider that thefe lufts they fight ■. againft

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againft the foule. No man In the worlds that did confider that fuch a man now knocked at the door,whom if he did let in, would cut his throat, j but that he would ufe all meanes to bar him out : why this now is our cafejthey feeke our lives,nay ourfoufcs; they fight, there is their force; they feek to prevaile by maine force if they can jifthey cannot, then they fee.k to proceed by fraud and cunningrthey are ready to perfwade us, that they are friends, and not enemies, and that you may go to Heaven though you yeeld to them 3 and that you may quickly overcome them; that if you ft-tisfie them for the prcfent^they will be gone,and trouble you no more 3 and a thoufand fuch like: but takeheed,fight againft them., keep them out, not onely for the prefent,for they renew the battels an enemy if-he be too weake at one time in one place he encreafeth his forces^takes more ad-vantages a andreneweshisbattelUgaine : fo doe theft, they will fetupon us againeatndagaine with a frefh force D and if they cannot preuaile one way, they will trye another way, and if they cannot doe good by one, they will uie all wayes.

And then confider the end of this Fight, ic is to killand deftroy : as we know the end of a fight is: Now thefe lufts they fight againft your fcu'e.and nothing will fatisfie them but your life. Every time they fet upon you, it is a buffering 5 every time you yeeld to them, it is a wounding, and if you ace not refift and ftrive againft them 5 they will procure your utter perdition. And therefore

The Saints Jnfirmities.

Ob'tett. I

Ibefeech youbeasftrangers and pilgrims ? ab-ftaine from flefhly lufts which war re again$"y our foaleSe

Yes, I could be content to ftrive 3 if there were any hope of doing any good : but I am affraid I (hall be overcome 3 and therefore asgood yeeld at thefirft^asatthelaft.

I anfwer,there is great hope, yea, aflurance of vi&ory,wherefoever true grace is,though it may j be held downe long D and fuffer many oppofitions: j yet in the end he (hall be fare of viftory : tillhee^ bring forth judgement into vitlory*

Atift figne to know if there'beeiaving grace, yea,or no-if there be 5 it {hall at laft have theupper hand 3 but all through Chrift: He that hath begun that good worke^will per fed it: For he will doe it.,for heeisfaithfull, and in him wee are rich: through him we (hall be.more than conquerours, not through our felves * we are apt to be difcou-raged D when we fit downe and confider what corruptions we have arifing from our natures ,which we thinke wee {hall never mafter. True, wee cannot doe it in ourowneftrength, but Chrift hath undertaken to doe it for u^ he {hall fubdue

our iniquities. There aret wo things in the Kingdom of Grace,

which when weelooke on , are apt to make us

difcouraged. Firftjwhen a man lookes on his owne ftrength,

and fees how little he can doe of himfelfe.

Secondly, when he lookes on the Kingdome

of Grace abroad : and fees how it goes downe the

winde,

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wind^and how the wicked prevaile^and the godly areweake,andgoe tothewalbBut'Chrift hee will afford us his ftrength againft our lulls to fub-due them, aud for the enemies of the Gofpell D hee will trample them all under his feete;iriis his pro-mile.) Hee wilkbring forth iudgementinto vitiory. Now Chrift doth this two waies : firft by watering the buds, the feedes of grace D and ruaketh them to fpring up as WillowsAy the water courses : His branches jhall fpread, and his beauty /hall be as the Olive-tree^and hisfmellas Lebanon.-they Jhall revive as the Command grow as the Olive^&c.

Secondly, by removing all thefe impediments, which hinder the growth of grace any way. And therfore now let us not be difeouraged^bur make ufe of thefe promifesofSanftification, which w r e are fo apt to forget: And though we be as weake as a bruifed Reed,or as the fmoaking Flaxe 3 yet let us not faint ? noigive over: but be encouraged to drive and contend without reasoning 3 feing

we are fure the day will be ours 5 for fo is his

promife, JiruifedReede (hall hee not

breake , an I fmoaking Flaxe jhall

he not quench, till hee bring

forty* Judgement in-

to victory.